Bismillah

ِ ‫ ل َْه َو ال َْح ِد‬--- lahw alhadith --- He had fun talking // google translate
‫يث‬ What a
person enjoys and distracts.

‫ين‬
ٌ ‫َاب ُّم ِه‬
ٌ ‫عذ‬َ ‫ِيل الل ّ َ ِه ِب َغي ْ ِر ِعل ٍْم َويَتّ َِخذ ََها ُه ُز ًوا ۚ ُأول َـِٰئ َك ل َُه ْم‬ َ ‫يث لِي ُ ِض َّل‬
ِ ‫عن َسب‬ ِ ‫ َو ِم َن الن ّ َِاس َمن ي َ ْشتَ ِري ل َْه َو ال َْح ِد‬---Luqman-6

wahabis think that we are astray for 800 yrs now or so, most of the scholars from
the period before that.

1.Tafsir Ishraq al-Ma'ani-- salafi

perspective-------------------------------------------------
https://islamicstudies.info/quran/ishraq.php?sura=31
It is reported by most classical commentators that the allusion is to Nadr b. al-
Harith who, in the words of Majid, “brought from abroad the romance of Persian
heroes, allured to them the crowds of the Quraish and persuaded them to think that
his stories were preferable to the word of God.” But, Asad warns, the allusion is
not to a specific person but rather “describes a type of mentality and has,
therefore, a general import.”
The textual “shira`” (purchase) is not in its literal sense but rather its
preference over the truth; as for example, Allah (swt) said about those who
preferred error over guidance, as those who purchased error.
“They are the ones who purchased error in exchange of guidance” (Qurtubi). “Idle
discourse” is not a very accurate rendition of the textual phrase “lahwatu ‘l
hadith.” It has been widely reported of Ibn Mas`ud that he emphatically explained
it as alluding to songs and music.
Ibn `Abbas and his students agreed with Ibn Mas` ud’s interpretation but added that
all such instruments are included that cause distraction to the soul (Ibn Jarir,
Ibn Kathir). Hasan al-Busri specifically mentioned music as covered in the
disapproval (Ibn Kathir). A narrative in this connection however, of `Abdullah ibn
`Umar does not reach trustworthy status.
It reports Nafi` as saying, “I was with `Abdullah ibn Mas`ud when he passed by
someone playing on a flute. He cut across the path, pressed his fingers against his
ears and kept asking me, ‘Nafi`. Do you still hear?’ When I said no, he removed his
fingers and said, ‘This is how I saw the Prophet do.’” Abu Da’ud and `Iraqi have
both distrusted the report (Shawk ani: S.Ibrahim).
There is another report however which comes down on the authority of `Abdul Rahman
ibn `Awf. It is of Hasan status. (It is in Tirmidhi: S. Ibrahim) the Prophet (saws)
said,
")‫شيطان" (الترمذي‬
ٍ ‫ورن ّ ِة‬
َ ‫وب‬ َ ‫ َص ْو ٍت ِعن ْ َد ُم ِصيبَةٍ َخ ْم ِش ُو ُجو ٍه‬:‫ت عن َص ْوتَي ْ ِن َأ ْح َم َقي ْ ِن فَاجِ َريْ ِن‬
ٍ ُ ‫وش ّق ُجي‬ ُ ْ ‫نُهي‬
I have forbidden the voice of two idiotic perverts: A senseless voice accompanied
by music, and the mourning-voice at a misfortune accompanied by scratching of the
face, tearing of the clothes and devilish screams” (Shawkani).
In general, all that diverts one’s attention from the useful to the useless such
as: nightly-gossips, flying anecdotes, talks centered around imaginary incidents or
fictitious legends, jokes, songs and music, is covered in the term “lahwatu ‘l
hadith” (Zamakhshari); unless, of course, they remain within tolerable limits of
occasional indulgence (Au.)
Imam Malik in fact had learnt to play music in his younger days.
In sum, writes Qurtubi, the kind of song that motivates to what has been declared
unlawful in Islam, is unlawful by consensus.However, that which does not, is lawful
in small measures, on occasions, to effect a change in mood or remove boredom.

2. tafseer Maarif ul Quran

-------------------------------------------------------------------
https://islamicstudies.info/quran/maarif/maarif.php?sura=31&verse=1&to=11
https://en.wikipedia.org/wiki/Muhammad_Shafi_Deobandi author
//distracting amusement of things used as translation of levhuhadis
Example of lavhuhadis stated merchant of the mushriks who brought back a collection
of historical stories of cyrus and other persian kings and amused the people with
them with, which they were more eagar to listen simply because
they where light and contained no lessons and no work to do with them.( most
probably porn) and some people prefered these kind of content instead of Qoran.Also
this specific mushrik bought female slave singer with intent
to use her to seduce away people from Quran.
It is said that he used to say "Mohammad makes you listen to the Quran then goes on
to ask you to pray and fast which makes life difficult for you.Come you, listen to
THIS music and enjoy the fun."

In other word, lahw hadith points to things that make one become negligent of what
must be done.
Ibn Masoud, ibn Abbas and Jabir explain this term as music, vocal or
instrumental.The view of the majority of sahabah, tabiin and comentators apply this
term generaly to everything which makes one fall into a state of
heedlesness.

--The word: ‫( اشتراء‬ishtira) in: ‫يث‬ ِ ‫( َو ِم َن الن ّ َِاس َمن يَ ْشتَ ِر‌ي ل َْه َو ال َْح ِد‬And from among the people
who buys the distracting amusement of things - 31:6) literally means 'to buy.' And
on occasions, the same word is
used in the sense of 'doing an act instead of another' -
as in: ‫الضل َال َ َة بِال ُْه َد ٰى‬
َّ ‫‌وا‬
ُ ‫اشتَ َر‬ َ ‫ ُأول َـِٰئ َك ال ّ َ ِذ‬are the people who have bought error at the rice of
ْ ‫ين‬
guidance - 2:16, 2:175 and in some other verses.

This verse was revealed because of a particular event relating to Nadr Ibn Harith.
He was one of the top businessmen from among the Mushriks of Makkah who used to
travel to different countries in
connection with his business. Once he bought and brought back a collection of
historical stories featuring Cyrus and other Persian kings from Iran. Thus armed,
he said to the Quraish of Makkah: "Muhammad
tells you the stories of the people of ` Ad and Thamud and others. I shall tell you
better stories, those of Rustam, Isfandyar and other kings of Persia. They started
listening to his stories eagerly simply
because they contained no lessons to learn and no work to do. It was nothing but
some delicious stories. Because of these, many Mushriks who had some measure of
interest in the Divine Word because of its
miraculous nature, rather listened to it stealthily,
found an excuse to draw away from the Qur'an. ( ‫ذکرہ فی الروح عن اسباب النزول للواحدی و مقاتل و‬
‫)ذکرنحوہ فی الدر المنثور بروایۃ البیھقی‬

And according to a narration of Sayyidna Ibn ` Abbas ؓ in Ad-Durr al-Manthur, the

businessman mentioned above had brought in a singing bondwoman he bought in a
foreign country. It was through her that he
devised a plan to stop people from listening to the Qur'an. When he found anyone
intending to go and listen to the Qur’ an, he would have him hear his bondwoman
sing before him. He used to say: 'Muhammad '
makes you listen to the Qur'an, then goes on to ask you to pray and fast which make
life difficult for you. Come, you listen to this music and enjoy the fun.'

The verse of the Qur'an being referred to here was revealed in relation to this
very event. Here, the ishtira' (buying) of lahw al-hadith (the distracting
amusement of things) means either those tales of
the Persian kings, or this singing bondwoman. In terms of the event in the
background of the revelation, the word: (ishtira) has been used in the real sense
for buying.

ِ ‫( ل َْه َو ال َْح ِد‬lahw al-Oath: the distracting

And in terms of the general sense of ‫يث‬
amusement of things) being enunciated later, the word: ‫( اِشتَ َرا‬ishtira' ) is also in
its general sense at this place, that is,
to opt for something instead of something else. This includes the buying of things
of 'lahw' (amusement) as well.
ِ ‫( َح ِد‬hadith) in ‫يث‬
As for the word: ‫يث‬ ِ ‫( ل َْه َو ال َْح ِد‬lahw al-hadith), it is there in the
sense of tales told and things said and done. Then the word ‫' ل َْه َو‬lahw' itself
literally means to become heedless.
In other words, things that make one become negligent of what must be done are also
called 'lahw.'
Then there are occasions when things that bring no worthwhile benefit, rather serve
as pastime or entertainment only, are also referred to as ‫ ' ل َْه َو‬lahw.'

As regards the meaning and exegetical explanation of the expression: ‫يث‬ِ ‫( ل َْه َو ال َْح ِد‬lahw
al-hadith: distracting amusement of things - 4) in the cited verse, sayings of
commentators differ.
In a narration of Sayyidna Ibn Masud, Ibn ` Abbas and Jabir ؓ it has been explained
as music, vocal or instrumental (reported and verified by al-Hakim, and al-Baihaqi
in ash-Shu` ab).

And in the view of the majority of Sahabah, Tabi` in and commentators at large, the
ِ ‫( ل َْه َو ال َْح ِد‬lahw al-hadith: the distracting amusement of things) applies
expression: ‫يث‬
generally to
everything which makes one fall into a state of heedlessness as to the remembrance
and worship of Allah. Included therein is music accompanied by instruments, and
obscene or absurd fictional
narratives as well. Imam al-Bukhari in his book, al-'Adab al-Mufrad, and al-Baihaqi
in his Sunan have both elected to go by this Tafsfr. Al-Bukhari has said:

‫َشباھہ‬
ُ ‫ھو الغنُآء و ا‬ ِ ‫ل َْه َو ال َْح ِد‬، --- idle talk is singing and its like,// lahw alhadith ‫ھ‬w
َ ‫يث‬
alghnau' w aashba‫ھ‬u‫ہ‬,

"'Lahw al-hadith' means playing music and things similar to it make one heedless to
the worship of Allah".
And it appears in Sunan al-Baihaqii that opting for or buying the distracting
ِ ‫ اِشتَ َراء ل َْه َو ال َْح ِد‬: ishtira' lahw al-hadith) means buying a bondman
amusement of things (‫يث‬
or bondwoman
who sings and plays instruments, or buying similar other immodest things which make
one heedless to the remembrance of Allah. Ibn Jarir has also taken to this general
sense. The same generality is proved by
a narration of Tirmidhi where the Holy Prophet ‫ ﷺ‬has been reported to have said,
'Do not buy or sell singing bondwomen,'
after which he said, ‫( ِمثل ٰھذا انزلت ٰھذہ اآلیۃ و ِم َن الن َّاس َمن یَّشتَ ِری‬About such things this verse
[ i.e. verse 6 which is under discussion ] was revealed)
Full details of these injunctions supported by and Sunnah have been provided in a
treatise contained in ‫( ا َحکام القرآن‬Ahkam ul-Qur'an) written by this humble writer. It
also carries an equally detailed
discussion on music and musical instruments in the
light of the Qur'an and Hadith along with the sayings of Muslim jurists and
mystics. This treatise in Arabic has been published in volume V of Ahkam ul-Qur'an.
Learned readers may consult it at their discretion.
A gist is being given here for others interested in the subject.

First of all, it should be borne in mind wherever the Qur'an has mentioned Lahw and
La'ib, it is in the context of its disparagement and degradation, the lowest degree
of which is karahah (repugnance or
reprehensibility) (Ruh ul-Ma’ ani and al-Kashshaf) and the cited verse is open and
clear in declaring it as vice.

it has been reported from some Sahabah that they, when tired after their duties
relating to the Qur'an and Hadith, would once in a while relax with Arab poetry or
historical events (from Sayyidna Ibn ` Abbas ؓ in Kaff ar-Ra` a' ).
In a Hadith, it was said: “ ‫اع ًۃ‬
َ ‫اع ًۃ ف ََس‬
َ ‫(” ُر ِّو ُحوا القُل َُب َس‬Let your hearts rest now and then).
[ Reported by Abiu Dawud in his Marasil from Ibn Shihab 'mursalan', that is,
attributed to the Holy Prophet ‫ ﷺ‬by the
student of one of the Sahabah with the name of the narrating Sahabi not mentioned ]
This hadith proves the permissibility of recreation meant to relax one's mind and
heart and the need to spare some time for it.

Some Sahabah have explained the expression: ‫يث‬ ِ ‫( ل َْه َو ال َْح ِد‬lahw al-hadith: the
distracting amusement of things) in the cited verse as singing and playing of
musical instruments. Then, there are others who have
explained it in the general
sense and consider every such playful activity that makes one heedless towards
ِ ‫( ل َْه َو ال َْح ِد‬lahw al-hadith). But, even in their view,
Allah to be the meaning of: ‫يث‬
singing and playing of instrumental music are
included therein.

