ON SIM‘

Al-Qâdî Abû at-Tayyib at-Tabarî rahimahullâh quotes from Imâm ash-Shâfi‘î rahimahullâh, Imâm Mâlik rahimahullâh, Imâm AbûHanîfah rahimahullâh, Sufyân rahimahullâh and a group of ‘ulamâ’such statements by which he proves that they considered simâ‘ to be unlawful.

Imâm ash-Shâfi‘î rahimahullâh said in the book, Âdâb al-Qadâ’: “Surely singing is a distraction that is disliked. It is synonymous to falsehood. The person who engages excessively in it is termed a safîh (a foolish person) and his testimony is not accepted [in an Islamic court].”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “Listening to it from a woman who is not a mahram [108] to him is not permissible according to the Shâfi‘î scholars under any condition. This is irrespective of whether she is in front of him, whether she is behind a veil, whether she is a free woman or a slave woman.”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “Imâm ash-Shâfi‘îrahimahullâh said: ‘If a person has a singing woman and he invites people to come and listen to her, then he is termed a safîh (a foolish person) and his testimony is not accepted [in an Islamic court].’”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “It is related with regard to Imâm ash-Shâfi‘î rahimahullâh that he disliked striking with a stick [to make a musical tune]. He used to say: ‘It is the atheists who invented this in order to preoccupy people from the Qur’ân.’”

Ash-Shâfi‘î rahimahullâh said: “On the basis of the Traditions, it is more disliked to play backgammon than it is other games. I dislike playing chess and I dislike all other games which people play. This is because playing games is not the quality of people of religion and honour.

As for Imâm Mâlik rahimahullâh, he prohibited singing. He said: “If a person purchases a slave woman and discovers that she is a singer, he has the right to return her.” This is the opinion of all people of Madînah except for Ibrâhîm ibn Sa‘d alone.

As for Imâm Abû Hanîfah rahimahullâh, he disliked singing and enumerated the listening of singing among the sins. Similar is the opinion of all the scholars of Kûfah: Sufyân ath-Thaurîrahimahullâh, Hammâd rahimahullâh, Ibrâhîm rahimahullâh, ash-Sha‘bî rahimahullâh and others. All the above is mentioned by al-Qâdî Abû at-Tayyib at-Tabarî rahimahullâh.

Abû Tâlib al-Makkî rahimahullâh quotes the permissibility of simâ‘from a group of scholars. He says the following Companions ylistened tosimâ‘: ‘Abdullâh ibn Ja‘far , ‘Abdullâh ibn az-Zubayr , al-Mughîrah ibn Shu‘bah , Mu‘âwiyah and others. He said: “Many pious predecessors from the Sahâbah y and Tâbi‘în did this.” He said: “The people of Hijâz, in Makkah, used to listen tosimâ‘ in the most auspicious days of the year – the days in which Allâh ordered His servants to engage in His remembrance, e.g. in the days of tashrîq (9^th-13^th of Dhul Hijjah). Like the people of Makkah, the people of Madînah are also regular in listening tosimâ‘ right till our times. We saw Abû Marwân al-Qâdî reciting to the people melodies which he prepared for the Sufis.” He said: “‘Atâ’ had two slave women who used to sing and his brothers used to listen to them.” He said: “Abû al-Hasan ibn Sâlim was asked: ‘How can you disapprove of simâ‘ when al-Junaydrahimahullâh, Surî as-Saqatî rahimahullâh and Dhû an-Nûnrahimahullâh used to listen?’” He said: “How can I disapprove ofsimâ‘ when people better than me permitted it and used to listen to it? ‘Abdullâh ibn Ja‘far at-Tayyâr used to listen. However, I disapprove of play and amusement in simâ‘.”

It is related from Yahyâ ibn Mu‘âdh that he said: “There are three things that we do not find any longer. I find that they are becoming more and more rare by the day: (1) beautiful appearance while protecting one’s self, (2) beautiful speech with religiosity, (3) good brotherhood with loyalty.” I saw this quoted in exactly these words, related from al-Hârith al-Muhâsibîrahimahullâh. There is evidence in this that he permitted simâ‘despite his asceticism, self-control, and intense efforts and endeavours in Islam.

