Present-Day An-Nasheed

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Nasheeds have changed from what they were at first.

Hence some of the prominent Shaykhs who permitted nasheeds at first were upset by what
nasheeds and munshids have become – and this was before they found out about the video clips –
so they retracted the view that it is permissible or they stipulated conditions for it to be said
to be permissible.

What follows are the fataawa of our respected and trustworthy scholars regarding nasheeds.

Shaykh Muhammad Naasiruddeen al-Albaanee (may Allaah have mercy on him):

Al-Shaykh Al-Albaani said: We have to be careful of those who try to change the matters by
changing their names such as what is called as “Islaamic” Nasheed!!! There has not been in Islaam,
for the whole 14 centuries, anything known as “Islaamic” Nasheed. This is from the inventions of the
current modern times. This is a method of inserting that which was known for many centuries and
which was refuted by the scholars all along, which is the Sufi songs which they call, “Gathering of
Remembrance.” So now they use it to substitute for the songs which the Sufis used to sing before.
The scholars have fought against it fiercely especially in this recent age until you could almost not
hear anything of these Sufi songs. So now they came and changes the title and substituted it what
new title which they call “Islaamic Nasheed” yet it still contains elements which Islaam prohibits and
forbids. These anasheed are based on the same Sufi tunes and rhythms but without the extreme
exaggeration of the Sufis. So the poetry has its origin in Islaam... the poet of the Prophet
(salla’Allaahu ‘alayhi wa sallam), Hassaan Ibn Thaabit, used to refute the kuffar with his poetry per
the command of the Prophet.

Reciting poetry has its roots in Islaam when it calls them to good character and to excite and
encourage them to struggle for the cause of Allaah. But to recite this poetry according to
the known musical notes and melodies and tunes whether they are western or eastern,
indeed this has nothing to do with Islaam.

Rather the poet used to deliver his poetry that was in its content and goals and method, in total
accordance with the legislation. His delivery is also according to the known method used by Arabs,
not by using the musical tunes that are governed by the music notes which is in harmony with the
eastern and western music. The current anasheed we have were not available during the early
times, not in its content or the method of delivery.

Upon this a questioner asked him. Ya Shaykh, why don’t we look at it differently. Rather than saying
that this is an act of disobedience. Why don’t we say that this is a better solution than for example
having a wedding with music and stuff. Instead, we get some nasheed band and they sing some
Islaamic songs, from the principal of committing the lesser of the two evils.

The Shaykh replied: This statement of yours, may Allaah bless you, is incorrect. A Muslim commits
the lesser of two evils when he has no choice but to do so. Example, if a man is in the desert and
he is about to starve to death and he found meat of a dead animal that has not been slaughtered

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Islaamically which makes it haraam to consume. So here, both consuming this meat and dying are
evil. But eating a dead meat is the lesser of two evils. So this principle only applies when the
Muslim has no choice but to commit one of the two evils so he chooses the lesser one. But if I were
to have a wedding, what would force me to have any form of evil when I am able to invite a scholar
maybe or a Qur'aan reciter or a lecturer to admonish people.

Translated by Abu Mussab Wajdi Akkari from: Silsilat alhuda wannuur. Tape # 334

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:

I hope that you can explain in detail the issue of nasheeds, and the ruling on selling them.

Shaykh: What nasheeds?

Questioner: The Islaamic nasheeds that are sold on recordings.

He replied: I cannot give a ruling on them, because they vary, but I can give you a general
guideline.

1- If the nasheeds are accompanied by the duff, then they are haraam, because the duff is
only permissible in a specific situation, not all the time. It is more forbidden if it is accompanied by
music or tabl (drums other than the duff).

2- If it is free of those things, then we examine it further. Is it performed in the manner of

immoral songs? This is also not permissible because one soon finds that one gets used to this
immoral manner of performance and enjoys it, and that may lead one to start listening to haraam
kinds of songs.

3- If these nasheed are sung by young men with attractive voices, i.e., they could provoke
desire, or a person may enjoy listening to the sound regardless of the content of the
nasheed, then this is also not permissible.

But if the nasheeds speak of Islaamic zeal and not as described above, above then there is nothing
wrong with them, but it is better to listen to the Qur’aan rather than that, or to
listen to a useful lecture, or to listen to a lesson by a scholar. This is better, as
it will serve a religious purpose and also make it easy for a person, because a person may be
travelling from Makkah to Madeenah, for example, and he needs something to keep him awake.