And in another verse of the Qur'an: ‫ُور‬

َ ‫ون ال ّز‬
َ ‫(‌ل َا يَ ْش َه ُد‬those who do not witness falsehood
- Al-Furqan, 25:72), the word:... (az-zur: falsehood, the false) has been explained
by Imam Abu Hanifah, Mujahid, Muhammad
Ibn al-Hanafiyyah and others as ` ghina (singing and playing of instrumental
music).

"Reciting morally beneficial poetry in a good voice without musical instruments is

not prohibited" Ahkam ul-Qur'an recommended for further analysis.
In contrast to what has been stated above, there are narrations that seem to hint
towards permissibility of 'ghina" (singing). Such narrations have also been
collected and included in the treatise referred to here. To bring the two kinds of
narration in harmony, it can be said that the singing of a non-mahram woman, or a
song accompanied by musical instruments are forbidden. This is in accordance with
what has been proved on the authority of the cited verses of the Qur'an and from
the Ahadith of the Holy Prophet.. However, if some poetic compositions are recited
in a pleasing voice, and the reciting person is not a woman or a beardless young
man, and the subject of the poetry recited is also not vulgar or indecent and is
not inclusive of any other sin, then, it is permissible.

As for the reports attributed to some revered Sufis, that they listened to 'ghina"
(sama' ), it is based on this kind of permissible 'ghina"- because, it is certain
that they followed the Shari` ah and Sunnah faithfully. That they would ever commit
some such sin, simply cannot be imagined. Those learned among the Sufis have
themselves explained it explicitly. The treatise mentioned earlier carries the
sayings of the jurists of the four schools of jurisprudence as well as those of the
Sufi authorities. At this place, the summary as given has been considered
sufficient in the present context.( The original work in Arabic and its Urdu
translation with exhaustive notes under the title, "Islam our Mausiqi" (Islam and
Music) has been published by Maktaba-e-Darul-Uloom, Jamia Darul-Uloom, Korangi,
Karachi-75180, Pakistan. Those interested in a detailed discussion of the subject
would find both versions useful.)

---According to a narration, Sayyidna Salamah Ibn Akwa' ؓ ، says, "Someone from among
the Ansar of Madinah was a great sprinter. No one could win a race against him.
Once he publicly threw a
challenge if there was anyone who would run a race against him. I sought the
permission of the Holy Prophet ‫ ﷺ‬if I could compete against him. When he gave me
the permission,
I was the one who went ahead in the race.' This tells us that it is also
permissible to practice foot racing. //// interesting point of games and
competition

3.1 Abul Ala Maududi second translation Tafhim al-Qur'an - The Meaning of the
Qur'an http://www.englishtafsir.com/Quran/31/index.html ‫بسم الله الرحمن الرحيم‬

[6-9] And there is among the men such a one also,5 who buys alluring tales 6 so
that he may lead the people astray from Allah's Way, without any knowledge,7 and
make a mockery of the invitation to it.
8 For such people there is a disgraceful torment.9 When Our Revelations are recited
to huh, he turns his face away disdainfully as though he did not hear theta, as
though his ears were deaf.
Well, give him the good news of a painful torment. However, for those who believe
and do good works,
there are blissful Gardens10 wherein they shall live for ever. This is a true
promise of Allah: He is the All-Mighty, the All-Wise.11

6The words lahv al-hadith in the Text imply such a thing as may allure and absorb a
listener completely and make him heedless of everything else around him. Lexically,
there is
nothing derogatory in these words, but in custom and usage they apply to evil and
useless and vain things, such as gossip, nonsensical talk, joking and jesting,
legends and tales, singing and merry-making, etc.

8That is, This person wants to make fun of the Divine Revelations by alluring and
absorbing the people in legends and tales and music. He intends that the invitation
of the
Qur'an should be derided and ridiculed and laughed away. He plans to fight the
Religion of God with the strategy that as soon as Muhammad (upon whom be Allah's
peace) should come out to recite Revelations of
God to the people, there should be a charming, sweet-voiced damsel giving her
performance in a musical concert. on the one hand, and a glib-tongued story teller
telling tales and legends of Iran, on the other,
and the people should become so absorbed in these cultural activities"
that they may not be in a mood to hear anything about God and the morals and the
Hereafter."

//// check hadith about molten lead for punishment to listening music.

3.2 ABUL ALA MAUDUDI tafseer https://myislam.org/surah-luqman/ayat-6/

There are some human beings who purchase an enchanting diversion in order to lead
people away from the way of Allah without having any knowledge, who hold the call
to the Way of Allah to ridicule. A humiliating chastisement awaits them.
on lawhul hadith

The words lahv al-hadith in the text imply such a thing as may allure and absorb a
listener completely and make him heedless of everything else around him. Lexically,
there is nothing derogatory in these words, but in custom and usage they apply to
evil and useless and vain things,
such as gossip, nonsensical talk, joking and jesting, legends and tales, singing
and merry making, etc.

“Purchases” alluring tales may also mean that the person concerned adopts falsehood
instead of the truth, turns away from the guidance and turns to those things which
can neither benefit him in the world nor in the
Hereafter. But this is the metaphorical meaning. The real meaning of the sentence
is that a person should purchase an absurd and useless thing for his money, and
this is supported by many traditions. Ibn Hisham has
related on the authority of Ibn Ishaq that when the disbelievers of Makkah could
not stop the message of the Prophet (peace be upon him) from spreading in spite of
their best efforts, Nadr bin Harith said to
the people of Quraish: “The way you are counteracting this man will avail you
nothing. He has lived a lifetime among you. Until now he was the best of your men
morally: he was the most truthful and the most
trustworthy person among you. Now you say that he is a sorcerer and enchanter and a
poet and a madman. Who will believe all this? Don’t the people know the way the
sorcerers talk? Don’t they know the enchanters and
the way they conduct their business? Are they unaware of poetry and of the states
of madness? Which of these accusations sticks to Muhammad (peace be upon him) by
exploiting which you would turn the people’s
attention away from him? Look! I will tell you how to deal with him.” Then he left
Makkah for Iraq and managed to get from there legends and tales about the kings of
Iran and Rustam and Isfandyar and started to
arrange tale telling parties to distract the people from the Quran and to absorb
them in the tales. The same tradition has been cited by Vahidi in Asbab un Nazul on
the authority of Kalbi and Muqatil. And according
to Ibn Abbas, Nadr had bough singing girls also for the purpose. Whenever he heard
that someone was coming under the Prophet’s (peace be upon him) influence, he would
impose a singing girl on him with the
instruction: “Feed him and entertain him with your songs so that he is absorbed in
you and distracted from the other side.” This was the same device which the arch
criminals of the nations have been employing in
every age. They try to get the common people so absorbed in fun and sport and
musical entertainments in the name of culture that they are left with no time and
sense to attend to the serious problems of life,
and in their heedlessness they do not even feel what destruction they are being
driven to.

The same commentary of lahv al-hadith has been reported from a large number of the
companions and their immediate followers. Abdullah bin Masud was asked, “What does
lahv al-hadith mean in this verse?”
He said thrice emphatically: “By God! it means singing.” (Ibn Jarir, Ibn Abi
Shaibah. Hakim, Baihaqi). Similar traditions have been reported from scholars like
Abdullah bin Abbas, Jabir bin Abdullah, Mujahid,
Ikrimah, Said bin Jubair, Hasan Basri, and Makhul. Ibn Jarir, Ibn Abi Hatim and
Tirmidhi have related on the authority of Abu Umamah Baheli that the Prophet (peace
be upon him) said, “It is not lawful to buy
and sell and trade in singing girls nor is it lawful to take their price.” In
another tradition, the last sentence is to the effect: “It is unlawful to eat their
price”. Yet another tradition from Abu Umamah
is to the effect: To teach music to slave girls and to trade in them is not lawful
and their price is forbidden. All these Ahadith also elucidate that the verse
containing lahv al-hadith was sent down in this
very connection. Qadi Abu Bakr Ibn alArabi has related in the Ahkam alQuran a
Hadith from Abdullah bin Mubarak and Imam Malik on the authority of Anas, saying,
that the Prophet (peace be upon him) said: “He who
hears the song of a singing girl in a musical concert, will have molten lead poured
into his ear on the Day of Judgment” (In this connection, one should also note that
the culture of music in those days flourished
almost entirely through the slave girls: Free women had not yet become “artists”.
That is why the Prophet (peace be upon him) spoke about trading in slave girls, and
described their wages and earnings as their
price, and used the word qaynah for the singing girl, which is specifically used
for a slave girl in Arabic).

////word qaynah for the singing girl, which is specifically used for a slave girl
in Arabic).

4. ibn kathir tafseer

﴿‫ِيل الل َّ ِه‬ ِ ‫عن َسب‬ َ ‫يث لِي ُ ِض َّل‬ِ ‫﴾و ِم َن الن ّ َِاس َمن ي َ ْشتَ ِرى ل َْه َو ال َْح ِد‬ َ
(And of mankind is he who purchases Lahu Al-Hadith to mislead (men) from the path
of Allah), he said, "This -- by Allah -- refers to singing.''
﴿‫ِيل الل َّ ِه ِب َغيْ ِر ِعل ٍْم‬
ِ ‫عن َسب‬ َ ‫يث لِي ُ ِض َّل‬ ِ ‫﴾و ِم َن الن ّ َِاس َمن ي َ ْشتَ ِرى ل َْه َو ال َْح ِد‬
َ
(And of mankind is he who purchases Lahw Al-Hadith to mislead (men) from the path
of Allah without knowledge, ) Qatadah said: "By Allah, he may not spend money on
it, but his purchasing it means he likes it, and the more
misguided he is, the more he likes it and the more he prefers falsehood to the
truth and harmful things over beneficial things.'' It was said that what is meant
by the words
﴿‫يث‬ ِ ‫﴾ي َ ْشتَ ِرى ل َْه َو ال َْح ِد‬
(purchases idle talks) is buying singing servant girls. Ibn Jarir said that it
means all speech that hinders people from seeing the signs of Allah and following
His path. His saying:
﴿‫ِيل الل َّ ِه‬ ِ ‫عن َسب‬ َ ‫﴾لِي ُ ِض َّل‬
(to mislead (men) from the path of Allah) means, he does this to oppose Islam and
its followers.
﴿ً ‫﴾ويَتّ َِخذ ََها ُه ُزوا‬َ
(and takes it by way of mockery.) Mujahid said, "This means mocking the path of
Allah and making fun of it.''

--- different source for ibn katheer

https://honeyfortheheart.wordpress.com/tafsir-ibn-kathir/surah-luqman-ayat-1-34-
end/
6. And of mankind is he who purchases Lahu Al-Hadith to mislead (men) from the path
of Allah without knowledge and takes it by way of mockery. For such there will be a
humiliating torment.
7. And when Our Ayat are recited to such a one, he turns away in pride, as if he
heard them not – as if there were deafness in his ear. So announce to him a painful
torment.

The Doomed are preoccupied with Idle Talk and They turn away from the Ayat of Allah
When Allah mentions the blessed – who are those who are guided by the Book of Allah
and benefit from hearing it, as He says: “Allah has sent down the Best Statement, a
Book,
its parts resembling each other (and) oft-repeated. The skins of those who fear
their Lord shiver from it. Then their skin and their heart soften to the
remembrance of Allah” (39:23).
He connect that with mention of the doomed, those who turn away from the Qur’an
and do not benefit from hearing the Words of Allah. Instead, they turn to listening
to flutes and singing accompanied by
musical instruments. As Ibn Masud commented about the Ayah: “And of mankind is he
who purchases Lahu Al-Hadith to mislead (men) from the path of Allah”, he said,
“This – by Allah – refers to singing.”
(At-Tabari 20:127) “And of mankind is he who purchases
Lahw Al-Hadith to mislead (men) from the path of Allah without knowledge,”
Qatadah said: “By Allah, he may not spend money on it, but his purchasing it means
he likes it, and the more misguided he is, the more he likes it and the more he
prefers falsehood to the truth and
harmful things over beneficial things.” (At-Tabari 20:127) It was said that what
is meant by the words “purchases idle talks” is buying singing servant girls. Ibn
Jarir said that it means all speech
that hinders people from seeing the signs of Allah and following His path. (At-
Tabari 20:130) His saying: “to mislead (men) from the path of Allah” means, he does
this to oppose Islam and its followers.
 “and takes it by way of mockery.” Mujahid said, “This means mocking the path of
Allah and making fun of it.” (At-Tabari 20:131) “For such there will be a
humiliating torment.” Just as they showed no respect
to the signs and path of Allah, so they will be shown no respect on the Day of
Resurrection, and they will be subjected to a painful, ongoing torment. Then Allah
says: “And when Our Ayat are recited to such a
one, he turns away in pride, as if he heard them not — as if there were deafness
in his ear.” means, when these Qur’anic verses are recited to one who is fond of
idleness and play, he turns away from them and
does not want to hear them. He turns a deaf ear to them as if he can hear
nothing, because it annoys him to hear them since he gains no benefit from them and
has no interest in them. “So announce to him a painful
torment.” i.e., on the Day of Resurrection, which will hurt him just as much as
listening to the Book of Allah and its verses hurt him.

https://en.wikipedia.org/wiki/Abdul-Rahman_al-Sa%27di author of:

https://tulayhah.wordpress.com/2023/01/12/the-advice-of-luqman-in-brief-tafsir-al-
sadi/
// doesnot explain theme that is being researched.

https://tulayhah.wordpress.com/2017/10/23/the-prohibition-of-music-in-the-quran-
tafsir-al-qurtubi/
mufassir imam Muhammad al-Qurtubi author.

