Misconceptions: is music haram? (part 1)
Is music haram in Islam?
Common misconceptions
Many Muslims grow up believing that music is haram, an absolute prohibition. They do not appreciate that it is not a black and white issue, like pork for example. It is often presented as a cut and dried verdict with little room for disagreement. The reality is that this is far from the case.
When we look at the Qur’an, the Sunnah, and the juristic principles of Islam, a more nuanced picture emerges. Music is of many types and like the television or mobile phone, it is permissible or impermissible depending on the type, the context and the effect it has on one’s mind and spirituality.
Islamic rulings must be based on clear, authentic evidence. If no explicit prohibition exists, the default legal principle (al-asl fi al-ashya’ al-ibahah) is that things are permissible unless proven otherwise.
The respected contemporary scholar Dr Abdullah al-Judai has written an exhaustive exploration of the topic and we will cite his findings here, from his work al-Musīqā wa al-Ghināʾ fī Mīzān al-Islām (Music and Singing in the Balance of Islam). He explains that music is lawful in essence and only becomes blameworthy due to external factors such as immorality or distraction from faith.
This is an important clarification as we will in a world filled with music, from mobile phone ringtones, to the muzac in lifts, as background tracks as well as being a part of the school curriculum and a form of entertainment.
Music in the Qur’an – The verse of idle talk (lahw al-hadith)
The verse most often quoted as an evidence that music is haram is in Surat Luqman. Allah says:
وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
“And among the people is he who buys idle talk (lahw al-hadith) to mislead others from the way of Allah without knowledge and takes it [the way of Allah] in mockery. For them is a humiliating punishment.”
(Surah Luqman 31:6)
Who the verse refers to
Classical scholars of tafseer, such as Ibn Kathir, al-Tabari, and al-Qurtubi have mentioned that this verse was revealed concerning Nadr ibn al-Harith, a Qurayshi nobleman who opposed the Prophet ﷺ in Makkah.
Nadr was a wealthy trader who travelled to Persia and Hira, where he collected tales of ancient kings and heroes. When the Prophet ﷺ recited the Qur’an, Nadr would gather people and entertain them with these stories, claiming, “My stories are better than Muhammad’s.” He even purchased singing girls to distract listeners from the Prophet’s message. Hence, “he buys idle talk” referred literally to his purchase of entertainment used to mislead people.
While the verse originally referred to this man, its wording is general. It applies to anyone who uses words, stories, or amusement to divert people from truth and remembrance of Allah.
Does “idle talk” mean music?
Some early companions, like Ibn Mas‘ud, interpreted lahw al-hadith to include singing or music because in their time these were linked to immoral gatherings. Yet, as Dr al-Judai notes, the verse condemns misuse, not music itself. The sin lies in using entertainment to oppose revelation.
The Qur’an does not say, “Whoever listens to music is sinful.” It says, “Whoever buys idle talk to mislead from the path of Allah.” Thus, the prohibition is moral, not musical.
The broader meaning
The phrase lahw al-hadith literally means “distracting speech.” It covers gossip, false stories, mockery, and any amusement that causes heedlessness. When music or poetry promotes good, gratitude, or reflection, it cannot be included in this condemnation.
The Prophet ﷺ himself praised eloquent poetry, saying:
إِنَّ مِنَ الشِّعْرِ لَحِكْمَةً
“Indeed, among poetry there is wisdom.” (Bukhari)
Hence, the verse of idle talk cannot be taken as a universal ban on melody or rhythm.
Hadith evidence on music
A frequently quoted narration in Sahih al-Bukhari says:
لَيَكُونَنَّ مِنْ أُمَّتِي أَقْوَامٌ يَسْتَحِلُّونَ الْحِرَ وَالْحَرِيرَ وَالْخَمْرَ وَالْمَعَازِفَ.
“There will be among my nation people who will consider as lawful illegal sexual intercourse (hirr), silk (hareer), intoxicants (khamru), and the use of musical instruments (ma’azif).” (Bukhari)
At face value, this may seem to prohibit instruments. However, the chain is mu‘allaq (disconnected), Imam al-Bukhari omitted a link at the start of the isnad, so the report is not definitive proof of prohibition.
Moreover, the hadith associates music with clear sins like adultery and alcohol, which suggests the censure concerns the sinful environment, not the sound itself. As Dr al-Judai explains, “the linkage is by circumstance, not by essence.”
The meaning of this hadith is not clear due to the words hirr, hareer and ma’azif: hirr is a woman’s private parts, hareer is silk, and ma’azif is music.