Questioner: But what is the ruling on selling them?

Shaykh: I will give you a guideline. Everything that it is haraam to use, it is also haraam to sell,
because the Messenger (peace and blessings of Allaah be upon him) said: ?When Allaah forbids a
people to eat something, He also forbids its price to them.? Narrated by Abu Dawood, and it is
saheeh.

Liqaa’aat al-Baab il-Maftooh (111/question 7).

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Question: Noble Shaykh, Muhammad Saalih al-'Uthaymeen, as-Salaam 'alaykum wa rahmatullaahi

wa-barakaatuhu. Is Islaamic inshaad (singing/chanting) permissible for men? And is it
permissible to accompany inshaad with the playing of the duff? Is inshaad permissible for other
than `Eeds and parties?

Response: In the Name of Allaah, All Gracious, All Merciful, as-Salaam 'alaykum wa rahmatullaahi
wa-barakaatuhu. Islaamic inshaad is an innovation, resembling that which the Soofiyyah
(Soofees) have invented. Because of this, it is befitting to abandon this for the message of
the Qur'aan and Sunnah.

O Allaah, were it that this had occurred on the battlefield then it would motivate courage and Jihaad
in the Path of Allaah, the Almighty. Then this is good. And if the duff is used along with this, then
this is (venturing) further from that which is correct.

Shaykh Ibn 'Uthaymeen

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 229;
Fataawa fadheelatush-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume 1, Page 134

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him):

Reference: Majallatut-Da?wah No: 1632. 7th Dhul-Qa?dah 1418 A.H. Corresponding to 5th March 1998

A considerable amount of discussion has taken place with regards to “Islaamic Nasheeds,” some
have given a formal, legal opinion of it being permissible, whilst others hold them to be an
alternative to music. What is your opinion with regards to the above, your eminence?

The phrase “Islaamic Nasheeds” is incorrect, because it is a newly invented phrase. Hence,
for this reason there are no such things [known as] “Islaamic Nasheeds” in the books of the pious
predecessors, and from the rulings of those who are considered and relied upon to be from
amongst the people of knowledge.

Rather what is well known is that the Sufis [1] are the ones who have accommodated and
incorporated these “Islaamic Nasheeds” into their Deen, and they name this Deen of theirs as As
Samaa?[2].

In this day and age, when different parties & groups have arisen and increased, this has resulted in
all these groups & parties adopting their own fanatical zealous anthems which they have named as
“Islaamic Nasheeds.” This labeling of 'Islaamic Nasheeds' has no authenticity or soundness
[in our Deen]. Therefore, it is not permissible to accept these Nasheeds or to circulate and
promote them amongst the people.
Allaah is the possessor of all prosperity & success.