The phrase:
ِ ‫ل َْه َو ال َْح ِد‬
‫يث‬
“idle talk”
means music. This is ----------according to the statements of ibn Mas’ood, ibn
‘Abbaas,------------ and others.
I [Imam al-Qurtubi] say: This is one of three ayaat in the Qur’an which the
scholars use as evidence for the position that music is something hated and
prohibited. The second ayah is Allah’s statement:

‫ون‬ ِ ‫َوَأنتُ ْم َس‬

َ ‫ام ُد‬
… while you are saamidoon [53:61]
// debatable since saamidoon means also being arogant and disdainful, proud and
similars
‫ون‬ ِ ‫س‬-
َ ‫ام ُد‬ َ steadfast google translate

‫ون‬ ِ
َ ‫صام ُد‬ -samidun- while persisting in heedlessness ---root word ‫صمد‬
ibn ‘Abbaas said: this is referring to music in the Humayri dialect of Yemen. They
might say “ismudi for us”, meaning “sing for us.”
Shu’bah and Sufyan relayed from al-Hakam and Hammaad who relayed that Ibrahim said:
‘Abdullah ibn Mas’ood said, “Music produces nifaaq (hypocrisy) in the heart.”
Mujaahid also said this same statement,
and then added, “the “idle talk” in that ayah is
referring to listening to music as well as other such forms of falsehood.
al-Hasan said, “‘idle talk‘ means stringed instruments and singing.”

al-Qaasim ibn Muhammad said, “Music is falsehood, and falsehood is in the Hell-
fire.” ibn al-Qaasim said: I asked Maalik about this statement and he said, “Allah
has said:
So what is after the truth except for falsehood? [10:32]
So is music the truth?” [end quote].
al-Bukhari entitled one of his chapter, “Every form of idle diversion is falsehood
if it distracts one from obedience to Allah — And whoever says to his friend,
‘come, let us gamble’ … — And Allah’s statement,
‘And among the people are those who purchase idle talk in order to mislead others
from the path of Allah without knowledge and who take it as a mockery. For these
ones, there is a humiliating punishment’.

And al-Bukhari’s statement, “if it distracts one from obedience to Allah” is

derived from Allah’s statement:

ِ َّ ‫ِيل الل‬
‫ـه‬ َ ‫ِليُ ِض َّل‬
ِ ‫عن َسب‬
… in order to mislead others from the path of Allah … [31:6]

Some have said: This ayah was revealed concerning al-Nadhr ibn al-Haarith because
he bought some non-Arabic books such as Rustum and Istindiyaar, and he used to
attend gatherings in Mecca. When the Quraish
would say, “Muhammad said such-and-such”, he would laugh and narrate some stories
of the Persian kings and say, “These words of mine are better than the words of
Muhammad!” This was transmitted by al-Farraa’,
al-Kalbi, and others.

Others have said: He bought some singing slave women, so he would not leave anyone
who wanted to enter Islam alone without sending one of his female singers to them,
telling her, “feed him, wine him, and sing
to him,” and he would say, “This is better than the prayer, fasting, and inevitable
fighting which Muhammad invites you to.”

‫دون‬ ِ
َ ‫سام‬ ‫َوَأنتُم‬ wa-ʾantum sāmidūna while you remain heedless?!

Sheikh Muhammad Bazmool says concerning ibn masoud pledge:

Some say: This explanation of ibn Mas’ood is simply his personal scholarly opinion,
and there is some differing as to the hadith of musical instruments.
I say: It must be noted that ibn Mas’ood’s explanation of this ayah does not
contain anything that is at odds with the ayah itself. Rather, his explanation
affirms the ayah‘s meaning, as he is saying
that one example of the “idle talk” mentioned in this ayah is music because it
leads to the
misguidance of people by way of lowly desires. So the preposition laam in the ayah
is not meant to imply causation but rather consequence, like the laam in Allah’s
statement:And the family of Fir’awn picked Moosaa out of the river,
so that he would come to be an enemy and source of grief for them. Indeed, Fir’awn,
Haman and their soldiers were sinners. [28:8]

Also, even if it were to be mere scholarly reasoning from ibn Mas’ood, tafsir from
a Companion is based on what that Companion learned from Allah’s Messenger about
the meaning of an ayah. That is why the Ahl al-Hadeeth consider a
Companion’s -------- explanation of the Qur’an to take the same ruling as a hadeeth
of the Prophet. // but who has more authority among companions? //

Firstly: the type of differing which actually merits consideration is only when
there is actual room for differing opinions, but in this case the dissenting
opinions about the authenticity of this hadeeth
is based on a mistake. Those who held the hadeeth of musical instruments to be
inauthentic based that stance on the fact that al-Bukhari said, “Hisham ibn ‘Ammaar
said …” and omitted his own connection to the
chain of narration for this hadeeth,
so they treated the hadeeth as if it were just a comment from al-Bukhari. Since he
did not mention its chain of narration, they took this to mean that he did not
consider the hadeeth to be authentic.

However, this conclusion is not correct. That is because Hisham ibn ‘Ammaar was a
teacher of al-Bukhari, so therefore this wording is not just a comment from al-
Bukhari. There is no break in the chain, for
al-Bukhari was not someone who reported hadeeth that he had not heard from a
narrator as if he had heard it directly. The only reason why al-Bukhari opted to
use this wording in this instance was due to some
differing as to the name of the Companion in this
hadeeth or perhaps because he had taken the hadeeth from his teacher in a session
where he had read the hadeeth from his teacher’s book to his teacher rather than
actually hearing it from his teacher’s own mouth.
Secondly, and this is at the very heart of the matter: this hadeeth is verified and
authentic through another route of transmission besides Hisham ibn ‘Ammaar which
was reported by Abu Dawud and others.

Thirdly: The mere presence of differing about an issue does not allow anyone to
simply choose whatever position they like. It is the duty of a scholar to research
the issue and use his scholarly reasoning,
and it is the duty of the lay person to go back and ask a scholar
who is well-grounded in his knowledge, taqwa and detachment from this worldly life
and ask him for a verdict. As for the student of knowledge, he should look at the
evidence which he knows and follow that.

As for just saying that this is an issue about which there is differing and so
therefore we can either take the normative position [of prohibition] or the lax
position [of allowance], then this is not acceptable,
especially since the differing in this instance does not deserve any real
consideration since it is based on a faulty foundation.

5. PICKTHALL translation https://www.alim.org/quran/translation/picktal/surah/31/

And of mankind is he who payeth for mere pastime of discourse, that he may mislead
from Allah’s way without knowledge, and maketh it the butt of mockery. For such
there is a shameful doom.

6. DR. GHALI translation

And of mankind are (they) who trade diverting discourse to lead into error away
from the way of Allah without knowledge, and to take it to themselves in mockery;
those will have a degrading torment.

7. ABDEL HALEEM translation

But there is the sort of person who pays for distracting tales, intending, without
any knowledge, to lead others from God’s way, and to hold it up to ridicule. There
will be humiliating torment for him!

https://www.alim.org/quran/translation/khattab/surah/31/
But there are some who employ theatrics,1 only to lead others away from Allah’s Way
—without any knowledge—and to make a mockery of it. They will suffer a humiliating
punishment.
Mustafa Khattab Translation Note Number : 1
Some pagan Arabs used to utilize singing, dancing, chanting, etc. to distract
people’s attention from listening to the recitation of the Quran.

8. https://www.alim.org/quran/translation/asad/surah/31/
But among men there is many a one that prefers a mere play with words [to divine
guidance],4 so as to lead [those] without knowledge astray from the path of God,
and
to turn it to ridicule: for such there is shameful suffering in store.

Asad Translation Note Number : 4

Lit., "among the people there is he who [or "such as"] takes playful [or "idle"]
talk in exchange", i.e., for divine guidance: apparently an allusion to a pseudo-
philosophical
play with words and metaphysical speculations without any real meaning behind them
(cf. note [38] on 23:67 ). Contrary to what some of the commentators assume,
the above statement does not refer to any one person (allegedly a contemporary of
the Prophet) but describes a type of mentality and has, therefore, a general
import.

9. https://www.alim.org/quran/translation/yusuf-ali/surah/31/
But there are among men those who purchase idle tales without knowledge (or
meaning) to mislead (men) from the Path of Allah and throw ridicule (on the Path):
for such there will be a humiliating Penalty. 3584
Yusuf Ali Translation Note Number : 3584
Note Number : 3584 Life is taken seriously by men who realize the issues that hang
upon it. But there are men of a frivolous turn of mind who prefer idle tales to
true Realities and they are justly rebuked here.
In the time of the holy Prophet there was a pagan Nadhr ibn al-Harith who preferred
Persian romances to the Message of Allah, and turned away ignorant men from the
preaching of Allah's Word.

10. https://www.alim.org/quran/translation/malik/surah/31/
Among the people there are some who purchase frivolous tales so that they may lead
people away from the Way of Allah, without any knowledge, and take the invitation
to the
Right Way as a mockery. For such people there will be a humiliating punishment.

transliteration 6 ajet lukman Wamina alnnasi man yashtaree lahwa alhadeethi

liyudilla AAan sabeeli Allahi bighayri AAilmin wayattakhithaha huzuwan olaika lahum
AAathabun muheenun

https://en.wikipedia.org/wiki/Al-Zamakhshari author
https://en.wikipedia.org/wiki/Al-Kashshaaf book
In the preface, it is pointed out that commenting on the Quran is a challenging and
difficult effort; and any mufassir willing to do so must have deep knowledge of
Arabic language, literature,
eloquence and culture, alongside critical thinking skills, a highly disciplined way
of studying and general academic skills.[4] Comments are a blend of logic and
narrative, including many hadith
(though the only source stated for these narratives is Sahih Muslim) and older
accounts of Arabic poems.[1] A very elegant analysis of words is done throughout
the commentary, while figurative expressions
are broken down, and appropriate qira'at is chosen where needed.
Abrogated verses are indicated along with their successors. Verses containing
Islamic jurisprudence are deduced according to the Hanafi school of law. Verses
that seem contrary are reconciled.

https://www.caribbeanmuslims.com/on-the-question-of-music
In his Ihya ulum al-din (p.1150, vol.6, published by the Organisation for the
Propagation of Islamic Culture 1356AH) al-Ghazzali included the 8th book dealing
with listening,
particularly musical instruments. He writes: If the instruments are devices used
by people to incite others to drink and engage in vice such as wind instruments
(mazamir) stringed instruments
(awtar) and drums[1] (tabl al-kuba) then they will not be
allowed. Apart from that, all other instruments such as the tambourine (duff) even
if it has jingles or bells (jalajil), drums[2] (tabl), and others, are permitted.

“And whatever the Messenger gives you, take it. And

whatever he forbids, abstain from it.”

////ibn abbas narrates a lot og hadith about molten lead with different stories.

Hafiz Ibn ‘Asakir (rahimahullah) has recorded a narration in his Tarikh Dimashq on
the authority of Sayyiduna Anas
(radiyallahu ‘anhu) that Nabi (sallalahu ‘alayhi wa sallam) said: ‘Whoever listens
to a singing woman will have molten lead poured into his ears on the day of
judgement’.
(Tarikh Dimashq, vol. 54 pg. 213)
The above narration has been deemed as baseless (batil) by Imam Ahmad ibn Hambal
(rahimahullah).

The chain for this supposedly goes through Imam Malik (rahimahullah). However Imam
Daraqutni (rahimahullah) and others have mentioned that this is not established to
be from the narrations of Imam Malik (rahimahullah) and has been made up.

It is therefore not suitable to be quoted.

(See Al ‘Ilalul Mutanahiyah, vol. 2 pg. 786 and Lisanul Mizan, vol. 7 pg. 453)

Ibn Hazam (of the literalist school and a respected Salafi scholar) writes in his
al-Muhalla (vol.9, p.60) that the Prophet said: All actions are judged according to
intentions and every person
will get what he has intended for. Thus, (Ibn Hazm argues) a person who listens to
music with the intention of disobeying God will be judged a sinner. This applies
to all other things apart from music.
However, if a person listens to music with the intention of
relaxing himself so that he can be strong and active enough to engage in the
obedience of God he will be judged as a good and obedient person and his action (of
listening to music) is valid. If a person
intents neither obedience nor disobedience he will be judged as a person who has
engaged in laghw (pointless action) which is excused and overlooked (by God). It
will be treated in the same way as a walk
in the park (tanazzuh).