A woman’s private parts are not prohibited. They are only prohibited in the context of pre- or extra-marital sex, meanwhile silk is not prohibited, except to men. Intoxicants are clearly prohibited. Ma’azif here is not music in general but music which is morally reprehensible and therefore prohibited.
What is a mu’allaq hadith?
باب ما جاء فيمن يستحل الخمر ويسميه بغير اسمه
وقال هشام بن عمار حدثنا صدقة بن خالد حدثنا عبد الرحمن بن يزيد بن جابر حدثنا عطية بن قيس الكلابي حدثنا عبد الرحمن بن غنم الأشعري قال حدثني أبو عامر أو أبو مالك الأشعري قال: قال النبي ﷺ: “ليكونن من أمتي أقوام يستحلون الحِرَ والحرير والخمر والمعازف…”
The hadith of the singing girls
On the other hand, authentic hadiths show that the Prophet ﷺ permitted singing on joyful occasions.
Aisha (may Allah be pleased with her) narrated:
عَنْ عَائِشَةَ، قَالَتْ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ، فَاضْطَجَعَ عَلَى الْفِرَاشِ وَحَوَّلَ وَجْهَهُ، وَدَخَلَ أَبُو بَكْرٍ فَانْتَهَرَنِي وَقَالَ مِزْمَارَةُ الشَّيْطَانِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَأَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ ـ عَلَيْهِ السَّلاَمُ ـ فَقَالَ ” دَعْهُمَا
“Allah’s Messenger ﷺ came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet ﷺ lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet ﷺ?” Allah’s Messenger ﷺ turned his face towards him and said, “Leave them.” (Bukhari)
This narration demonstrates that singing, even in the Prophet’s presence, was allowed on appropriate occasions. He corrected Abu Bakr’s over-strictness, teaching balance.
Aisha (may Allah be pleased with her) narrated that two girls were singing songs of Bu‘ath in her house while the Prophet ﷺ rested nearby. When Abu Bakr (may Allah be pleased with him) entered, he was startled by the scene and said, “Musical instruments of Satan in the house of Allah’s Messenger?” The Prophet ﷺ immediately replied, “Leave them, O Abu Bakr, for every nation has its festival, and this is our Eid.” Abu Bakr’s reaction came from instinctive piety and caution rather than from any established prohibition. In pre-Islamic Arabia, singing and music were often tied to immoral gatherings involving alcohol and entertainment by singing girls, so his disapproval reflected fear that this might resemble those sinful environments. However, the Prophet ﷺ clarified that this was an innocent expression of joy on a festive day and free from wrongdoing. His response makes clear that the Prophet ﷺ did not share Abu Bakr’s view, nor did he forbid the singing; he allowed it to continue, emphasising that context matters. Classical scholars such as Imam al-Nawawi and Ibn Hajar al-Asqalani explained that Abu Bakr’s words were out of reverence and caution, while the Prophet’s correction showed that permissible singing, when free from immorality, is allowed. Among the companions themselves, attitudes towards music varied depending on context. Pious individuals like Abu Bakr (may Allah be pleased with him) and Ibn Umar (may Allah be pleased with him) were wary because of music’s association with corruption, while others such as Aisha (may Allah be pleased with her), Abdullah ibn Ja‘far (may Allah be pleased with him), and Hasan ibn Thabit (may Allah be pleased with him) accepted singing and poetry in lawful settings. Aisha (may Allah be pleased with her) permitted girls to sing at weddings, Ibn Ja‘far (may Allah be pleased with him) kept a singer in his household, and Hasan ibn Thabit (may Allah be pleased with him) composed rhythmic verse for the Prophet ﷺ. Abu Bakr’s phrase “mizmar al-shaytan” was therefore not a legal verdict but a figure of speech expressing caution. Once the Prophet ﷺ approved, Abu Bakr (may Allah be pleased with him) remained silent, accepting his clarification. The incident thus demonstrates that the companions did not treat music as inherently haram; rather, they distinguished between indecent gatherings and pure, joyful occasions where singing was free from vice.
The legal principle: the default is permissibility
Islamic law distinguishes between worship (‘ibadat) and worldly affairs (‘adat). Acts of worship require explicit proof; worldly matters are permitted unless forbidden.
الأصل في الأشياء الإباحة
“The default ruling on things is permissibility.”
Since there is no authentic and explicit text forbidding musical instruments, they remain permissible by default. Like speech or art, their moral value depends on purpose and context.
Dr Abdullah al-Judai’s analysis
Dr al-Judai’s work Music and Singing in the Balance of Islam sets out a carefully reasoned position based on scriptural and juristic evidence:
- Default Permissibility: Musical instruments and melodies are lawful in principle; no decisive proof prohibits them.