[1] For a detailed case study on the history of Sufism & their heretic beliefs refer to the English translation of the book ?The reality of
Sufism? by Shaykh Muhammad ibn Rabee? ibn Haadee Almadhkhalee, published by Alhidaayah, Birmingham, U.K. [TN]
[2] A gathering of Sufis who listen & chant songs [with music] about Allaah, [TN]

~~~~~

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Shaykh Muhammad Salih Al-Munajjid (may Allaah preserve him):

Nasheed means words with a tune, and the ruling thereon is known if the words of the nasheed are
known, and how it is performed, and whether it is accompanied by musical instruments or not.

By studying the words of the scholars and trustworthy Shaykhs, we can compile a list of the
guidelines and conditions which must be fulfilled in order for the nasheed to be permissible. These
include the following:

1- The words should be free of haraam and worthless content.

2- The nasheed should not be accompanied by musical instruments. No musical instruments

are permissible except the duff for women on specific occasions.

3- It should be free of vocal effects that imitate the sound of musical instruments.

4- The nasheed should not be a habit for the listener, or waste his time, or affect his obligatory
duties or mustahabb actions, such as affecting his reading of Qur?aan and calling people to Allaah.

5- The performer should not be a woman in front of men, or a man in front of women.

6- One should avoid listening to people with soft voices or who move rhythmically when
performing, because all of that is fitnah and an imitation of immoral people.

7- One should avoid the images that are put on their cassette cases, and more importantly one
should avoid showing them in video clips of their nasheeds, especially images of provocative
movements and imitations of immoral singers.

8- The focus of the nasheed should be the words, not the tune.

Unfortunately we have to say that the Shaza channel does not pay attention to most of these
conditions and guidelines, and its broadcasts are filled with all kinds and types of nasheed, even if it
contains something that goes against sharee?ah. They showed a male nasheed group who were
wearing a uniform and performing a dabkeh dance, whilst using vocal effects that sounded like
musical instruments, and some of the nasheeds depicted wedding parties, and among the audience
could be seen people who were smoking openly in front of people, and this was broadcast as
though it was an Islaamic nasheed.

They also broadcast some of these nasheeds from festivals and celebrations in which could be
heard clapping and whistling to encourage the singer and applaud him. As for some of them
shaving their beards or cutting them too short, or letting their garments hang below their ankles, this
happens a great deal.

There is another serious issue related to these anasheed, which is that women are attracted to
these male singers. So you see them coming out wearing the finest clothes, or even wearing
makeup! And the singers have started to put their pictures and cell phone numbers on the covers of
their cassettes, like immoral singers. The fact that some women are attracted to these nasheed

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singers is something that cannot be denied, so heads of households who are responsible for their
flocks should pay attention to this serious matter.

Some of those who are in charge of this channel have tried to market it from a shar’iah angle by
giving prominence to Shaykh ‘Abd al-‘Azeez al-Fawzaan’s praise of them, but when the Shaykh
found out what they are really like, and that it is not one of the al-Majd channels, and that it is only
for nasheed ? when he had been told that it belonged to al-Majd and was a youth channel ? he
recanted his praise for them and warned them not to publish it.

Warnings against this channel have also been issued by the General Mufti of the Kingdom of Saudi
Arabia, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh (may Allaah preserve him).

In a meeting with the Shaykh at ‘Asr on Thursday 13/9/1427 AH on the al-Majd channel, on its
program called Ma’a Samaahat al-Mufti, he was asked about the Shaza nasheed channel and he
replied:

With regard to the Shaza channel which is for nasheed, I hope that the people in charge of al-Majd
will close down this channel, because in fact they are nasheed which may include Sufi nasheeds,
and they may contain melodious voices that could distract people from that which is better than
that. Sufi styles and Sufi nasheeds and so on are things that were denounced by the scholars who
said: This prevents the people from remembering Allaah, and it is singing, but they made it appear
good by saying that it is Islaamic nasheeds and prayer to Allaah and so on.

What one should do is not introduce this channel. I do not watch it and I advise people to avoid it. I
hope that those who founded it will fear Allaah and keep away from this channel and avoid
supporting it or spending on it, and will not be tempted by it or by those who promote it or who try to
find a justification for it, because it is no more than nasheed that distract people from that which is
better for them. End quote.

The veracity of what Shaykh ‘Abd al-‘Azeez Aal al-Shaykh (may Allaah preserve him) said is
supported by the fact that it may include Sufi nasheeds:

(a) The presence of prominent Sufis who take part in it, who are regarded as geniuses of nasheed
by them

(b) A lot of songs about Madeenah, its inhabitants and the grave of the Prophet (peace and
blessings of Allaah be upon him)

(c) Many Sufi expressions in a lot of their nasheeds, such as Mawlaya (my master), ya sanadi (my
support), umarrigh al-khadd bi’l-I’taab (I rub my cheek on the threshold of your door), aghithni minka
bi’l-madad (help me by your aid), and so on.

http://islamqa.com/en/ref/99176/

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Haraam issues in modern anaasheed and the conditions of nasheed being permissible

Are the modern nasheeds permissible ‘video clips’? Is it not similar to the normal songs of ‘kuffar’?
Are these video clips permissible although it includes women wearing makeup and showing their
faces and hands, many sound effects and men without beards. Is it permissible for all this to be
displayed? Please answer in details. May Allah reward you!.

Praise be to Allaah.

Firstly:

Nasheeds have changed from what they were at first.

Unfortunately nasheeds and munshids (nasheed-“singers”) have sunk to this level. Whereas
nasheeds used to have meanings of faith, jihad and knowledge, they have now – in many cases –
become akin to the songs of evildoers, with softening of the voice, putting a picture of the munshid
on the cover of the tape, and making video clips to accompany the nasheed, which contain haraam
things such as the presence of women or evildoers, and using musical instruments. The best of
them nowadays are those that use sound effects that mimic the sound of musical instruments. No
attention is paid to the meaning, rather all the attention is focused on the tune and other sound
effects. Otherwise tell me how a munshid can produce a nasheed in English which the [Arab]
listeners enjoy listening to so much even though they do not understand a single word of it?!

Nasheeds have overtaken other kinds of educational and beneficial audio material and nasheed
groups have proliferated in the Muslim world. These groups do not hesitate to publish pictures of
