In answering questions about singing in Islam, we cannot say that singing is completely forbidden (Haram) in Islam. Like any other issue, we have to find out what kind of singing is allowed (Halal) and that if there is a prohibition, what is that makes it forbidden (Haram)?

What Makes Singing in Islam Forbidden (Haram)?

In deriving the ruling of singing from the Quran, jurists usually refer to two main verses:

“Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision. For such, there is a humiliating punishment” (31:6).

Some interpreters have taken the phrase “diversionary talk” (Lahw al-hadith) as any sort of speech that deviates people’s minds from the righteous way and attracts the concentration of people to an unjust saying. Jurists have expanded the unjust saying to any sort of expression of mind which may contain poetry or singing or music [2].

Also, it is said in another verse: “So avoid the abomination of idols, and avoid false speech …” (22:30).

In the interpretation of “false speech” (Qowl al-zur) in this verse, it is said that a false statement is any word that deviates people from the righteous way and remembrance of God [3].

When jurists want to define the forbidden (Haram) singing in Islam, they use the term “ghina”.  In Islamic jurisprudence, singing is not forbidden (Haram) unless it is known to be ghina.

What is Ghina?

Ghina is the voice of a human, which is produced in a rise and fall pattern to create the effect of rapture that is suitable for frivolous and carouse gatherings. It is forbidden (Haram) to engage in this type of singing; as well as listening to it, even if it does not lead to rapture in the listener [4].

Any kind of singing that deviates a person from a moderate mood (may it be happy or sad) is referred to as ghina. The most visible sign of this deviation from a moderate mood is when the person loses his self-control; like the feeling that occurs to man after drinking wine. Islam has always prevented Muslims from being stuck in such moods.

Gatherings of merrymaking and sin are those kinds of gatherings that are formed for singing, dancing, debauchery, and sensuality.

Also, there might be some songs that do not deviate one from his/her moderate mood but are common for gatherings of merrymaking and sin. Those are also known as ghina.

Have you ever seen in some concerts, how the audience lose their mind and apart from dancing or crying with the song, they shout or faint out of rapture? This kind of singing is ghina, and those sorts of gatherings are referred to as gatherings of merrymaking and sin. Any kind of singing that changes the normal and rational mood of a person is ghina [5].

Some Hints to Recognize Ghina

Ghina is the type of song that is branded for amusement gatherings and parties.
Ghina is related to the type of song; meaning that if the lyrics of a song convey positive messages to the listener but the music of the song is jaunty, it makes that music forbidden (Haram) [6].
Ghina is when the lyrics of a song are about describing the beauties of a woman (whether physical or erotic description), or it has been written about wine, or dance or other prohibited (Haram) things in Islam [7].
Ghina is any song that changes the mood of the listener; makes him/her either happy or sad; any music or song that makes a gap between the present moods of the listener with his/her “real self” and weakens the control of the person over her speech or behavior.
Ghina is the sort of song that has such hopeless content, which destroys the positive motivations of the listener.
Ghina is any kind of song that by content, lyrics, or the specific sound of the musical instrument can arouse sexual temptation.

What Sort of Singing Is Lawful (Halal) in Islam?

Having mentioned the criteria of forbidden (Haram) singing, we can say that those songs which do not contain the conditions mentioned above are lawful (Halah).

Overall, if the listener maintains that as per common view they are not enraptured, there is no problem in listening to the songs (with or without music). Thus, neither the intention of the singer nor the content have anything to do with this ruling [8].

Listening to Women or Children Singing in Islam

In the matter of listening to a woman reciting poetry and other material with rising and falling her voice to the accompaniment of music, if the vocalization does not amount to ghina, listening to it is not driven by lust, and does not lead to a bad consequence, there is no problem in listening to it for women. If a woman’s signing is sexually exciting or listening to it leads to vile consequences, it is not allowed to listen to it at all. [9]

Regarding women’s singing to be heard by men, if it is not ghina and is not intended for questionable purposes or does not lead to vile consequences, as long as it is not sexually erotic, it is not forbidden (Haram). But as it often happens that listening to the beautiful voice of women is joyful for men, it is better if women do not sing for men and for men not to listen to women singing.

References:

1. Ma’aref and Ma’arief, vol. 8, p. 283
2. singing in Islam
3. Rouhollah Khaleghi, An overview of music, p.4
4. muslim singing
5. Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 40-42
6. Art from the point of view of the supreme leader, p. 32-4
7. Tafsir –e Qartabi, vol. 7, p. 5136
8. singer 
9. Are Muslim allowed to sing?

