Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 38

بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والصلاه والسلام على رسول الله وعلى اله وصحبه ومن تبعهم بإحسان إلى يوم الدين

Assalāmu Alaykum Warahmatullāh Wabarakātuh
Honored brothers and sisters on this Platform
You are welcome to this morning’s session of the Halqah
We ask Allāh to make it beneficial to us and to you
Amīn

We have been studying the book _Nasīhatu Ahli Az-Zamān_ written by the illustrious Imām Shaykh Uthmān Danfodio – rahimahullāh
We stopped at where he said:
وقال محمد بن يوسف المواق في سنن المهتدين: قال ابن العربي في عارضته: الغناء ليس بحرام لأن النبي صلى الله عليه وسلم سمعه، وإن زاد فيه أحد على ما كان في عهد النبوي صلى الله عليه وسلم من نقر طنبور ونحوه فقد دخل في قول أبي بكر: مزمار الشيطان في بيت رسول الله صلى الله عليه وسلم. فلا يؤثر ذلك في تحريمه لأنها كلها آلات تتعلق بها قلوب الضعفاء فسمح الشرع بذلك

”And Muhammad bn Yūsuf Al-Mawwāq said in’ Sunanu Al-Muhtadīn: Ibn Al-‘Arabī said in his ‘Āridah: Music is not Harām because the Prophet – Salallāhu ‘alayhi wasallam – listened to it. And if anyone was to add to it(‘s instrument) above what was obtainable on the Era of the Prophet – Salallāhu ‘alayhi wasallam – such as the playing of Lutes, then it has fallen I to the Statement of Abū Bakr where is said: the Flute of Shaytān in the home of the Messenger of Allāh – salallāhu alayhi wasallam – ? This also does not affect it and does not make it Harām because all of it are tools that the hearts of the Weak ones get attached to and influenced by, and the Sharī’ah permitted that thereby.”
Then he said, rahimahullāh:
وقال المازري:
الغناء بآلة إن كانت أوتارا كالعود والطنبور والمأزفة فإن ذلك ممنوع وكذا المزمار، والظاهر عند بعض العلماء أن ذلك يلتحق بالمحرمات ، وإن كان ابن عبد الحكيم أطلق في سماء العود أنه مكروه لما حرمت الخمر. وكان ضرب الأوتار يقارن شربها غالبا ويحرق النفس لشربها حتى يصير الإنسان كالمغلوب على ذلك
”And Al-Māzirī said:
”Singing with instruments of music, if it is string instruments such as the Oud (Guiter), the Tambourine, these are forbidden. Same applies to the flute. And what is apparent in the position held by some Ulamā is that this is of the forbidden things. Even though Ibn ‘AbdilHakīm unrestrictedly referred to the Oud as Makrūh when Alcohol was made Harām. And the drawing of string instruments always goes alongside the drinking of alcohol. Those instruments then I still a yearn for it’s drinking in the minds and then a person become overcome for it.”
As for Al-Māzirī he was Abū ‘Abdillah Muhammad bn ‘Alī At-Tamīmī Al-Māzirī Al-Mālikī
He was one of the great Imāms of the Mālikiyyah that we’re held as authorities in the Maghribī region of the Madh’hab
Imām Khalil Ibn Is’hāq, in his Mukhtasar held Al-Māzirī as one of the four Authorities upon which he built his positions
He was born 453 years after the Hijrah in the city of Siqilliya (Sicily)
And lived a life dedicated to learning, memorizing the texts of the Mālikiyyah Madh’hab and teaching and writing
Among his teachers were Imām Al-Lakhmī and Ibn As-Sā’igh rahimahullāh
Of his notable works is _Al-Mu’lim bi Sahīhi Muslim_
He passed away 536 years after the Hijrah
Hāfidh Adh-Dhahabī Rahimahullāh mentioned in the Siyar that he was a Muhaddith and rooted in the science of Fiqh
Of his students were Qādī ‘Iyyādh and Abū Ja’afar bn Yahya Al-Qurtubī rahimahumullāh
In the statement here quoted, Al-Māzirī maintained the position that string instruments of music were Harām without a doubt
Then Ibn Fodio rahimahullāh said:
وقال أبو حسن المالكي في تحقيق المباني عند قول المصنف: وسماء شيء من الملاهي والغناء، قال الفاكهاني: لا أعلم في كتاب الله آية صريحة ولا في السنة حديثا صحيحا صريحا في تحريم ما ذكر المصنف، وإنما هي ظواهر وعمومات يتأنس بها، لا أدلة قطعية. فكما تدأن لأصحابها ظواهر يستدلون بها على التحريم، فلغيرنا أيضا ظواهر يستدلون بها على الإباحة. وقد سمع السلف والأكابر الأبيات بالألحان
”And Abū Hasan Al-Mālikī said in Tahqīq Al-Mabānī’ where the author had said (while mentioning the things that are forbidden): “And the listening to musical instruments accompanying songs”:
”Al-Fākihānī had said: I do not know of any clear verse in the Book of Allāh, nor in the Sunnah any Hadīth that is sound and clear making Harām what the author has mentioned. Rather what is referred to are generic and literally referrences that are relied upon , not clear evidences. Just as our Fellows hold until literal references on this matter to consider it Harām, other than us have also supported themselves with literal references to prove permissibility. And the Predecessors and Elders have listened to poetry with instruments.”
Abu Al-Hasan here refers by quotation to Al-Fākihānī
Al-Fākihānī is the Grammarian and Alexandrian Imām Tājuddīn Umar bn Alī bn Sālim In Sadaqah Al-Lakhmī Al-Iskandarī.
He was born 654 years after the Hijrah and passed away in the year 734 after the Hijrah
Of his writings are _At-Tahrīru Wa At-Tahbīr_ which was a Shar’h on the Risālah of Ibn Abī Zayd Al-Qayrawānī
The position held by Al-Fākihānī here is rejected and weak as you shall see later
He (Abū Al-Hasan) continued by saying:
وممن قال بإباحته من السلف مالك بن أنس رحمه الله وأهل الحجاز كلهم يبيحون الغناء
”And of those who considered it permissible among the Salaf were Mālik bn Anas rahimahullāh and the People of Hijāz, they all allow music”
I say: and we shall refute this assumption later Allāh willing
He said:
وأما الحداء فإجماع منهم على إجازته وقد وردت الأخبار واستفاضت الآثار في ذلك. وأتى الغزالي في ذلك بالبحر الزخار وأورد كلما استدل به من قال بالتحريم وأجاب عنه بأجوبة لا يشكل سامعها في أنها أجوبة صحيحة
”As for the one sided drum, then they are agreed upon it’s permissibility and Narrations have been reported and anecdotes that suffice have been quoted in that regard. And Al-Ghazzali came with the unending sea, quoting all that was used as evidence by those who considered it to be Harām and responded to them with responses that the one who hears then doubts not that they are very sound responses.”
I say: and we shall discuss that too at the end of this Matter
Then he (Abū Al-Hasan) continued:
وفي الحاوي كما في الزواجر للهيثمي:
آلات اللهو ثلاثة أقسام. إما حرام كعود وطنبور ومزمار، أو مكروه كالضج والقصب، إن كانا مع الغناء وإلا فلا، أو مباح كبوقات إنذار وطبل حرب أو نكاح. انتهى
”And in Al-Hāwī, just as is in Az-Zawājir by Al-Haythamī:
”Musical Instruments are of three categories. Harām such as the Oud, Tambourine and flute. Makrūh such as the Dujj and the Qasb, if they are accompanying the music, otherwise not (Makrūh). Or Mubāh (Permissible) such as Alarm Trumpets, drums of war or marriage.” End of Quote
In this statement are what is right and what is wrong. We shall explain this further at the end of this matter after bringing all the quotations that were mentioned by the Imām rahimahullāh
And we shall pause here to continue next week inshā Allāh
Bārakallāhu Fīkum
Jazakumullāhu Khayran
Assalāmu Alaykum Warahmatullāh Wabarakātuh
28th Dhu_Al-Hijjah 1439H
9th September 2018
Islamnode

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