- Weakness of the Bukhari Hadith as a Ban: The chain is incomplete, and its context concerns corrupt gatherings, not music per se.
- Weak or Contextual Narrations: Other hadiths against music are weak or refer to its misuse.
- Music as a Means: Music is morally neutral; its ruling follows what it leads to. It is a sin if used for sin, and halal when used for good.
- Conditions of Permissibility:
- Must not distract from obligations or remembrance of Allah.
- Must not contain immoral or corrupt lyrics.
- Must not become a means of temptation or imitation of sinful culture.
- Must remain moderate, not obsessive.
- Singing Without Instruments: Universally permitted; the duff (frame drum) is legislated in weddings and Eid.
Dr al-Judai summarises:
“Sounds arising from musical instruments are lawful in principle. They remain within the sphere of permissibility unless they are used as a means towards disobedience.”
Historical Diversity of Opinion
The classical tradition contains a spectrum of opinions:
- Imam al-Ghazali (Ihya Ulum al-Din) allowed singing and music that soften the heart toward remembrance.
- Ibn Hazm al-Zahiri declared there is no authentic hadith prohibiting music, so it remains halal.
- Ibn Taymiyyah considered most music blameworthy due to its social context but admitted exceptions such as duff at weddings.
- Al-Qurtubi and Ibn al-Jawzi argued that the problem lies not in melody but in gatherings of vice.
This diversity shows that there was no consensus (ijma‘) declaring music forbidden. Claims of unanimous prohibition are historically inaccurate.
Moral and spiritual dimensions
Islamic rulings are shaped by intention and effect. If music:
- leads to heedlessness, arrogance, or lust,
- delays prayer or remembrance,
- or promotes vice,
then it shares the ruling of those sins.
However, when music:
- inspires reflection or gratitude,
- accompanies halal gatherings,
- or aids relaxation and emotional balance,
it stays within lawful bounds.
Allah reminds:
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ
“Say: Who has forbidden the adornment of Allah which He has produced for His servants, and the good things of provision?”
(Surah al-A‘raf 7:32)
Islam forbids excess and corruption, not beauty and joy.
The duff and vocal expression
The duff (hand drum) has explicit approval in the Sunnah. The Prophet ﷺ said:
أَعْلِنُوا النِّكَاحَ وَاضْرِبُوا عَلَيْهِ بِالدُّفِّ
“Announce the marriage, and beat the duff for it.”
(Sunan Ibn Majah)
Thus, rhythm and simple percussion are not only tolerated but encouraged in certain settings, particularly for women’s celebrations.
In our time
In the modern world, music is pervasive, in media, education, and culture. For many, complete avoidance is unrealistic. Islam’s aim is not isolation but guidance. Muslims should therefore approach music with ethical awareness, asking:
- Does it contain immoral or empty messages?
- Does it strengthen or weaken my remembrance of Allah?
- Does it dominate my time or keep a balanced place?
Dr al-Judai’s perspective encourages responsible engagement, not blind prohibition or indulgence.
Common misunderstandings
Several common misconceptions persist around the topic of music. One is the claim that music is haram simply because it distracts from prayer. In reality, any activity that causes heedlessness at the time of prayer, whether work, conversation, or entertainment, becomes blameworthy in that moment, not in its essence. Another misunderstanding is that music is inherently linked with sin.
Not all music carries the same moral weight or spiritual effect. The tone, lyrics, and atmosphere of a piece play a major role in determining its ruling. Harsh, aggressive, or vulgar forms of music, which encourage promiscuity or contain explicit and obscene lyrics conflict with Islamic values because they excite base desires, glorify vice, or dull the heart’s sensitivity to remembrance of Allah. In contrast, softer or instrumental compositions, such as classical music or vocal pieces that inspire calmness, reflection, or gratitude, do not carry the same moral risk. The Prophet ﷺ said, “Modesty is part of faith,” and this extends to the emotional and cultural expressions we consume. Thus, Islam does not treat all melodies alike; what matters is whether the sound elevates the soul or corrupts it. The believer listens with discernment, seeking what refines the heart rather than what hardens it.
Moreover context is key: when music is accompanies prohibited acts such as alcohol consumption or promiscuity, the sin lies in those behaviours, not in the mere sound of melody.
A balanced ethical approach
The question “Is music haram?” cannot be answered with a simple yes or no. The Qur’an and authentic Sunnah do not provide a categorical ban. The early Muslims differed, and modern scholars like Dr Abdullah al-Judai restore the principle of balance:
- Music is permissible in principle.