Bukhari included a section in his Sahih (vol.9, p171 towards the end of the chapter
of seeking permission. Published by Amiriya Press, years 1305 on the margins of
Sahih Muslim) as a chapter under the title
every form of amusement is invalid (batil) if it keeps an individual away from the
obedience of God. In al-Rashad al-Sari he (Imam Bukhari) adds the following
statement after the title: even though it would
have been permissible under other circumstances just like a person who becomes so
pre-occupied with performing optional prayers, recitation of the Quran, zikr, or
studying the meaning of the Quran that he
deliberately misses the time of obligatory prayers.
 Imam al-Akbar (Shaykh al-Azhar Mahmud Shaltut) also added that he once read a
treatise titled Idah al-dalalat fi sama al-alat (an explanation of the evidence on
listening to musical instruments) by one of the
11th century great scholars known for his piety Shaykh Abdul Ghani al-Nabulusi al-
Hanafi who declared that the traditions (ahadith) used by those who consider music
to be haram, if we accept them to be authentic,
their meaning is always qualified (muqayyad) by the fact that they mention that
type of music which is accompanied by immoral acts, alcohol consumption,
fornication, and other vices. In fact, we do not know of
any hadith condemning music that has not mentioned these vices. Thus, according to
him, music is not haram per se but only when it is associated
or accompanied by vices or when it becomes a means towards immoral behaviour. If
it is free from such problems and vices, then it will be allowed to listen to it,
study it, and participate in musical events.

It has been reported from the Prophet and many of his companions (sahaba), their
successors (tabiun), the great leaders of the schools of law and jurisprudence that
they used to listen to and attend
musical events which were not accompanied by vices or prohibited acts. This is the
view held by many of the scholars of Islamic jurisprudence (fuqaha). Their fatwa
concluded that listening to musical
instruments cannot be considered haram simply because they have a melody and sound.
However, it only becomes haram for a person to listen to them when they become a
tool to incite people towards immoral and
prohibited behaviour or when they prevent a person from fulfilling his obligatory
religious duties. It becomes clear while reading the texts and book of the schools
of law, the texts dealing with verses of
legal injunctions (ahkam al-quran), and lexicography (lugha) that playing the
tambourine as well as other instruments is allowed by general agreement (ittifaq)
of the scholars particularly when encouraging the
army in a battle field, celebrating the wedding, welcoming a guest or a person
returning from a journey, and when motivating people engaged in difficult and
important manual labour. The only point of difference
among the doctors of law (fuqaha) whether music is haram
or allowed, as far as we can tell from their books, is when music is associated and
accompanied with haram and immoral behaviour such as drinking intoxicants, erotic
dances, fornication, and other vices.

------mahzeb stances ----

This appears to be the position of the Hanafi scholars (see the previously
mentioned Hanafi sources).
They hold the view that playing musical instruments will be allowed when it does
not lead to immoral behaviour (ghayr al-mustashni) and it will not affect a persons
testimony or his reliability in
a court of law. They defined immoral behaviour (al-mustashni) as those forms of
dancing that are categorised as major sins. (see above)

The Great Shafi Scholar Abul Mahasin Al Ruyani transmits from Qafaal that the
Maliki Madhab ruled that music, instruments, and singing were permissible, //
possible sufi corruption.
Abu Mansur Al Fawrani transmits this from the legendary Founder of the Maliki
Madhab Imam Malik as well.

The Great Shafi Scholar Abu Talib Al Makki in his book Qut Al Qulub says the Great
Muhaddith Manhal Ibn Amr would listen to musical instruments in his palace.

The scholar al-Mawardi (d. 1058 CE) says that Abu Hanifah, Imam Malik and al-
Shafi`i did not prohibit music.

The Maliki scholar Ibn Arabi (not Ibn Arabi the Sufi but the hadith scholar) also
expresses a similar view in his Ahkam al-quran (see the previously mentioned Maliki
sources) that it is just as
permissible to use a drum as it is
allowed to use a tambourine to celebrate weddings, similarly all other instruments
used to announce and celebrate weddings are allowed as long as the singers do not
use offensive lyrics.

The respected theologians Abu Hamid al-Ghazali, Ibn Daqeeq, Izz al-Din ibn Abd al-
Salam (famous Shafi`ite scholar, known as the Sultan of Scholars in his time, d.
1262 CE), Abdul Ghani al-Nablusi,
Ibn Qutaybah, al-Maqdisi, al-Dhahabi, Abu Talib al-Makki,
Ibn al-Arabi al-Maliki and Imam al-Shawkani consider music permissible.

It is clear after reading Ibn Qudama (the Hanbali scholar) in his al-Mughni when he
cites the two jurists al-Shafii and Ahman Ibn Hanbali that he does not disagree or
oppose the Hanafi and Maliki
position with regard to the conditions attached to the permissibility of listening
to Music (that it should not be accompanied by haram).

Whenever the jurists have ruled the use of some musical instruments to be allowed
while prohibiting others, it is because the prohibited instruments have always been
used to incite the listener to
engage in immoral behaviour. This does not mean that the instrument itself is
haram. We see this clearly in the way the
Hanafi, Shafii, and Hanbali jurists as well as the Maliki scholar Ibn Arabi have
explained their positions that musical instruments should not be accompanied by
immoral acts and vices.

Thus, after a detailed and thorough study of all the evidence for and against
music, the author of the book al-Sama (listening) Muhammad Ibn Tahir Ibn Ali Ibn
Ahmad Ibn Abi al-Hasan al-Shaybani
Abu al-Fadl al-Maqdisi well-known as Ibn al-Qaysarani a great expert in the field
of hadith declared that there is no difference at all between listening to one type
of instrument or another since there exist
no single textual evidence, whether authentic or inauthentic, for or against the
use of instruments. Early scholars such as Shaykh Abdul al-Ghani al-Nabulusi al-
Hanafi who has been mentioned previously ruled
that the use of such instruments was allowed since there was no evidence to prove
otherwise. He also argues that the traditions used by those who are opposed to the
use musical instruments, if we assume that
they are authentic, they have only condemned music when accompanied and associated
with intoxicants, fornication and other immoral behaviour. Almost all such
traditions mention these vices as the reason behind
the condemnation of music. This is also the view of Ibn Hazm who holds the view
that the verdict whether music is allowed or not rests on the intentions f the
people involved. Thus, if a person listens to music
with the intention to relax and motivate himself before engaging in the obedience
of God then he will be considered as a righteous person. However,
if he does not make any intention whether good or bad, he will not be taken to
account for his action and will be treated just like a person taking a walk in the
park or sitting outside his house for fresh air.

Similarly, the view held by al-Ghazzali (see previously cited sources) quoted by
al-Shawkani in the interpretation of the hadith every lahw (amusement) in which the
believer engages in is invalid does not
in any way prove or mean that lahw is prohibited (haram) even if we assume that the
chain of the hadith is authentic. The Quran states: And, for what your
tongues describe, do not utter the lie, (saying) This is lawful and this is
unlawful, in order to forge a lie against God; surely those who forge the lie
against God shall not prosper (al-Nahl: verse 116).

The argument that is often presented that listening to music, studying it, and
attending musical functions is haram based on the legal principles of sadd al-
dharia (lit. blocking the ways/ precaution) or that
of dar mafasid muqaddam ala jalb al-masalih (prevention of corruption is given
preference over the acquisition of benefit) is neither acceptable nor valid because
although music is sometimes associated with
corruption, this is not usually the case. Therefore, in this case it will be
equated to (the early Arab habit of) sitting on the sides of the streets (or street
corners). In a tradition recorded by Muslim in
his Sahih on the authority of Abu Said al-Khudri, the Prophet said: Beware of
sitting by roadsides! The companions then responded saying, O Prophet of God! We do
not do any harm apart from just talking important
matters. The Prophet then said, if at all you must sit by the roadside then make
sure that you give the street its right. They asked him, what is the right of the
street/road O Messenger of God? Lowering your
gaze, removing harmful objects from the street, returning salam (greetings) to
those who pass by, and enjoining good while prohibiting from evil (see Sharh al-
sunna of al-Baghawi, 12/3338). From this tradition
we can deduce that sometimes lawful acts can become prohibited when they are
accompanied or associated with immoral
and haram behaviour. In such cases the prohibition (hurma) will be contingent upon
the existence of such immoral and haram behaviour. In other words, it will not be a
purely independent and original ruling.

We take this position because only God and then his Messenger (saws) have the
responsibility to declare things halal (permissible) and haram (prohibited) (see
Ilam al-muwaqiin of Ibn al-Qayyim, vol. 1, p. 32).
God also states, Say: Who has prohibited the embellishment of God which He has
brought forth for His servants and the good provisions? Say: These are for the
believers in the life of this world, purely (theirs)
on the resurrection day; thus do we make the communications clear for a people who
know. Say: My Lord has only prohibited indecencies, those of
them that are apparent as well as those that are concealed, and sin and rebellion
without justice, and that you associate with God that for which He has not sent
down any authority, and that you say against God
what you do not know (al-Araf: verses 32-33). Ibn Arabi states (see his Ahkam al-
Quran, vol.2, p.782) that the words embellishment of God (zinat allah) in the above
verse refer to the beauties of worldly life
such as beautiful clothing and its other pleasures because God says, And he makes
lawful to them the good things and makes unlawful to them impure things (al-Araf:
verse 157).

Al-Shawkani wrote (see Nayl al-awtar, vol.8, p.105) that the term good things
(tayyibat) in the verse includes all types and forms of good things. The term
tayyib (good thing) is usually used to refer to sources
of pleasure. This is the meaning that immediately comes to mind when the term is
used unless if there is textual context to suggest that this is not the intended
meaning. Moreover, this term also denotes
generality (umum) and that means it includes all meanings of good. Even if we
were to apply it only to some and not all of its included meanings, that meanings
that immediately comes to mind when the term
is used would be the most suitable. Al-Izz Ibn Abd al-Salam also stated that the
meaning of al-tayyibat (good things) in this verse are sources of pleasure.
After bringing forth all the Hadith regarding music Shawkani says:

Those who say it is permissible include Zahiri, Maliki, Hanbali, and Shafi scholars
and they criticize every single one of these Hadith as Daeef.

The Great Muhaddith Abul Fadl Ibn Tahir comments that not even a single LETTER from
these Hadith are Sahih.

Ibn Tahir also says in his book on the permissibility of music that there is no
dispute between the people of Madinah that musical instruments were permissible and
that the Zahiri Scholars unanimously held this view as well.

Ibn Arabi the Great Maliki Qadi and Scholar in his Kitab Al Ahkam says there is not
even a single Sahih Hadith that prohibits music.

The Great Scholar Ibn Hazm says any Hadith prohibiting music cannot be traced back
to the Prophet PBUH, they can only be traced back to other than the Prophet PBUH.

The Great Maliki Scholar Al Fakihani says I do not know of any evidence from the
Quran or Sahih Hadith that show that music is haram.

Ibn Arabi the Great Maliki Qadi and Scholar in his Kitab Al Ahkam says there is not
even a single Sahih Hadith that prohibits music.

The Great Scholar Ibn Hazm says any Hadith prohibiting music cannot be traced back
to the Prophet PBUH, they can only be traced back to other than the Prophet PBUH.

The Great Maliki Scholar Al Fakihani says I do not know of any evidence from the
Quran or Sahih Hadith that show that music is haram.

The Great Scholar Imam Al Haramayn reports that the Great Sahabi Abdullah Ibn
Zubayr owned many singing and dancing girls who would sing and dance for him.

The Great Historian Abul Faraj Al Isfahani transmits from the Great Sahabi and Poet
of the Prophet PBUH, Hasan Ibn Thabit that he would listen to music.
The Great Muhaddith Imam Abu Bakr Al Adfawi transmits from the legendary Fifth
Khalifa Rashidun Umar Ibn Abdul Aziz that he would listen to music before he became
a Khalifa.

Al Adfawi also said there is no dispute between the people of Madinah that the Qadi
of Madinah Ibrahim Ibn Saad would listen to music and said it is permissible.

‫ استماع المالهي معصية والجلوس عليها فسق والتلذذ بها كفر‬astimae almalahi maesiat waljulus ealayha
fasq waltaladhadh biha kafr

Allamah ‘Iraqi (rahimahullah) has referenced this Hadith to Abush Shaykh on the
authority of Makhul (rahimahullah) -mursalan-. He has not commented on the
authenticity.