A healthy mind resides in a healthy body as they say, which may seem easy to practice but is often overlooked. Many of us are too occupied with the hurly-burly of city life that we neglect our peace of mind and physical health. But, good self-care is essential for improving your mood and reducing anxiety. Besides, every Muslim is entirely responsible for the health of both his\her body and soul: “and surely there are rights for your body over you” [1]. To entirely commit to Allah’s commands and be able to worship Him devotedly, A Muslim requires a healthy and robust body. That is one of the reasons behind the importance of self-care and hygiene in Islam. Let’s see how one should take care of him\herself according to the Islamic guidelines. 

Personal Hygiene in Islam

Hygiene is a topic always emphasized in Islamic instructions. Prophet Muhammad (PBUH&HP) advised maintaining health by any means possible [2]. And this manner was highly observed by all the prophets sent by Allah [3]. Moreover, maintaining hygiene in Islam is introduced as a way to live a longer life [4]. According to Islamic instructions, personal hygiene can be summarized as follows: 

1. Washing Hands and Cleaning the Body

In this regard, there are many teachings from Prophet Muhammad (PBUH&HP). Washing the head and body is of the rights of Allah almighty over every Muslim [5]. One should not sleep at night without having washed his hands [6]. After getting up in the morning, one should not touch any dishes unless having hands washed three times [7]. Imam Ali (AS) advised washing the body with water to eliminate unpleasant body smell and care about hygiene and sanitation [8]. Imam Sadiq (AS) emphasized on cutting hair to remove any filth and dirt [9]. 

2. Observing Oral Hygiene in Islam

Brushing teeth is repeatedly stressed as an important part of hygiene in Islam. Prophet Muhammad (PBUH&HP) considered brushing the teeth as one of the significant hygienic manners [10] and said that if it were not difficult for his people, he would have ordered Muslims to brush their teeth before each prayer (Salat) [11]. Respecting oral hygiene is so important in Islam that Prophet Muhammad (PBUH&HP) said, if you do not have a toothbrush available, use one of the fingers to brush your teeth [12]. He criticized those who came to him without having the teeth brushed and with the mouth smelling unpleasant [13].

Some benefits for brushing the teeth include cleaning the mouth, improving the eyesight, pleasing Allah Almighty, whitening the teeth, preventing tooth decay, strengthening gums, increasing the appetite, eliminating the Phlegm, improving memory [14].

Moreover, using a toothpick to remove the food that remains from between the teeth was advised from the time of the Prophet (PBUH&HP). He has praised those who use the toothpick along with doing ablution (Wudhu) and after each meal [15]. Imam Ali (AS) had also urged his (AS) family to use toothpick [16]. 

3. Nail Clipping

Prophet Muhammad (PBUH&HP) advised Muslim men and women to clip their nails regularly as it is where the dirt and grime aggregate [17]. It is also strongly advised to clip nails on Friday and to say the following after that: “Bismillah wa billah wa ala sunnat e muhammadin wa aale Muhammad” [18]. 

4. Removing Unwanted Body Hair

Prophet Muhammad (PBUH&HP) has several pieces of advice in this regard. He encourages faithful men and women to remove unwanted body hair regularly [19]. Imam Ali (AS) has advised removing armpit hair to maintain hygiene and avoid unpleasant body odor [21]. 

Finally, you may find these instructions very basic and elementary, impossible not to know them. It may be so, but mentioning these guidelines in such details in Islam uncovers its holistic and perfect approach to life, considering all the facets of human life. On the other hand, sometimes we even forget to do these apparently simple things, and Islam reminds us of their importance despite being easy to do. 

References:

1. Ibn Babawayh “Uyoun Akhbar Al-Ridha”, vol. 2, p. 158.
2. M. Suyuti, "Al-Jami' al-Saghir", vol. 2, p. 688.
3. Shaykh al-Harrani, "Tuhaf al-Uqul", p.442.
4. Shaykh Mufid, "Al-Amali", p. 60.
5. M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 579.
6. Shaykh al-Tabarsi, "Makarim al-akhlaq", p. 425.
7. M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 69.
8. Ibn Babawayh “Al-Khisal”, p. 620.
9. Shaykh al-Kolayni, "Al-Kafi", vol. 6, p. 484.
10. Ibn Babawayh, "Kitab Man La Yahduruhu al-Faqih", vol. 1, p. 53.
11. Shaykh al-Kolayni, "Al-Kafi", vol. 3, p. 22.
12.  M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 475.
13. Kh. Al-Barqi, “Al-Mahasin”, p. 561.
14. Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 50.
15. Qadi Nu'man, "Da'a'im al-Islam", vol. 2, p 120-121.
16. Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 153.
17. Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 66.
18. Ibn Babawayh “Al-Khisal”, p. 391.
19. Ibn Babawayh, "Man La Yahduruhu al-Faqih", vol. 1, p. 119.
20. Shaykh al-Harrani, "Tuhaf al-Uqul", p. 101.