- It becomes haram only when tied to sin or moral harm.
- It is praiseworthy when used for good aims and within Islamic manners.
Ongoing scholarly debate and mutual respect
It is important to remember that the question of music is not new. This discussion has existed since the earliest generations of scholars. It has never been the case that Muslims unanimously agreed on one ruling. From the very beginning, there have been two major opinions: one group holding that music is prohibited, and another maintaining that it is not prohibited in itself but depends on how it is used. These two views cannot be reduced into a single stance, and both must be recognised as legitimate positions within the rich diversity of Islamic jurisprudence.
Unfortunately, as often happens with sensitive issues, mutual respect is not always upheld. Some who hold the stricter view may accuse others of deviation or sin, while those who follow the permissibility view must remain patient and principled, remembering that their stance is grounded in scholarly evidence and not personal preference.
A noteworthy point is that Shaykh Abdullah al-Judai’s comprehensive book on music was presented to the late Shaykh Ibn Baz, one of the most prominent scholars of the twentieth century. Ibn Baz reportedly commended al-Judai’s research, stating that he could not disagree with the evidences and analysis it contained, even though he himself did not personally adopt the permissibility view. His praise was directed at the academic rigour of the work, its authentication of hadith and careful evaluation of sources, demonstrating that serious scholarship on this topic can earn respect across differing schools of thought.
Protect the 6 doors of your heart – hearing
Though music is permissible one should be careful of having excessive music in one’s life.
Imam Al Muhasibi wrote in his Risala al Mustarshidin (Treatise for the Seekers of Guidance) that the wise men (i.e. himself) said:
The heart is like a house with six doors. If you let anyone enter through these doors without your knowledge then your valuables are at risk. Hence these six doors need to be fully protected.
The doors to the heart are the tongue, sight, hearing, smell, hands and feet.
Imam al Muhasibi said we should keep these locked to protect the health of the heart and to ensure that our valuables are not stolen. Just like we have to guard our tongue and sight, the third door is the hearing. We should not listen to anything that clouds our heart. For instacne, good and bad words impact the heart positively or negatively, therefore, listening to backbiting is damaging. Similarly spending hours listening to music is not beneficial.
Listening to music excessively
Qasim bin Muhammed, the son of Abu Bakr Siddiq (may Allah be pleased with him) asked his father about music, and Abu Bakr said that Allah would categorise everything as either haq and batil (truth and falsehood), and music would fall under batil (falsehood). Songs fill your heart and get stuck in your head.
It is better to free the heart from music and replace it with dhikr and focus on Qur’an and what pleases Allah Almighty. Some might say they have completed their salah and tasbih and recited the Qur’an and cannot occupy their time with it 24/7, but those who are connected to Allah Almighty, shouldn’t have music on their list. It is not a question of halal and haram, but prioritisation, in his book Adab an Nufus, Imam Muhasibi is saying you only live once so why waste your time with anything that you would regret. Choose what will be fruit on the Day of Judgement. You can’t bring back time.
Can women recite the Quran or sing in public?
There is a misconception that a woman’s voice is her awrah and therefore she is not allowed to recite, speak or sing in public. However, we have many women reciters who have recited in international competitions in front of male and female Qaris in the Arab world and South Asia. Though people may object, there is no evidence to suggest that they may not do so. If there is a need women can recite in public but reciting the Quran is not meant to be a show or entertainment.
Women are permitted to sing in public, provided the songs and their lyrics are decent, for example, singing the national anthem. As long as there is nothing that contains temptation, (which some nasheeds do), and the circumstances around the singing are decent and within the shariah, it is permissible. The Prophet (peace be on him) himself was present when women sang, and he would listen to the lyrics and correct them if they went against the Shariah, for example, when he heard them sing, ‘Rasul Allah knows what is in tomorrow.’
The voice is a tool of attraction – be careful not to misuse it
A woman’s voice is not her awrah, but can lead to temptation and fitnah. If a woman speaks normally and is not beautifying her voice, or using a special tone then that is perfectly fine. She has not been silenced by Islam, nor has she been barred from public positions or public speaking.
The voice has the potential to used for good or bad. The way you use your voice can gain compassion and attract others. When a woman softens her voice with a salesman, she is more likely to get a cheaper price than a man. Women should be careful not to use their voice or laugh to attract men.
Shaykh Haytham Tamim – Culture vs Islam (Western Culture) 2020
Misconceptions about music – part 2: Is it permissible to learn musical instruments?
Common misconceptions: Silencing women is not the prophetic way