- 08 Apr, 2025
- 0 Comments
- 4 Mins Read
The Ruling on Reciting the Qur’an with Melody and Musical Maqamat
The concept of taghanni—melodizing the Qur’an—requires careful distinction. Not all melody in recitation is forbidden; in fact, the Prophet ﷺ encouraged beautifying the voice when reciting the Qur’an. However, there are clear boundaries set by the Sharīʿah that separate what is praiseworthy from what is impermissible.
Two Types of Melody in Qur’anic Recitation
1. Natural Melody – Permissible and Praiseworthy
This refers to the spontaneous, heartfelt beautification of one’s voice during recitation. It is not based on structured musical systems, but rather emerges from natural emotion and reverence. Such recitation draws listeners into reflection, humility, and connection with the Qur’an’s message.
This type of taghanni is not only permissible but encouraged. The Prophet Muhammad ﷺ said:
“He is not one of us who does not beautify his voice with the Qur’an.”
(Narrated by al-Bukhārī, 7527)
The early generations of Islam embraced this understanding—reciting with sincerity and spiritual focus, not performance. Their voices carried the weight of reflection and fear of Allah, rather than artistic stylization.
2. Artificial Melody – Prohibited and Blameworthy
This form involves structured musical patterns based on external systems, such as the maqāmāt used in Arabic music. It typically requires training and deliberate modulation, and often comes at the expense of the Qur’an’s phonetic and grammatical rules.
Such recitation is impermissible, as it conflicts with the practice of the Prophet ﷺ and the righteous predecessors. It may distort Tajwīd, elongate or truncate syllables improperly, and reduce recitation to a form of entertainment.
Shaykh Ibn Bāz رحمه الله stated:
“It is not permissible to recite the Qur’an using the melodies of songs or in the manner of singers. The Qur’an must be recited as it was by the Prophet’s Companions—with humility, reflection, and sincerity. Mimicking musical styles is forbidden.”
Clarifying the Meaning of Taghanni
The Arabic word taghanni linguistically means “to sing,” but in the context of Qur’anic recitation, it has three scholarly interpretations:
1. Natural Vocal Beautification
This is the intended meaning in the prophetic traditions. It refers to raising one’s voice with humility and emotional resonance, without deliberate mimicry of musical patterns. The Prophet ﷺ said:
“Allah has not permitted anything as He has permitted a Prophet to recite the Qur’an in a pleasant voice.”
(Sahih Muslim)
Early Arabs, who were accustomed to singing poetry during travel or work, were encouraged by the Prophet ﷺ to replace that with the Qur’an—finding spiritual joy and comfort in its recitation.
2. Reciting for Performance and Show
Certain hadiths about the end of times describe people reciting the Qur’an not for its meanings, but to impress audiences—turning recitation into a show. This type of taghanni is condemned, as it lacks sincerity and reflection.
3. A Rare View – Contentment with the Qur’an
A minority of scholars interpreted taghanni to mean “finding sufficiency” in the Qur’an (i.e., not needing other forms of speech). However, this view is linguistically weak and lacks strong contextual or scholarly support.
Scholarly Commentary on Melody in Recitation
Ibn al-Qayyim رحمه الله explained:
“If the melody stems from natural emotion and is not forced, it is permissible—even if a person enhances their recitation consciously. As Abū Mūsá al-Ashʿarī said to the Prophet ﷺ, ‘Had I known you were listening, I would have beautified it even more.’ This is acceptable.”
“But if the melody is shaped through musical theory and deliberate manipulation, it was disapproved by the Salaf. They recited with genuine sadness and humility—not with crafted tones or aesthetic performance.”
(Zād al-Maʿād)
Statements from Leading Scholars
A. On Prohibited Melodies
-
Imām Mālik, Imām Aḥmad, and Ibn Taymiyyah all forbade reciting the Qur’an according to musical scales.
-
Any alteration to the Qur’an’s phonetic structure—such as adding sounds, distorting letters, or exaggerating elongations—was unanimously condemned.
-
Ibn Taymiyyah warned: “Any melody that requires altering the letters or sounds of the Qur’an to fit a musical rhythm is impermissible and considered distortion.”
B. On Praiseworthy Beautification
-
When done within the rules of Tajwīd, emotional recitation is encouraged.
-
Ibn Qudāmah said: “The scholars agreed on the virtue of beautifying the voice with the Qur’an—so long as the recitation remains correct and sincere.”
-
Al-Suyūṭī affirmed that beautifying the voice is a commendable Sunnah, provided it does not alter the sacred text.
Even though some narrations encouraging sorrowful recitation are weak—such as, “Recite the Qur’an with sadness”—the concept aligns with the overall Sharʿī encouragement to recite with humility and emotion.
Reconciling the Evidences
There is no contradiction between the hadiths that encourage beautiful recitation and those that prohibit musical-style recitation:
-
Permission applies to natural vocal beautification that enhances meaning and reflection.
-
Prohibition applies to any style that:
-
Distorts Tajwīd
-
Mimics musical forms
-
Emphasizes performance over reflection
-
If a recitation inspires awe, reflection, and closeness to Allah—while adhering to Tajwīd and transmitted recitation modes—it is praiseworthy.
If it draws attention to the reciter, distorts the text, or entertains at the expense of meaning—it is condemned.
Conclusion
Reciting the Qur’an with a beautiful, humble voice is a noble Sunnah, deeply rooted in the practice of the Prophet ﷺ and his Companions. However, this beauty must be natural, sincere, and aligned with the sacred nature of the Qur’an.
The Qur’an is not a performance. It is a divine message meant to guide, transform, and humble. Imitating musical melodies, altering its phonetics, or chasing public admiration undermines its sanctity.
“And recite the Qur’an with measured recitation (tartīl).”
(Surah al-Muzzammil, 73:4)
Let our recitation be one that elevates the heart—not entertains the ear.
And Allah knows best.