He [Abû Tâlib al-Makkî rahimahullâh] said: “Ibn Mujâhid would not accept an invitation if there was no simâ‘ in it.” Several people related that we were invited at a place and Abû al-Qâsim ibn Bint Manî‘, Abû Bakr ibn Dâ’ûd, Ibn Mujâhid and their contemporaries were present. A simâ‘ was brought. Ibn Mujâhid began urging Ibn Bint Manî‘ against Ibn Dâ’ûd so that the latter may listen. Ibn Dâ’ûd said: “My father related to me from Ahmad ibn Hambalrahimahullâh that he disliked simâ‘. My father also disliked it. And I am following the way of my father.” Abû al-Qâsim ibn Bint Manî‘ said: “My grandfather, Ahmad ibn Bint Manî‘ related to me fromSâlih ibn Ahmad that his father used to listen to the words of Ibn al-Khabbâzah.” So Ibn Mujâhid said to Ibn Dâ’ûd: “Do not tell me about your father.” And he said to Ibn Bint Manî‘: “Do not tell me about your grandfather. O Abû Bakr [ibn Dâ’ûd]! What do you have to say about a person who says a line of poetry? Is it prohibited?” Ibn Dâ’ûd replied: “No.” Ibn Mujâhid asked: “If he has a beautiful voice, is it prohibited for him to sing it?” He repleid: “No.” Ibn Mujâhid asked: “If he sings it by shortening the long vowels and lenghtening the short vowels, is it prohibited?” He replied: “If I do not have the strength to fight one Satan, how can I have the strength to fight two Satans?”

He [Abû Tâlib al-Makkî rahimahullâh] said: “Abû al-Hasan al-‘Asqalânî al-Aswad was from among the auliyâ’ who used to listen to simâ‘ and patronize it. He compiled a book on the subject and refuted therein those who reject it. Similarly, a group of scholars wrote books in refutation of those who reject it.”

It is related that Mumshâd ad-Dînawarî rahimahullâh said: “I saw the Prophet in my sleep. I asked him: ‘O Messenger of Allâh! Do you dislike anything of this simâ‘?’ He replied: ‘I do not dislike anything about it. However, say to them that they should commence with the recitation of the Qur’ân before it and terminate it with the recitation of the Qur’ân.’”

It is related from Tâhir ibn Bilâl al-Hamdânî al-Warrâqrahimahullâh who was from among the senior scholars that he said: “I was in seclusion ( i‘tikâf) at the jâmi‘ musjid of Jeddah at sea. One day, I saw a group of people in one section of the musjid saying something and others were listening to it. I disliked this from the bottom of my heart and I said to myself: ‘These people are singing poetry in one of the houses of Allâh?!’ That night I saw the Prophet in my sleep. He was sitting in that section of the musjid with Abû Bakr sitting next to him. Abû Bakr was then saying something. The Prophet was listening to him and placing his hand on his heart as though he was entranced by that. So I thought to my self: ‘It was not right for me to disapprove of what those people were listening to when the Messenger of Allâh is listening to something that Abû Bakr is saying.’ I then turned towards the Messenger of Allâh and he said: ‘This is the truth with truth, or, this is also from the truth. How can I doubt it?’”

Al-Junayd rahimahullâh said: “The mercy of Allâh descends on this group on three occasions: (1) when they eat, because they only eat when they are really in need, (2) when they engage in discussions, because they only talk about the ranks of the siddîqîn, (3) when they listen to simâ‘, because they listen with emotion and they witness the truth.”

It is related that Ibn Jurayj rahimahullâh used to give concession to listening to simâ‘. So someone asked him: “On the day of resurrection, will this simâ‘ be brought among your good deeds or your evil deeds?” He replied: “Neither among the good deeds nor among the evil deeds, because it is similar to foolish talk. And Allâh says: “Allâh does not take you to task for your foolish oaths…” (Sûrah al-Baqarah, 2: 225)

These are the different opinions in this regard. Whoever seeks the truth in order to follow it, then whatever inquiries he makes in this regard, these differing opinions will come before him. He will be left at a loss or inclined to some of the opinions by his desire. All these are shortcomings. It is his duty to seek the truth through the proper channel. And that is by investigating the faculties of prohibition and permissibility.