Islam is often perceived as a religion that places strict limits on various forms of entertainment, including music. As a result, some people assume that listening to women singing is categorically forbidden.
A comprehensive examination of the Qur’an, the Sunnah, and the principles of Islamic jurisprudence, however, reveals a more nuanced position. Islam does not prohibit singing simply because it is performed by women. Rather, Islamic law evaluates the content, the manner of performance, and the effects it produces.
Islam teaches that worldly life is a blessing from Allah to be appreciated and used responsibly. The world is not something to be abandoned in pursuit of the Hereafter. Rather, it is a place where people worship Allah while benefiting from His lawful blessings.
Allah says:
هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا
“It is He who created for you all that is on the earth.” (QS. Al-Baqarah [2]: 29)
This verse indicates that everything on earth is fundamentally created for the benefit of humanity. Based on this principle, Muslim jurists formulated one of the most important legal maxims in Islamic jurisprudence:
الأَصْلُ فِي الأَشْيَاءِ الإِبَاحَةُ حَتَّى يَقُومَ دَلِيلٌ عَلَى التَّحْرِيمِ
“The original ruling concerning worldly matters is permissibility unless there is evidence establishing prohibition.”
This maxim applies to matters of social interaction and worldly affairs, including art and singing. Therefore, the default ruling on singing is permissibility (mubah), and anyone claiming otherwise must provide clear and authentic evidence.
Singing as Part of Human Appreciation of Beauty
Vocal art is part of humanity’s natural appreciation for beauty. Within the framework of maqasid al-shari’ah (the objectives of Islamic law), human needs are classified into three levels: daruriyyah (essential), hajiyyah (complementary), and tahsiniyyah (refinements that beautify and enrich life). Art, music, and singing belong to the category of tahsiniyyah, Although they are not essential necessities, they are recognized as expressions of human nature that enhance the quality of life.
The Prophet Muhammad (peace be upon him) emphasized Islam’s appreciation of beauty when he said:
إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ
“Indeed, Allah is Beautiful and loves beauty.” (Sahih Muslim)
This hadith establishes beauty as a value cherished in Islam. Artistic expression that embodies beauty without violating Islamic principles falls within what the religion permits.
The Prophet Did Not Forbid Singing
Several authentic narrations indicate that the Prophet did not prohibit singing on appropriate occasions. During the wedding celebration of al-Rubayyi’ bint Mu’awwidh, a group of women sang poetry commemorating those who had been martyred at the Battle of Badr. When one of them uttered words claiming knowledge of the unseen, the Prophet corrected only that particular statement.
He said:
دَعِي هَذَا وَقُولِي بِالَّذِي كُنْتِ تَقُولِينَ
“Leave that statement, and continue with what you were singing before.” (Sunan al-Bukhari)
This narration demonstrates that the Prophet did not object to the singing itself. Rather, he corrected the lyrics because they contained an inappropriate claim about unseen knowledge. The issue, therefore, was the message, not the act of singing.
Accordingly, the primary concern in vocal performance is not who is singing but what is being sung and how it is presented. Songs that promote immorality, normalize sinful behavior, or corrupt moral values differ fundamentally from songs conveying advice, encouragement, patriotism, family affection, or praise of Allah and His Messenger. Similarly, if a performance involves indecent dress, intentionally provokes sexual desire, or leads to prohibited behavior, it is those elements that are forbidden, not the singing itself.
Understanding Classical Scholarly Opinions
This perspective also helps explain why some classical scholars adopted a stricter position regarding singing. Imam al-Shafi’i, some later Shafi’i scholars, Imam Abu Hanifah and Ibn Qudamah expressed reservations about singing and musical instruments. Their opinions emerged within a historical context in which entertainment was often closely associated with alcohol consumption, enslaved female singers, and various immoral practices. Consequently, their rulings cannot be separated from the social realities of their time.
One Qur’anic verse frequently cited in discussions on singing states:
وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
“Among the people are those who purchase idle talk to mislead others from the path of Allah without knowledge and to ridicule it. They will suffer a humiliating punishment.” (QS. Luqman [31]: 6)
Some classical commentators interpreted the phrase lahw al-hadith (“idle talk”) as referring to singing. A broader reading, however, shows that the verse condemns any form of speech or entertainment used to divert people from the path of Allah, rather than condemning every form of singing. Therefore, songs containing beneficial messages that neither encourage wrongdoing nor distract people from religious values do not fall within the condemnation of this verse.
Weak Hadith Regarding Female Singers
Meanwhile, a hadith sometimes cited to prohibit women from singing reads:
لَا يَحِلُّ تَعْلِيمُ الْمُغَنِّيَاتِ وَلَا بَيْعُهُنَّ وَلَا شِرَاؤُهُنَّ وَثَمَنُهُنَّ حَرَامٌ
“It is not lawful to teach women to sing, nor to sell or purchase them, and their price is unlawful.”
Hadith scholars have classified this narration as very weak (da’if jiddan) because its chain of transmission contains unreliable narrators, including individuals accused of fabrication. As a result, it cannot serve as a valid basis for declaring all female singing unlawful.
Based on the totality of these evidences, Muhammadiyah concludes that listening to songs performed by women is fundamentally permissible in Islam. The ruling remains within its original status of mubah (permissible), provided that it is free from elements prohibited by Islamic law. The determining factors are not the singer’s gender, but rather the lyrics, the manner of performance, and the influence the performance has on its audience.
Reference:
Council for Religious Opinion and Reform of Muhammadiyah Central Board, “Masalah Nyanyian”, https://tarjih.or.id/masalah-nyanyian/, Accessed on Wednesday 29 July 2026.