(Al Mughni ‘An Hamlil Asfar, Hadith: 2178. Also see: Ithafus Sadah Al Muttaqin,
vol. 6 pg. 472)
The narration has also been referenced to Abu Ya’qub Muhammad ibn Ishaq An
Naysaburi on the authority of Abu Hurayrah (radiyallahu ‘anhu).
(Naylul Awtar, vol. 5 pg. 290)
 The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “Keep away from music,
because it incites the feelings of lust, destroys shame, and it intoxicates like
wine.” [Shu’abul Iman]
"i have not come across this narration in Shu’abul Iman or any other Hadith source
as a Hadith of Rasulullah (sallallahu ‘alayhi wa sallam). Imams Ibn Abid Dunya and
Bayhaqi (rahimahumallah)
have recorded this as the statement of Yazid Ibn Walid An Naqis [Demise: 126 A.H]."

‫ الدف حرام والمعازف حرام والكوبة حرام والمزمار حرام‬:‫عن ابن عباس قال‬ ean aibn eabaas qala: aldufu
haram walmaeazif haram walkubat haram walmuzmar haram

"On the authority of Ibn Abbas, he said: The tambourine is forbidden, the musicians
are forbidden, the cup is forbidden, and the flute is forbidden"
Imam Bayhaqi (rahimahullah) has recorded this narration.

(As Sunanul Kubra, vol. 10 pg. 222. Also see: Al Matalibul ‘Aliyah, Hadith: 2193)
‘Allamah Dhahabi (rahimahullah) has declared a narrator unknown (majhul). This
narration will therefore be deemed weak.
(Al Muhaddhab of ‘Allamah Dhahabi, Hadith: 16210)

It has been reported that Imaam Ahmad ibn Hanbal may Allaah have mercy upon
him was asked about the Hadeeth narrated by Ibn Al-Mubaarak on the authority of
Maalik ibn Anas from Ibn Al-Munkadir from Anas
that the Prophet, sallallaahu ‘alayhi wa sallam, said: "Whoever listens to a
songstress, molten lead will be poured into his ears on the Day of Judgment."
The questioner remarked that this Hadeeth was narrated by a man from Halab (Aleppo)
who was highly praised. Imaam Ahmad replied: "This is Baatil (false)." [Al-Jaami‘
fi Al-‘Ilal wa Ma‘rifat Ar-Rijaal]

/// hadith about looks and woman not music

Al-Haythami may Allaah have mercy upon him cited it as part of a lengthy
narration in his book Bughyat Al-Baahith under the heading "A speech falsely
attributed to the Messenger of Allaah,
sallallaahu ‘alayhi wa sallam, by Daawood ibn Al-Muhabbar." Part of the narration
reads:
"Whoever takes an unlawful look at a women, his eyes will be filled with fire, and
Allaah will command him into Hellfire." Al-Haythami commented on that narration
saying: "This is a fabricated Hadeeth."

!-important//
Denying and rejecting the confirmed Ahadeeth due to misinterpretation or due to
believing that they are not confirmed from the Prophet sallallaahu `alayhi wa
sallam ( may Allaah exalt his mention ) is not Kufr (disbelief), and this is what
is apparent from the state of those who say: “If the Prophet Muhammad had said it
in front of him, I would have accepted it.”

Rather, the one who becomes a disbeliever is the one who rejects the Ahadeeth while
acknowledging that they are confirmed on the authority of the Prophet sallallaahu
`alayhi wa sallam ( may Allaah exalt his mention ).

Imam Is-haq ibn Rahawayh said: “Whoever a narration of the Prophet sallallaahu
`alayhi wa sallam ( may Allaah exalt his mention ) has reached him while he
acknowledges its authenticity, then rejects it without misinterpretation, then he
is a disbeliever. This was quoted by Ibn Hazm in the book entitled al-Ihkaam fi
Usool al-Ahkaam.

This is all in regard to the confirmed Ahadeeth, as for the Ahadeeth that are not
confirmed – such as the weak or fabricated ones – then there is no problem that
rejecting them is not Kufr.
/////importnant

All praise is due to Allah. May Allah's peace and blessings be upon our prophet
Muhammad, his family, and all his companions.
Wa alaykum salaam wa rahmatullahi wa barakatuhu
To proceed:
There is no difference among the scholars that censured singing which entices to
corruption, disobedience, and encourages immorality and transgression whether that
is in the lyrics or how the songs are
sung is prohibited. Al-Qurtubi transmitted a consensus of opinion on this issue in
his Tafseer. He said, "This type of singing if it includes poetry which rhapsodizes
about women, and mention their good
features, alcohol, and prohibited things, then there is a consensus that it is
prohibited because it is amusement, and censured singing according to the consensus
of the scholars, and it is immaterial
whether this singing is accompanied by musical instruments or not."
Likewise there is no difference among the scholars about the permissibility of
singing which is not accompanied by musical instruments. This was done by the
Sahaba (may Allah be please be with them). In
Sharh Muslim (6/183), an-Nawawi (may Allah be pleased with him) said, "Arabs call
reciting poetry singing. It is not part of the singing which the scholars have
differed upon. Rather, it is permissible."
Ash-Shawkani quoted the consensus of the scholars from al-Ghazali and ibn Taahir.
As for singing with musical instruments, but not involving bad and immoral lyrics;
a number of scholars have stated that there is a consensus of opinion on the
prohibition of musical instruments.
These scholars include at-Tabari, and ibn Rajab. However, the preponderant opinion
is that there is no consensus on this issue, because some scholars differed with
this opinion. In Fath al-Baari,
Ibn Hajar discussed musical instruments and he said, "Some scholars mentioned that
there is a consensus on the prohibition of musical instruments. Other scholars
mentioned the opposite." However,
what is undoubted is that the majority of the scholars from the past and present
times are of the view that musical instruments are prohibited. In Majmoo' al-
Fataawa (11/576), Shaykh al-Islaam i
bn Taymiyyah said, "The view of the four Imams is that musical instruments are all
prohibited." He also stated, "No one from the followers of the four scholars said
that there is a difference of opinion on
musical instruments." Moreover, he said, "The majority of the Muslims are of the
view that musical instruments are prohibited, and some of them permitted them."
Those who were of the view that musical instruments are prohibited used as evidence
for their opinion some texts from the Qur'an, the Sunnah and narrations from the
Sahaba. The most prominent of those
narrations is what was transmitted by al-Bukhari in his Saheeh from the hadeeth Abu
Malik al-Ash'ari who narrated that the Prophet (peace be upon him) said, " From
among my followers there will be some
people who will consider illegal sexual intercourse, the wearing of silk, the
drinking of alcoholic drinks and the use of musical instruments, as lawful." The
angle of evidence from the hadeeth is the
statement of the Prophet "they will consider as lawful." This indicates that the
things which were mentioned in the hadeeth are impermissible. What is meant by
regarding these things as permissible is
using them without restrictions as if they were permissible.
Those who permitted the use of musical instruments doubted the authenticity of the
hadeeth, and had reservations about its angle of evidence. Ibn al-Arabi al-Maliki
(may Allah have mercy on him) went to
the extent of commenting on the hadeeths which were used as evidence by those who
prohibit the use of musical instruments by saying, "None of those hadeeths are
authentic at all."
In Fath al-Baari (10/52), Ibn Hajar explained that the hadeeth of al-Bukhari
mentioned above is authentic, and he responded to those who considered it to be
weak.
In any case, the preponderant opinion is that musical instruments are prohibited.
However, there is an exception for musical instruments which were permitted by the
Sharee'ah like the use of the duff
((a tambourine-like instrument without bells) at festivals, weddings, and so on.
And Allah the Exalted knows best.

Shaykh Khalid al-Mosleh

"We have not neglected anything in the Book" 6:38

Upon first call to prayer companions suggested drum horn or a bell, Prophet did not
chastise them.

---pro stances

https://en.wikipedia.org/wiki/Abd_Allah_ibn_al-Zubayr son of
https://en.wikipedia.org/wiki/Zubayr_ibn_al-Awwam ,sahaba
Abd Allah ibn al-Zubayr, kept a
lute used by his slave-girls, in the Khilafa of
Sayyidina `Umar, radyAllahu `anh.

https://en.wikipedia.org/wiki/Hassan_ibn_Thabit Sahaba
Another learned slave-girl played the lute and chanted
Hassan ibn Thabit's own poetry back to him in public
before the Muhajirun and Ansar at a banquet given on
the occasion of the circumcision of Zayd ibn Thabit's
sons and did so until Hassan's eyes brimmed with tears.
At that time he had lost his sight completely.

Mu`awiya radyAllahu `anh also heard the lute played

https://en.wikipedia.org/wiki/Mu%27awiya_I sahaba.
before him on several occasions

As for the great Tabi`in who relished artful singing

they include Ibn al-Musayyab, `Ata' ibn Abi Rabah,
`Umar ibn `Abd al-`Aziz, al-Sha`bi, Ibn Jurayj, and
Abu Ishaq al-Zuhri. The latter lived almost 90 years
and made it a point, when invited by Harun al-Rashid
to narrate before a gathering of Ahl al-Hadith some
of the 17,000 hadiths he had memorized in the rulings
(Ahkam) alone, to ask for a lute and sing first, so as
to shake them up with his fatwa that it was permissible!

Al-Dhahabi says in several places of the Siyar (e.g.

chapters on the Qadi of Madina Abu Ishaq al-Zuhri and
that on its Faqih Yusuf ibn Ya`qub ibn al-Majishun)
that the Madhhab of the people of Madina was permission
of musical instruments (including flutes and lutes)
while al-Shawkani in Nayl al-Awtar cites al-Qaffal as
attributing this permissibility to the Madhhab of Malik.
Maliki Andalusia was a musical world without doubt.

https://en.wikipedia.org/wiki/Al-Bara%27_ibn_Malik
It was narrated that Birr ibn Malik (may Allah be pleased with him) as spoken by
the Hafiz Abu Na`im, that he used to listen to music.

https://en.wikipedia.org/wiki/Ja%27far_ibn_Abi_Talib
It was narrated of `Abdullah ibn Ja`far ibn Abi Talib (may Allah be pleased with
him)that he listened to popular beneficial singing.
His position was narrated by everysingle one who prohibited the question of the
jurists, and the memorizers, and thehistorians. And Ibn `Abd al-Barr
said in al-Isti`ab that he used to watch the singers. And the Ustadh Abu Mansur
al-Baghdadi said in his writing on music: “`Abdullahibn Ja`far used to… listen to
music.” The Commander
of the Faithful (the Caliph) when he entered on Ibn Abi Talib used to look at him.
Ibn Qutayba said in his bookal-Rakhsat: Mu`awiyah (may Allah be pleased with him)
entered upon ibn Ja`far as
hehad promised, and he had seen with him an instrument with a rock. He
(Mu`awiyah)said “what is this O Ibn Ja`far?” and he (Ibn Ja`far) replied “this is a
musical instrument which I compose poetry…”
and so he played the instrument and startedto sing poetry:Do you not have
thankfulnesss for the one who made you And then created your mind for wisdom? And
renewed from you what has become your character.
Throughout time – for He who the future and past are in his hands!
And it was said: So Mu`awiyah started moving his leg, and `Abdullah told him
“didyou not move your leg?” And so he said “from the generosity of the musician.”
Al-Mawardi also spoke of this in his al-Hawa:
Indeed Mu`awiyah and `Umar ibn Aws(may Allah be pleased with them) were present
with `Abdullah ibn Ja`far (may Allahbe pleased with him) when he increased in the
listening of singing… for indeed whenthey
entered upon him the instrument went silent.
And thus Mu`awiyah (may Allahbe pleased with him) said to him “return to what you
were just upon!” and so hereturned, and sung and played the instrument and
Mu`awiyah moved his leg…

It was narrated by al-Zubayr ibn Makar with his chain: that `Abdullah ibn Ja`far
(may Allah be pleased with him) would go to his house happily to listen (to music)
andthose who heard it swore that there was not
the singing of anyone except that it wasin his house!

Hassan ibn Thabbit (may Allah be pleased with him) saw Abu Faraj al-Asfahani
withhis chain to Mahraz ibn Ja`far… was narrated to have played musical instruments

It has been recorded of them Sa`eed ibn al-Musayb, and his father would hit
theinstruments with their wara` (scrupruolusness in fear of Allah) and they are the
bestof Tabi`een after Uways with those who
witnessed the presence
of Uways. He wasone of the 7 Jurists (of Madina) and he used to listen to songs.

It was narrated by Hafiz Abu `Umaru ibn `Abd al-Barr with his chain that Sa`eed
ibnMusayb came by one of the azzakat of Makkah and so he listened to al-Khidr
singingin the house of the Qadi ibn Wa’il and he was
to say the poetry… and so Sa`eed hithis foot!
And `Abdullah ibn Muhammad ibn `Abd al-Rahman ibn Abi Bakr al-Siddiq (may Allah be
pleased with him) as narrated by Qadi Abu Mansur: Ibn Abi `Ateeq was aFaqih and
would know of songs and he used to
listen to very much and this is wellknown and the
people of narrations do not differ upon this with a good chain. Andhe used to be
very happy. He would engage in jurispudence and abstinence and worship. And the two
Shaykhs narrated from him in their
two Sahihs

------scholars who permitted music

https://en.wikipedia.org/wiki/Ibn_Qutaybah
Ibn Qutayba said: it was said of Ibn Jareej that he used to go to the jami`at, and
hecame upon a singer so he knocked on his door, and so he sat with him upon the
road and said
“I was here and I heard sounds singing, and so my tears came down untilthey reached
my beard” and then he said “Indeed from songs for whoeverremembers Paradise.”