their groups in newspapers and magazines wearing identical clothing, and their faces often
proclaim their going against the guidance of the Prophet (peace and blessings of Allaah be upon
him), as they have shaved their beards. Some Qur’aan readers whom Allaah has blessed with
beautiful voices and talent in reading that makes one weep have followed in their footsteps. Some
of them became very keen to go down that path and released some recordings which do not befit
their status. So you may find one of them producing a recording with some clean-shaven evildoers
and pictures of women appearing in the video clip with the nasheed. The camera zooms in on the
face of the munshid when he is looking his best and he stares soulfully into the camera and
behaves like a pop singer.

We are not exaggerating, and we are not talking about things that do not happen. These munshids
who publish their pictures and mobile phone numbers know that women are tempted by them, and
they know what effect their movements and looks and images have on that weak section of
mankind. Unfortunately we only see them producing more of these nasheeds with images.

Hence some of the prominent Shaykhs who permitted nasheeds at first were upset by what
nasheeds and munshids have become – and this was before they found out about the video clips –
so they retracted the view that it is permissible or they stipulated conditions for it to be said
to be permissible.

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Among these prominent Shaykhs are: Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah
have mercy on him).

1. He said (may Allaah have mercy on him):

I think that Islamic nasheeds have changed from what they were before. They were done with
voices that were not enchanting, but now they are done with enchanting voices, and they are
also accompanied by evil and corrupting tunes and they say that they are accompanied by the
duff, but all of this means that one should keep away from these nasheeds. But if a man comes
to us and sings anaasheed that have a sound meaning, and which do not include any nonsense,
and uses his voice only with no musical instruments, there is nothing wrong with that. Hassaan ibn
Thaabit used to recite poetry in the mosque of the Prophet (peace and blessings of Allaah be upon
him).

Duroos wa Fataawa al-Haram al-Madani, 1416 AH, question no. 18.

2. He also said (may Allaah have mercy on him):

There has been a lot of talk about Islamic nasheeds. I have not listened to them for a long time.
When they first appeared there was nothing wrong with them. There were no duffs, and they
were performed in a manner that did not involve any fitnah, and they were not performed with the
tunes of haraam songs. But then they changed and we began to hear a rhythm that may have
been a duff or it may have been something other than a duff, and they began to choose performers
with beautiful and enchanting voices, then they changed further and began to be performed in
the manner of haraam songs. Hence we began to feel uneasy about them, and unable to issue
fatwas stating that they were permissible in all cases, or that they were forbidden in all cases. If
they are free of the things that I have referred to then they are permissible, but if they are
accompanied by the duff or performers are chosen who have beautiful and enchanting voices, or
they are performed in the manner of indecent songs, then it is not permissible to listen to them.

Al-Sahwah al-Islamiyyah (p. 185).

3. Shaykh Saalih al-Fawzaan (may Allaah have mercy on him) said:

As for that which is called Islamic nasheeds, they have been given more time and effort than they
deserve, to such an extent that they have become an art form which takes up space in school
curricula and school activities, and the recording companies record huge numbers of them to sell
and distribute, and most houses are full of them, and many young men and women listen to them,
and it takes up a lot of their time, and they are listened to more than recordings of Qur’aan, Sunnah,
lectures and useful lessons.

Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 342).

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4. Shaykh al-Albaani (may Allaah have mercy on him) said:

I remember full well that when I was in Damascus, two years before I migrated here to ‘Ammaan,
some of the Muslim youth started to sing some anaasheed that had sound meanings, intending
thereby to counteract the Sufi songs like the Busayri poems and others, and they recorded that on
tapes, but soon it was accompanied by beating the duff! At first they used it in wedding parties, on
the basis that the duff is permissible in such parties, then the tapes became widespread and copies
were made of them, and they started to be used in many homes, and they started to listen to them
day and night, whether there was an occasion or not. That became their way of relaxing. But that is
due only to their whims and desires and their ignorance of the shaytaan’s tricks, so he
diverted them from paying attention to the Qur’aan and listening to it, let alone studying it, and
it became forsaken by them, as it says in the verse (interpretation of the meaning): “And the
Messenger (Muhammad 
‫ )
 ا

 و‬will say: ‘O my Lord! Verily, my people deserted this
Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30].

Tahreem Aalaat al-Tarb (p. 181, 182).

It is regrettable that some of those who appoint themselves to issue fatwas have reached such a
level that they issues fatwas to adult women allowing them to perform nasheed in front of men, and
even on satellite channels in front of millions, and these female performers use musical instruments
which are forbidden in sharee’ah, but are permitted by this so-called mufti.

Secondly:

The guidelines and conditions of permissible nasheeds:

By studying the words of the scholars and trustworthy Shaykhs we may compile a list of guidelines
and shar’i conditions which must be fulfilled for the nasheed to be permissible. That includes:

1. The words of the nasheed must be free of haraam and foolish words.

2. The nasheed should not be accompanied by musical instruments. No musical

instrument is permitted except the duff for women on certain occasions. See the answer to
question no. 20406.

3. It should be free of sound effects that imitate musical instruments, because what
counts is what appears to be the case, and imitating haraam instruments is not permissible,
especially when the bad effect is the same as that which happens with real instruments.

4. Listening to nasheed should not become a habit which takes up a person’s time and
affects his duties and mustahabb actions, such as affecting his reading of Qur’aan and
calling others to Allaah.

5. The performer of a nasheed should not be a woman performing in front of men, or a

man with an enchanting appearance or voice performing in front of women.

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6. One should avoid listening to performers with soft voices who move their bodies in
rhythm, because there is fitnah in all of that and it is an imitation of the evildoers.

7. One should avoid the images that are put on the covers of their tapes, and more
important than that, one should avoid the video clips that accompany their nasheeds,
especially those which contain provocative movements and imitations of immoral singers.

8. The purpose of the nasheed should be the words, not the tune.

