Question:
Is using or listening to the duff only permitted during weddings and Eid? Can it be used more generally, such as in Islamic nasheeds? Is it restricted to women only?
Answer:
Bismillahir Rahmanir Rahim
The permissibility of the duff is established in multiple authentic reports in the Sunnah. It is one of the musical instruments clearly permitted by the Prophet ﷺ, and its permissibility is recognized by the scholars of all four madhhabs.
Additionally, some scholars mention the permissibility of the duff with sanajin (i.e., a tambourine with metal jingles), based on narrations such as that of al-Rubayyiʿ bint Muʿawwidh, who said:
“The Prophet ﷺ came to me the morning after my wedding and sat on my bed as some servant girls were beating the duff and singing about our fathers who died at Badr…”
(Reported by Bukhari and Muslim)
Evidences for the Permissibility of the Duff
- Aisha (RA) said:
“Two young girls were with me in the house singing songs of Buʿāth. The Prophet ﷺ was lying down with his face turned away. Abu Bakr entered and said, ‘Musical instruments of Shaytan in the house of the Messenger of Allah?’ The Prophet ﷺ turned to him and said, ‘Leave them, O Abu Bakr, for every nation has an Eid, and this is our Eid.’”
(Reported by Bukhari and Muslim)
- The Prophet ﷺ said:
“Announce this marriage and strike the duff for it.”
(Reported by Tirmidhi and Ibn Majah; hasan by many scholars)
- A woman came to the Prophet ﷺ and said:
“O Messenger of Allah, I vowed to beat the duff before you if Allah brought you back safely.” The Prophet ﷺ said, “If you vowed, then do so.”
(Reported by Abu Dawud and Ahmad; authentic per Ibn Hajar)
These narrations indicate clear permissibility of the duff and its use on joyful occasions such as Eid, weddings, and safe return from travel.
Ijmaʿ on the Prohibition of Instruments That Imitate Fujur
There is scholarly consensus (ijmaʿ) among the scholars of the four madhhabs that instruments associated with the gatherings of the people of fujur—that is, those engaged in open disobedience and sinful behavior—are haram.
This is supported by:
- The hadith:
“There will be people from my ummah who will make lawful fornication, silk, wine, and musical instruments…”
(Reported by Bukhari in taʿlīq form and authenticated with supporting chains)
- And the principle of sadd al-dhara’iʿ (blocking the means to harm), which restricts acts that lead directly to sinful behavior.
However, this consensus does not include the duff or tambourine when used in a halal setting, with upright lyrics, and without resemblance to gatherings of sin.
Use in Islamic Nasheeds
Given that:
- The duff (with or without ṣanājīn) has been clearly permitted in the Sunnah,
- There is no text restricting its use solely to Eid or weddings,
- The purpose behind its use is lawful joy and religious expression,
- There is no restriction against its use in halal nasheeds with appropriate lyrics,
Then it remains permissible to use the duff and tambourine in Islamic nasheeds, even outside of specific events like weddings and Eid.
Gender Restriction
Although most narrations involve women beating the duff, the Prophet ﷺ did not prohibit men from doing so.
Based on usul principles, rulings are not restricted to the specific individuals in a narration unless there is a textual statement restricting it.
The use of the duff and tambourine is a Sharʿi allowance, not cultural leniency. Its permissibility continues across lawful expressions of joy and nasheed, as long as it remains within the framework of Islamic ethics.
Wallahu a‘lam.