Sahib al-Tazkarat al-Hamduni said that Dawud al-Makki said: I was in the study
circle of Ibn Jareej and he had a group with him including `Abdullah ibn Mubarakand
a group of Iraqis and when a singer
came by them they would say to him: “I love that you would sing” so they would say
“I am in a hurry!” So they sung upon them and so they said to him “It is better
three times.” And they said “do you find
these immoral?” And
they replied “Indeed we find them immoral in Iraq” And they said to him “What do
you say of Rajz” And they said “there is no harm of it with us” And he said “and
what is the difference between it and singing?”

On Ibrahim ibn Sa`eed ibn Sa`d ibn Ibraheem ibn `Abd al-Rahman ibn `Awf al-Zahriand
he was one of the Shafi`i scholars and he used to be an Imam in Fiqh(jurisprudence)
and in narrations,
and his opinion about singing and music is famous,the writers do not have any
difference about it. And the the jurists wrote about himin their books. And Qadi
Abu Mansur said: Ibrahim ibn Sa`ed was an
Imam in Fiqhand narrations, and he used to not listen to a hadith until he would
listen to songs which were nasheeds and simple. And it was narrated upon al-Khateeb
al-Hafiz Ahmad Abu Bakr al-Baghdadi
his History of Baghdad with his chain with `Abdullahibn Sa`ed ibn Kathir on `Afr
that he said: “Ibrahim ibn Sa`d al-Zahri al-`Iraqi died inthe year184 or 187 and
al-Rasheed honored
him and it was apparent in him. And he was asked about songs, and he gave fatwa
that it is allowed… and (it was asked whichtype of guitar) and he replied “the
guitar (`oud) which is a musical instrument!” and
so al-Rasheed smiled…

And al-Mansur and al-Khateeb narrated upon him that he used to memorize
70,000hadith in his al-Ahkam only without including other than it. And al-Bukhari
said “Heis indeed memorized them upon Ibn Ishaq solely
without other than him. And theyagreed upon his trustworthiness and uprightness…

https://en.wikipedia.org/wiki/Ibn_Faris
 And Ibn al-Faris narrated upon the Malikis: It is permissible for men to listen
tomusical instruments

https://en.wikipedia.org/wiki/Sufyan_ibn_%CA%BDUyaynah
And Sufyan ibn `Ayani it was narrated upon him that he was a Faqih and a scholar
byHafiz al-Zubayr ibn Bakir in al-Mafqeet, and it was narrated upon him: … and he
said about songs it was asked:
“What is your opinion of them?” And he said a line ofpoetry and then said “they
are Sunnah” He was asked why and he said a poem.

https://en.wikipedia.org/wiki/Al-Fakihi

so al-Rasheed smiled… And al-Mansur and al-Khateeb narrated upon him that he used
to memorize 70,000hadith in his al-Ahkam only without including other than it. And
al-Bukhari
said “He is indeed memorized them upon Ibn Ishaq solely without other than him. And
theyagreed upon his trustworthiness and uprightness…
And Ibn al-Faris narrated upon the Malikis:
It is permissible for men to listen to musical instruments. And Sufyan ibn `Ayani
it was narrated upon him that he was a Faqih and a scholar byHafiz al-Zubayr ibn
Bakir in al-Mafqeet, and it was narrated upon him: … and he saidabout songs it was
asked: “What is your opinion of them?” And he said a line ofpoetry and then said
“they are Sunnah” He was asked why and he said a poem. And of Ibn Majhad that Abu
Talib al-Makki said in his book Quwwat al-Qulub: “IbnMajjad would not like an
invitation except if it had in it music!” Abu Talib al-Makki said in Quwwat al-
Qulub: (Some) Sahaba and Tabi`een listenedto music and this dispensation was taken
by the people of Hijaz.It was narrated by Imam and scholar Muhammad ibn Ihsaq al-
Fakahi in his Historyof Makkah in his chain on Musa ibn Magheerat al-Jamhi that he
said… that people were playing the `Oud (guitar) and singing and when he saw it he
grabbed it
and `Atasaid “I will not sit! I will not sit! Until you play the guitar upon what
you were on. And so he played the guitar and (`Ata) sat down and this is what was
written byImam al-Hadidi in his writing on music

https://en.wikipedia.org/wiki/Abd_al-Ghani_al-Maqdisi
“Indeed many hated music and they said it was immoral in it’s roots and branches
and in reality and in the Divine Law and this is an
error of them. Indeed this makes sinners many of the Awliya’ of Allah corrupt as
well as a section of the scholars!

https://en.wikipedia.org/wiki/Ubayd_Allah_Abu_Marwan
Abu Marwan al-Qadi had instruments that he would listen to poetry with the Sufis
and `Ata had hisinstrument and his brothers used to listen to it.
And Abu Hasan al-`Aqlani used tolisten to it and it used to rid his mind of sadness
with music and he wrote a book in which he refuted those who prohibited it

https://en.wikipedia.org/wiki/Abu_al-Muhajir_Dinar
It was said of Abu Mashad al-Dinari [may Allah be pleased with him] that he said:
Isaw Rasul Allah in a dream and so I said “O Beloved O Messenger ofGod do you find
immoral form this
music anything?” And so he said “I do not findimmoral from them anything. Nay
indeed tell them to read before
(using them) al-Qur’an and to read after it al-Qur’an.” I said to him “O Messenger
of God indeedthey hurt me!” And so he said upon him be blessings and peace “Put up
with them O Abu `Ali”
---///
all of those who narrated on music from the Sahaba, the Tabi`een, and the learned
scholars concerns their motive and intention in such their goodness in a
correctintention. Whoever prohibited music
of the old first generations and the later generations was due to the presence of
deviance in the gatherings. There is no difference in the religion of Allah Most
High on this
question from the scholars of this Islamic nation and thus the jurists gave their
refutation to correct the ruling as well as the good Spirituals who know reality
gave their refutation to correct this ruling.

The Maliki jurist

Qadi Abu Bakr ibn `Arabi
who even said every single hadithprohibiting music directly was not authentic.

https://en.wikipedia.org/wiki/Al-Dhahabi
in his work al-Siyar narrated the opinion of the people of Madina was the allowance
of musical instruments

Music is unlawful in five cases:(1) To hear music from a woman whose look excites
sexual passion. Beardless boysmay also be included in this category if sexual
passion is aroused at their sight.
Thisillegality is not for songs but for women and beardless boys.(2) Instruments
of songs of drunkards are unlawful as they remind of unlawful thingand incite
unlawful action of wine-drinking and intoxicants.
These are Majamir, Autarand Kubah but not Daf, flute and other musical
instruments.(3) Obscene talks in music are unlawful . If there is any obscene talks
in poetry,useless talks and accusations against God,
His Prophet and companions, they areunlawful. If there are descriptions of a
particular
woman and not of women ingeneral, and narrations of the beauties of a particular
woman before the people, theyare unlawful.(4) If any evil or immoral desire arises
in mind or by hearing songs, it will beunlawful
If habits is formed for hearing music, it is unlawful. Excess of any thing is bad.
Iftoo much food is taken it is bad for health.
“The sound of an animal with life is not separate from the sound of a
lifelessinstrument. So to hear the sound of a man in whatever form it comes out of
histhroat is not unlawful except to hear the sounds of
such instruments which DivineLaw expressly prohibited-Kuba, Majamir and Autar and
these (instruments) are notmade unlawful because they emit sweet sounds. If it
would have been made unlawfulfor this reason, all
things which man enjoys would have been unlawful . The reasonof being unlawful is
that they were connected with wine which was made unlawful. These instruments
helped the drinking of wine, as to live witlr an
unknown woman ina room is unlawful as it helps cohabitation. These instruments
also reminded them with wine- drinking. The flute of shepherds, pilgrims drummers
which emit sweetsounds are not
unlawful as they are not connected with the drunkards. God says :Say, who has
prohibited God's beautiful things which He created for His servants andgood
provisions? So these sounds with rythm are not unlawful.”
Ibn An-Nahwi -- nawawi
narrates in his “
Al-`Umdah
”: “Ibn Tahir said, ‘The people ofMadinah showed consensus over this (issue). Also,
all the Zahiriyyah maintained thesame.'”

Al-Mawardi
attributes the permissibility of playing the lute to some of the Shafi`ifollowers
and students. This has been narrated also by Abu Al-Fadl Ibn Tahir after Abu Ishaq
Ash-Shirazi;
and it is narrated by Al-Isnawi after Ar-Ruwaiyani and Al-Mawardi. Again, this is
narrated by Al-Adfuwi after Sheikh `Izz Ad-Deen Ibn `Abd As-Salam. It is also
narrated after Abu Bakr Ibn Al-`Arabi.

Imam Malik
even has a narration himself which says he listened to a mizmar(musical
instrument) with Harun al-Rashid in a wedding feast (which the majority said was
the daff but others said was a musical instrument

----technological additions to music by early islamic period.

https://en.wikipedia.org/wiki/Safi_al-Din_al-Urmawi composer,instrument
improvement, musical theory
https://en.wikipedia.org/wiki/Arab_tone_system
https://en.wikipedia.org/wiki/Kitab_al-Musiqa_al-Kabir treatise on music
https://en.wikipedia.org/wiki/Kitab_al-Aghani collection of poems and songs
https://en.wikipedia.org/wiki/Abu_al-Faraj_al-Isfahani theory, poetry book above
https://en.wikipedia.org/wiki/Al-Farabi theorist
https://en.wikipedia.org/wiki/Al-Kindi music theory

--------------------hadith about music 14 from sunnah.com

//maezif forgot to extract
//‫معزف‬
//
‫ =معزف‬tune
‫ =معازف‬tunes
//

‫ع ْن‬
َ ،ِ‫ع ِن ال َْعالَء‬َ - ‫ون ابْ َن َج ْعفَ ٍر‬
َ ُ ‫ ي َ ْعن‬- ،‫يل‬ ِ ‫ج ٍر قَال ُوا َح ّ َدثَنَا ِإ ْس َم‬
ُ ‫اع‬ ْ ‫ ُح‬،‫ َوابْ ُن‬،‫ َو ُقتَيْبَ ُة‬،‫وب‬ ‫َأ‬
َ ُّ ‫حيَى بْ ُن ي‬ْ َ‫َو َح ّ َدثَنَا ي‬
. " ‫ان‬ ِ ‫الشي ْ َط‬
َّ ‫ير‬ ِ
‫ام‬ ‫ز‬
َ ‫م‬ ‫س‬ ‫ر‬ ‫ْج‬
َ ‫ل‬‫ا‬ " ‫َال‬َ ‫ق‬ ‫وسلم‬ ‫عليه‬ ‫الله‬ ‫صلى‬ ‫ه‬ِ َ ّ ‫ل‬ ‫ال‬ ‫ول‬
َ ‫س‬ ‫ر‬ ‫ن‬َ ّ ‫َأ‬ ، ‫ة‬
َ ‫ر‬ ْ ‫ي‬ ‫ر‬ ‫ه‬
ُ ‫ِي‬
‫ب‬ ‫َأ‬ ‫ن‬
ْ ‫ع‬
َ ، ِ
‫ِيه‬ ‫َأب‬-“The bell is Satan's
ُ َ ُ َ ُ َ َ َ
flute.”
1.https://sunnah.com/muslim:2114 almazamir / mazamir word for musical
instrument /flute

. " ‫ان‬
ِ ‫الشيْ َط‬ ُ ‫َال ِفي ال َْج َر ِس " ِم ْز َم‬
َّ ‫ار‬ َ ّ ‫ َأ ّ َن النَّب‬،‫ع ْن َأبِي ُه َري ْ َر َة‬
َ ‫ِي صلى الله عليه وسلم ق‬ ِ ‫ع ْن َأب‬
َ ،‫ِيه‬ َ
2. https://sunnah.com/abudawud:2556 mizmar --word for instrument.