There follow some of the comments of the scholars which include the guidelines and conditions
mentioned above.

1. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

To sum up, what is well known in the Islamic religion is that the Prophet (peace and blessings of
Allaah be upon him) did not prescribe for the righteous, devoted worshippers and ascetics of
his ummah to gather to listen to poetic verses recited to the accompaniment of clapping or
the beating of a duff. It is not permissible for anyone to deviate from following him and
following that which he brought of the Book and wisdom, whether that has to do with inward or
outward matters, either for an ordinary man or a member of the elite. But the Prophet (peace and
blessings of Allaah be upon him) granted concessions allowing some kinds of entertainment in
weddings and the like, and he allowed women to beat the duff during weddings and other
celebrations.

As for the men of his era, not one of them used to beat the duff or clap, rather it is proven in al-
Saheeh that he said: “Clapping is for women, and tasbeeh is for men” and he cursed the
women who imitate men and the men who imitate women.

Because singing, beating the duff and clapping are things that women do, the salaf used to
call a man who did those things effeminate, and they called men who sang
effeminate, and this is well known among their sayings. End quote.

Majmoo’ al-Fataawa (11/565, 566).

2. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

Islamic anasheed vary. If they are sound and contain nothing but calling people to what is good,
and reminding them of what is good, and obedience to Allaah and His Messenger, and calling
people to defend their homelands against the plots of the enemy, and preparing to face the enemy
and so on, there is nothing wrong with that. But if they are something other than that, and they
promote sin and are performed before mixed audiences of men and women, or audiences in which

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women are uncovered in the presence of men, or any other evil action, then it is not permissible to
listen to them. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz (3/437).

3. He also said (may Allaah have mercy on him):

Islamic nasheeds are like poetry: if it is sound then it is sound and if there is anything
objectionable in it then it is objectionable.

The conclusion is that you cannot pass one judgement on all types of nasheed, rather each should
be examined on its own merits. There is nothing wrong with sound nasheeds, but nasheeds which
contain anything objectionable or promote anything objectionable are objectionable and evil. End
quote.

Shareet As’ilah wa Ajwabah al-Jaami’ al-Kabeer (no. 90/A).

4. The scholars of the Standing Committee for Issuing Fatwas said:

It is permissible for you to replace these songs with Islamic nasheeds which contain words of
wisdom and exhortation and lessons, which promote keenness to follow Islam and invoke Islamic
feelings, which put one off evil and the things that promote it, and which motivate the one who
“sings” them and the one who hears them to obey Allaah and discourage them to disobey Him or
transgress His limits; they make one keen to protect His sharee’ah and strive in jihad for His sake.
But you should not take that as a habit which one persists in, rather that should be
something that is done only sometimes, on special occasions such as weddings or when
travelling for jihad and so on, and when one feels low, in order to revive the spirit and motivate
oneself to do good, or when one feels inclined towards evil, so listening to such nasheeds may
ward that off. End quote.

Fataawa Islamiyyah (4/533); we have quoted the fatwa in full in the answer to question no. 47996 and 67925.

5. Shaykh al-Albaani (may Allaah have mercy on him) said:

There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in
the manner of immoral songs and performed according to the rules of eastern or western
music which makes the listeners enjoy it and makes them dance and behave in a foolish
manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se. This is
a new error, and it is an imitation of the kuffaar and immoral people. That may lead to a further
error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included
in the general meaning of the complaint of the Prophet (peace and blessings of Allaah be upon
him), as Allaah says (interpretation of the meaning): “And the Messenger (Muhammad 

‫
 ا‬

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‫ )و‬will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on
its laws and teachings)’” [al-Furqaan 25:30]. End quote from Tahreem Alaat al-Tarb (p. 181).

6. He also said:

If these anaasheed contain Islamic meanings and are not accompanied by any instruments such as
the daff, tablah drum and so on, then there is nothing wrong with them, but we must point out an
important condition of their being permissible, which is that they should be free of anything that
goes against sharee’ah, such as exaggeration and the like. Then there is another condition, which
is that they should not become a habit, because that distracts the listeners from reading
Qur’aan which is encouraged in the Sunnah, and it also distracts them from seeking
beneficial knowledge and calling people to Allaah. End quote.

Majallat al-Asaalah (issue no. 2, 15 Jumaada al-Aakhirah 1413 AH).

7. In the answer to question no. 11563 we mentioned a number of guidelines, which we will
mention again here, because they are useful:

Not using forbidden musical instruments in nasheed.

Not doing it too much or making it the focus of the Muslim’s mind, occupying all his time, or
neglecting obligatory duties because of it.

Nasheed should not be recited by women, or include haraam or obscene speech.

They should not resemble the tunes of the people of immorality and promiscuity.

They should be free of vocal effects that produce sounds like those of musical instruments.

They should not have moving tunes which make the listener feel “high” as happens to those who
listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the
listeners no longer pay any attention to the good meaning of the words, because they are so
entranced by the tunes.

We have too high an opinion of our brothers who perform nasheeds and recite Qur’aan to think that
they could be a cause of fitnah for young men and women, and a cause of their being distracted
from obedience to Allaah. They know how great an effect their voices and pictures may have on
males and females; if you go to chat rooms you will see very weird things. You will see a woman
who is infatuated with a munshid or one who cannot sleep unless she is listening to the voice of So
and so, and those who call themselves ‘aashiqat fulaan (lover of So and so – a munshid) and you
see men and women venerating those munshids, giving them titles and high status, even though
some of them are not religiously committed at all, and some of them have fallen into the trap of
singing immoral songs, and if you go to some websites that have these nasheeds, you will be

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 Present-Day An-Nasheed

surprised at how often these nasheeds are downloaded and how many people have no interest in
listening to Qur’aan and useful lectures.

We ask Allaah to set the affairs of all of us straight.

And Allaah knows best.

http://islamqa.com/en/ref/91142