‫ َأ َّن‬،‫ان بْ ِن ُح َصيْ ٍن‬ َ ‫ع ْن ِع ْم َر‬ َ ،‫اف‬ ٍ ‫ع ْن ِهال َِل بْ ِن ي َِس‬ َ ،‫ع َم ِش‬ ْ ‫ع ِن اَأل‬ َ ،‫وس‬ َ ‫عبْ ُد الل ّ َ ِه بْ ُن‬
ِ ‫عبْ ِد الْقُ ُّد‬ َ ‫ َح ّ َدثَنَا‬،‫وب الْك ُو ِف ُّي‬
َ ُ‫اد بْ ُن ي َ ْعق‬
ُ َ ّ‫عب‬
َ ‫َح ّ َدثَنَا‬
‫َال " ِإ ذَا‬ َ ‫ول الل ّ َ ِه َو َمتَى ذَا َك ق‬ َ ‫ين يَا َر ُس‬ َ ‫ال َر ُج ٌل ِم َن ال ُْم ْسلِ ِم‬ َ َ‫ َفق‬. " ‫َال " ِفي َه ِذ ِه اُأل ّ َم ِة َخ ْس ٌف َو َم ْس ٌخ َو َقذ ٌْف‬ َ ‫ول الل ّ َ ِه ﷺ ق‬ َ ‫َر ُس‬
‫ور‬
ُ ُ‫م‬ ‫ْخ‬
ُ ‫ل‬‫ا‬ ‫ت‬ ِ َ ‫ب‬‫ر‬ِ ‫ش‬
ُ ‫و‬
َ ‫ف‬ُ ‫از‬
ِ ‫ع‬َ ‫ْم‬
َ ‫ل‬‫ا‬ ‫و‬
َ ‫ات‬ُ َ ‫ن‬ ْ ‫ي‬ ‫ق‬
َ ْ ‫ل‬ ‫ا‬ ِ
‫ت‬ ‫ر‬
َ ‫ه‬
َ ‫ظ‬َ " .
3. https://sunnah.com/tirmidhi:2212 walmaezif / word for musical instuments,
daif hadith
 ‫عبْ ِد‬
‫ع ْن َ‬ ‫ع ْن َمالِ ِك بْ ِن َأبِي َم ْريَ َم‪َ ،‬‬ ‫ث‪َ ،‬‬‫ع ْن َحا ِت ِم بْ ِن ُح َري ْ ٍ‬ ‫ع ْن ُم َعا ِويَ َة بْ ِن َصالِ ٍح‪َ ،‬‬ ‫يسى‪َ ،‬‬ ‫الل ّ َ ِه بْ ُن َس ِعيدٍ‪َ ،‬ح ّ َدثَنَا َم ْع ُن بْ ُن ِع َ‬ ‫عبْ ُد‬
‫َح َّدثَنَا َ‬
‫اس ِم ْن ُأ َّم ِتي‬ ‫ن‬ ‫ن‬‫َ‬
‫َْ ََ ّ َ ٌ‬ ‫ب‬ ‫ر‬ ‫ش‬ ‫َي‬ ‫ل‬ ‫"‬ ‫ـ‬ ‫وسلم‬ ‫عليه‬ ‫الله‬ ‫صلى‬ ‫ـ‬ ‫ِ‬
‫ه‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ُ‬
‫ول‬ ‫س‬
‫َ ُ‬‫ر‬ ‫َال‬
‫َ‬ ‫ق‬ ‫َال‬
‫َ‬ ‫ق‬ ‫‪،‬‬ ‫ي‬ ‫ر‬ ‫ع‬
‫ْ َ ِ ِّ‬ ‫ش‬ ‫َأل‬ ‫ا‬ ‫ع ْن َأبِي َمالِ ٍك‬ ‫غن ْ ٍم اَأل ْش َع ِر ِ ّي‪َ ،‬‬ ‫بْ ِن َ‬ ‫الر ْح َم ِن‬‫َّ‬
‫ير " ‪.‬‬ ‫از‬
‫ِ‬ ‫ن‬ ‫ْخ‬
‫َ‬ ‫ل‬ ‫ا‬ ‫و‬ ‫ة‬
‫ََ َ َ‬‫د‬ ‫ر‬ ‫ِ‬
‫ق‬ ‫ْ‬ ‫ل‬‫ا‬ ‫م‬
‫ُْ ُ‬‫ه‬‫ن‬ ‫ِ‬
‫م‬ ‫ُ‬
‫ل‬ ‫ع‬ ‫ج‬ ‫ي‬ ‫و‬ ‫ض‬‫ر‬ ‫َأل‬ ‫ا‬ ‫م‬ ‫ِه‬
‫ِ‬ ‫ب‬ ‫ه‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ف‬‫ُ‬ ‫س‬ ‫ِ‬ ‫خ‬
‫ْ‬ ‫ي‬ ‫ِ‬
‫ات‬ ‫ي‬ ‫ِ‬
‫ن‬ ‫غ‬‫َ‬ ‫ْم‬ ‫ل‬ ‫ا‬‫و‬ ‫ف‬‫ِ‬ ‫از‬
‫ِ‬ ‫ع‬ ‫ْم‬ ‫ل‬‫ِا‬‫ب‬ ‫م‬ ‫ه‬‫ِ‬ ‫ِ‬
‫وس‬ ‫ء‬ ‫ر‬ ‫َى‬ ‫ل‬ ‫ع‬ ‫ف‬ ‫ُ‬ ‫ز‬ ‫ع‬ ‫ي‬ ‫ا‬‫ه‬
‫ِْ ْ َ ُ ْ َ‬‫ِ‬
‫م‬ ‫اس‬ ‫ر‬ ‫ي‬ ‫غ‬
‫َ‬ ‫ب‬
‫ِ‬ ‫ا‬ ‫ه‬‫ي ُ َس ُّمون َ َ‬ ‫ال َْخ ْم َر‬
‫َ َ‬ ‫ْ َ ََ ْ َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ ُ َّ‬ ‫َ َ‬ ‫ْ‬ ‫ُ ُ‬ ‫َ‬

‫‪4.https://sunnah.com/ibnmajah:4020‬‬
‫‪bialmaeazif / word for musical instruments and or singing walmughanniat Hasan‬‬
‫‪hadith ,related to the biggest one about wine silk maezif and shepard searching‬‬
‫‪something from people beneath the mountain.‬‬

‫َت َد َخ َل َأبُو بَك ٍْر َو ِعن ْ ِدي‬ ‫عاِئ َش َة ـ رضى الله عنها ـ قَال ْ‬ ‫ع ْن َ‬ ‫ِيه‪َ ،‬‬ ‫ع ْن َأب ِ‬‫ام‪َ ،‬‬‫ع ْن ِه َش ٍ‬ ‫ام َة‪َ ،‬‬ ‫َأ ُأ‬ ‫عبَي ْ ُد بْ ُن ِإ ْس َم ِ‬
‫َال َح َّدثَنَا بُو َس َ‬ ‫يل‪ ،‬ق َ‬ ‫اع َ‬ ‫َح ّ َدثَنَا ُ‬
‫ت‬‫ان ِفي بَيْ ِ‬ ‫الشي ْ َط ِ‬
‫ير َّ‬ ‫ِ‬
‫ام‬ ‫ز‬ ‫َ‬ ‫م‬ ‫ال َأبُو بَك ٍْر َأ‬
‫َ‬ ‫ق‬
‫َ‬ ‫ف‬
‫َ‬ ‫ـ‬ ‫ن‬
‫ِ‬ ‫ي‬‫َ‬ ‫ت‬ ‫ي‬‫ّ‬ ‫ِ‬
‫ن‬ ‫غ‬
‫َ‬ ‫ِم‬
‫ب‬ ‫ا‬‫َ‬ ‫ت‬ ‫س‬ ‫َي‬ ‫ل‬ ‫و‬ ‫َت‬ ‫ل‬ ‫َا‬
‫ق‬ ‫ـ‬ ‫اث‬‫َ‬ ‫ع‬ ‫ب‬ ‫م‬
‫َ‬ ‫و‬ ‫ي‬ ‫ار‬ ‫ص‬‫ْ‬ ‫ن‬‫َأل‬ ‫ا‬ ‫ِ‬
‫َت‬ ‫ل‬ ‫او‬ ‫ق‬
‫َ‬ ‫ت‬
‫َ‬ ‫ا‬ ‫ِم‬‫ب‬ ‫ان‬
‫ِ‬ ‫ي‬‫ّ‬ ‫ِ‬
‫ن‬ ‫غ‬
‫َ‬ ‫ُ‬ ‫ت‬ ‫ار‬
‫ِ‬ ‫ص‬ ‫ْ‬ ‫ن‬‫َأل‬‫ا‬ ‫ي‬ ‫ار‬
‫ِ‬ ‫و‬ ‫ج‬ ‫ن‬
‫ْ‬ ‫م‬‫ِ‬ ‫ان‬
‫َج ِاريَتَ ِ‬
‫ُ‬ ‫َ‬ ‫ُ َ ْ‬ ‫ْ َ َْ‬ ‫َ ُ َْ َُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ‬
‫ول الل ّ َ ِه صلى الله عليه وسلم " يَا َأبَا بَك ٍْر ِإ َّن ِلك ّ ُِل ق َْو ٍم ِع ً‬
‫يدا‪،‬‬ ‫ول الل َّ ِه صلى الله عليه وسلم َو َذلِ َك ِفي ي َ ْو ِم ِعي ٍد‪َ .‬فقَ َال َر ُس ُ‬ ‫َر ُس ِ‬
‫يدنَا "‪.‬‬ ‫َو َهذَا ِع ُ‬

‫‪5. https://sunnah.com/bukhari:952 sahih al bukhari‬‬ ‫‪almazamir /word for music‬‬

‫‪and songs‬‬
‫‪// part with word//‬‬
‫ول الل ّ َ ِه صلى الله عليه وسلم َو َذلِ َك ِفي يَ ْو ِم‬ ‫ان ِفي بَي ْ ِ‬
‫ت َر ُس ِ‬ ‫الشي ْ َط ِ‬
‫ير ّ َ‬ ‫َول َي ْ َستَا ب ُِم َغ ِن ّيَتَيْ ِن ـ َفقَ َال َأبُو بَك ٍْر َأ َم َز ِ‬
‫ام ُ‬
‫‪///psalms of shaitan‬‬
‫ان‬‫الشي ْ َط ِ‬
‫ير َّ‬
‫ام ُ‬‫‪َ ---'amazamir alshshaytan‬أ َم َز ِ‬
‫‪////‬‬

‫‪SAME as the above, different naration‬‬

‫ِي صلى الله‬ ‫عاِئ َش َة‪َ ،‬أ َّن َأبَا بَك ٍْر‪َ ،‬د َخ َل َ‬
‫عل َي ْ َها َوالنَّب ُّ‬ ‫ع ْن َ‬‫ِيه‪َ ،‬‬ ‫ع ْن َأب ِ‬ ‫ام‪َ ،‬‬ ‫ع ْن ِه َش ٍ‬‫غن ْ َد ٌر‪َ ،‬ح ّ َدثَنَا ُش ْعبَ ُة‪َ ،‬‬ ‫َح َّدث َ ِني ُم َ‬
‫ح ّ َم ُد بْ ُن ال ُْمثَن َّى‪َ ،‬ح ّ َدثَنَا ُ‬
‫ان‬ ‫ال بُو بَك ٍْر ِم ْز َم ُار َّ‬
‫الشيْ َط ِ‬ ‫َأ‬ ‫اث‪َ .‬فقَ َ‬ ‫َأل‬
‫َت ا ن ْ َص ُار يَ ْو َم بُ َع َ‬ ‫ان} ب َِما تَقَا َذف ِ‬ ‫ان {تُ َغ ِن ّي َ ِ‬
‫حى‪َ ،‬و ِعن ْ َد َها قَيْنَتَ ِ‬ ‫عليه وسلم ِعن ْ َد َها ي َ ْو َم ِف ْط ٍر َأ ْو َأ ْض ً‬
‫يدنَا َهذَا ال ْيَ ْو ُم "‪.‬‬ ‫يدا‪َ ،‬وِإ ّ َن ِع َ‬ ‫ع ُه َما يَا َأبَا بَك ٍْر‪ِ ،‬إ ّ َن ِلك ّ ُِل ق َْو ٍم ِع ً‬ ‫ِي صلى الله عليه وسلم " َد ْ‬ ‫ال النَّب ُّ‬
‫َم َّرتَي ْ ِن ‪َ .‬فقَ َ‬
‫‪6.https://sunnah.com/bukhari:3931‬‬ ‫‪ tughanniani to sing/ word for music and‬تُ َغ ِن ّي َ ِ‬
‫ان‬
‫‪sing‬‬ ‫‪mizmar used as word for playing instrument‬‬ ‫‪SAHIH‬‬