~~~~~



َ ْ ‫ ا‬
َ ِ ‫ َ ُُ ُ ُْ ِ ِ ْآ ِ ا ِ َوَ َ َ َل‬
َ
ْ َ ‫ُا أَن‬#َ $
َ %ِِ ‫ن‬
ِ &ْ %َ َْ ‫َأ‬

‫ن‬
َ ُ'(
ِ َ) ُْ #ْ  ٌ+ِ,‫ْ ُُ ُ ُْ َو َآ‬-.
َ 'َ )َ /ُ َ &َ ْ ‫ ِ ُ ا‬+ْ َ 0
َ ‫َ َل‬1)َ 2ُ 3ْ َ ِ ‫ب‬
َ َ56ِ ْ ‫ أُو ُا ا‬
َ %َِ‫ُُا آ‬6%َ َ‫َو‬

“Has the time not come for those who have believed
that their hearts should become humbly submissive at the remembrance of Allaah
and what has come down of the truth (this Qur’aan)?
And let them not be like those who were given the Scripture before,
and a long period passed
passed over them, so their hearts hardened;
and many of them are defiantly disobedient.”
The Noble Qur’aan 57:16

~~~~~

Hassan al-Basri used to say:

“Seek and consider the loss of the sweetness of the salaah

and of the Qur’aan and of the dhikr.
If you find the sweetness when you recite the Qur’aan and in the salaah,
continue with glad tidings.
And if you don’t find it, then know that the door is closed to you.”

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