‫عبْ ُد‬‫ع ِطيّ َ ُة بْ ُن قَي ْ ٍس ال ْ ِكالَب ُِّي‪َ ،‬ح َّدثَنَا َ‬ ‫يد بْ ِن َجاب ٍِر‪َ ،‬ح ّ َدثَنَا َ‬ ‫الر ْح َم ِن بْ ُن يَ ِز َ‬‫عبْ ُد ّ َ‬ ‫ع َّم ٍار َح ّ َدثَنَا َص َد َق ُة بْ ُن َخا ِلدٍ‪َ ،‬ح َّدثَنَا َ‬ ‫َال ِه َشا ُم بْ ُن َ‬ ‫َوق َ‬
‫ول‬ ‫ِي صلى الله عليه وسلم يَقُ ُ‬ ‫ام ٍر ـ َأ ْو َأبُو َمالِ ٍك ـ اَأل ْش َع ِر ُّي َوالل َّ ِه َما كَذَبَ ِني َس ِم َع النَّب َّ‬ ‫ع ِ‬‫َال َح ّ َدث َ ِني َأبُو َ‬ ‫غن ْ ٍم اَأل ْش َع ِر ُّي‪ ،‬ق َ‬ ‫الر ْح َم ِن بْ ُن َ‬ ‫َّ‬
‫يه ْم ـ‬‫عل َي ْ ِه ْم ب َِس ِار َحةٍ ل َُه ْم‪ ،‬يَْأ ِت ِ‬
‫وح َ‬
‫عل ٍَم يَ ُر ُ‬ ‫ير َوال َْخ ْم َر َوال َْم َع ِاز َف‪َ ،‬ول َيَن ْ ِزل ّ ََن َأق َْوا ٌم ِإ ل َى َجن ْ ِب َ‬‫ون ال ِْح َر َوال َْح ِر َ‬ ‫" ل َيَك ُون َ َّن ِم ْن ُأ ّ َم ِتي َأق َْوا ٌم يَ ْستَ ِحل ُّ َ‬
‫ام ِة "‪.‬‬ ‫ير ِإ ل َى يَ ْو ِم ال ْ ِقيَ َ‬
‫ين ِق َر َد ًة َو َخن َ ِاز َ‬ ‫اجةٍ فَيَ ُقول ُوا ْارجِ ْع ِإ ل َيْنَا غ ًَدا‪ .‬فَيُبَ ِي ّتُ ُه ُم الل َّ ُه َوي َ َض ُع ال َْعل ََم‪َ ،‬وي َ ْم َس ُخ َ‬
‫آخ ِر َ‬ ‫ح َ‬ ‫ير ـ ِل َ‬ ‫ي َ ْع ِني ال ْ َف ِق َ‬
‫‪7.https://sunnah.com/bukhari:5590 SAhih Bukhari‬‬ ‫‪al-mu'aazif, walmaeazifa used‬‬
‫‪as instrument‬‬

‫َال‬‫اع ِّي‪ ،‬ق َ‬ ‫ع ِن اَأل ْو َز ِ‬ ‫اق‪َ - ،‬و ُه َو ال ْ َف َز ِار ُّي ‪َ -‬‬ ‫ح َ‬‫َال َأنْبََأنَا َأبُو ِإ ْس َ‬ ‫وسى ‪ -‬ق َ‬ ‫وب‪ - ،‬ي َ ْع ِني ابْ َن ُم َ‬ ‫حبُ ٌ‬ ‫َال َح َّدثَنَا َم ْ‬ ‫حيَى‪ ،‬ق َ‬ ‫ع ْم ُرو بْ ُن ي َ ْ‬ ‫َأ ْخبَ َرنَا َ‬
‫ين‬ ‫م‬‫ِ‬ ‫ِ‬ ‫ل‬ ‫س‬ ‫ْم‬ ‫ل‬ ‫ا‬ ‫ن‬ ‫م‬‫ِ‬ ‫ل‬ ‫ج‬ ‫ر‬ ‫م‬ ‫ه‬ ‫َس‬ ‫ك‬ ‫ِيك‬ ‫ب‬‫َأ‬ ‫م‬ ‫ه‬ ‫س‬ ‫ا‬‫َّم‬ ‫ن‬ ‫و‬ ‫ه‬ ‫ُّ‬ ‫ل‬‫ُ‬ ‫ك‬ ‫س‬ ‫م‬ ‫ْخ‬ ‫ل‬‫ا‬ ‫َك‬ ‫ل‬ ‫ِيك‬ ‫ب‬‫َأ‬ ‫م‬ ‫َس‬‫ق‬ ‫و‬ ‫يه‬‫ِ‬ ‫ِ‬
‫ف‬ ‫ا‬ ‫اب‬ ‫ت‬ ‫ِ‬
‫ك‬ ‫د‬‫ِ‬ ‫ي‬ ‫ِ‬ ‫ل‬‫ْو‬ ‫ل‬ ‫ا‬ ‫ن‬ ‫ب‬ ‫ر‬ ‫م‬ ‫ع‬ ‫َى‬ ‫ل‬ ‫يز‬ ‫ز‬ ‫ْع‬ ‫ل‬ ‫ا‬ ‫ِ‬
‫د‬ ‫ب ُ َُ ْ ُ َْ‬
‫ب‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫ر‬ ‫م‬ ‫ع‬
‫َ‬ ‫ُ ْ‬ ‫َ‬ ‫َ ْ ِ َ ُ ٍ‬ ‫َ‬ ‫ُ َ ِإ َ َ ْ ُ‬ ‫ُ ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ ْ ُ‬ ‫َ ً‬ ‫َ‬ ‫ِ‬ ‫ُ ََ ْ‬ ‫َ ِ ِ ِإ‬ ‫كَتَ َ‬
‫ت‬ ‫ُر‬ ‫ث‬ ‫َ‬ ‫ك‬ ‫ن‬‫ْ‬ ‫م‬ ‫و‬ ‫ج‬ ‫ْ‬ ‫ن‬ ‫ي‬ ‫ف‬ ‫َ‬ ‫َي‬ ‫ك‬‫ف‬‫َ‬ ‫ِ‬
‫ة‬ ‫ام‬ ‫ي‬ ‫ِ‬
‫ق‬ ‫ْ‬ ‫ل‬‫ا‬ ‫م‬
‫َ‬ ‫و‬ ‫ي‬ ‫ِيك‬
‫َ‬ ‫ب‬‫َأ‬ ‫اء‬ ‫م‬ ‫ص‬ ‫خ‬
‫ُ‬ ‫َر‬ ‫ث‬‫ْ‬ ‫ك‬‫َأ‬ ‫ا‬ ‫َم‬‫ف‬ ‫ِيل‬
‫ِ‬ ‫ب‬ ‫الس‬ ‫ن‬
‫ِ‬ ‫اب‬ ‫و‬ ‫ين‬
‫ِ‬ ‫ِ‬
‫ك‬ ‫ا‬ ‫س‬ ‫ْم‬ ‫ل‬‫ا‬ ‫و‬ ‫ى‬ ‫ام‬ ‫َ‬ ‫ت‬ ‫ْي‬ ‫ل‬‫ا‬ ‫و‬ ‫ى‬ ‫ب‬ ‫ر‬ ‫ق‬
‫ُ‬ ‫ْ‬ ‫ل‬‫ا‬ ‫ي‬ ‫ذ‬ ‫ِ‬ ‫و‬ ‫ول‬
‫ِ‬ ‫س‬ ‫الر‬ ‫ق‬‫ُّ‬ ‫ح‬ ‫و‬ ‫ِ‬
‫ه‬ ‫َّ‬ ‫ل‬ ‫ال‬ ‫ق‬‫ُّ‬ ‫ح‬
‫يه َ‬ ‫َو ِف ِ‬
‫َ ْ‬ ‫َ ُ َ‬ ‫ْ‬ ‫َ َ‬ ‫َْ‬ ‫َ َ َ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ ْ‬ ‫َ َ َ‬ ‫َ َ َ‬ ‫َْ‬ ‫َ‬ ‫َّ ُ‬ ‫َ َ‬
‫السو ِء ‪.‬‬ ‫ج ُّز ُج َّمتَ َك ُج َّم َة ُّ‬ ‫ث ِإ ل َيْ َك َم ْن ي َ ُ‬ ‫ت َأ ْن َأبْ َع َ‬ ‫ع ٌة ِفي اِإل ْسال َ ِم َولَقَ ْد َه َم ْم ُ‬ ‫ِد‬
‫َ َ ْ َ‬‫ب‬ ‫ار‬ ‫م‬ ‫ز‬
‫ْ‬ ‫ِ‬
‫ْم‬ ‫ل‬ ‫ا‬ ‫و‬
‫َ‬ ‫ف‬ ‫َ‬ ‫از‬
‫ِ‬ ‫ع‬‫َ َ‬ ‫ْم‬ ‫ل‬ ‫ا‬ ‫َ‬
‫ك‬ ‫ار‬ ‫ه‬ ‫ظ‬
‫َ ْ َ ُ‬ ‫ِإ‬ ‫و‬ ‫اُؤه‬
‫ُ‬ ‫م‬
‫َ َ‬ ‫ص‬ ‫خ‬
‫ُ‬

‫‪8.https://sunnah.com/nasai:4135‬‬ ‫)‪umayad princes and warlords. Sahih (Darussalam‬‬

‫السو ِء ‪/// .‬‬
‫ج ُّز ُج َّمتَ َك ُج َّم َة ُّ‬ ‫ت َأ ْن َأبْ َع َ‬
‫ث ِإ ل َيْ َك َم ْن يَ ُ‬ ‫ع ٌة ِفي اِإل ْسال َ ِم َول َ َق ْد َه َم ْم ُ‬ ‫ار َك ال َْم َع ِاز َف َوال ِْم ْز َم َ‬
‫ار ب ِْد َ‬ ‫اُؤه َوِإ ْظ َه ُ‬
‫ت ُخ َص َم ُ‬
‫كَث َُر ْ‬
‫‪/// ... kathurat khusamawuh wa'iizharuk almaeazif walmizmar bideat fi al'iislaam‬‬
‫‪walaqad hamamt 'an 'abeath 'iilayk man yajuzu jumatak jumat alsuw' .‬‬
‫‪.... almaezif as bidat‬‬

‫علِ ٍ ّي‪،‬‬
‫ع ْم ِرو بْ ِن َ‬ ‫ح ّ َم ِد بْ ِن َ‬‫ع ْن ُم َ‬ ‫حيَى بْ ِن َس ِعيدٍ‪َ ،‬‬ ‫ع ْن يَ ْ‬ ‫ام ُّي‪َ ،‬‬ ‫الش ِ‬ ‫عبْ ِد الل ّ َ ِه ال ِتّ ْر ِم ِذ ُّي‪َ ،‬ح ّ َدثَنَا ال ْ َف َر ُج بْ ُن ف ََضال َ َة َأبُو ف ََضال َ َة ّ َ‬ ‫َح ّ َدثَنَا َصالِ ُح بْ ُن َ‬
‫ع ْش َر َة َخ ْصل َ ًة َح َّل ب َِها ال ْبَال َُء " ‪.‬‬ ‫س‬ ‫م‬ ‫خ‬ ‫ي‬ ‫ِ‬
‫ت‬ ‫م‬ ‫ُأ‬ ‫َت‬ ‫ل‬‫َع‬ ‫ف‬ ‫َا‬ ‫ذ‬ ‫ِإ‬ ‫"‬ ‫وسلم‬ ‫عليه‬ ‫الله‬ ‫صلى‬ ‫ه‬‫ِ‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ول‬ ‫ُ‬ ‫س‬ ‫ر‬ ‫َال‬
‫َ‬ ‫ق‬ ‫َال‬
‫َ‬ ‫ق‬ ‫‪،‬‬ ‫ب‬ ‫ِ‬ ‫ل‬ ‫ا‬ ‫ط‬ ‫ِي‬‫علِ ِ ّي بْ ِن َأب‬ ‫ع ْن َ‬
‫َ‬ ‫َ ْ َ‬ ‫َ ْ َّ‬ ‫َ ُ‬ ‫َ ٍ‬ ‫َ‬
‫ع ّ َق ُأ َّم ُه َوبَ َّر َص ِديقَ ُه َو َجفَا‬ ‫و‬ ‫ه‬ ‫ت‬
‫َْ َ َُ َ َ‬ ‫ج‬ ‫و‬ ‫ز‬ ‫ُ‬
‫ل‬ ‫ج‬ ‫الر‬
‫َّ ُ‬ ‫اع‬ ‫ط‬ ‫َأ‬ ‫و‬
‫َ َ ً َ َ َ‬ ‫ا‬ ‫م‬ ‫ر‬ ‫غ‬
‫ْ‬ ‫م‬ ‫ة‬‫ُ‬ ‫َا‬ ‫ك‬ ‫ز‬
‫َ‬ ‫ال‬ ‫و‬ ‫ا‬‫م‬ ‫ن‬
‫َ َُ َُ َ َ َ َ ًَ َ ّ‬‫غ‬
‫ْ‬ ‫م‬ ‫ة‬
‫ُ‬ ‫ن‬ ‫ا‬ ‫م‬‫َأل‬ ‫ا‬‫و‬ ‫ً‬ ‫ال‬ ‫و‬ ‫د‬ ‫م‬ ‫ن‬ ‫غ‬
‫ْ‬ ‫ْم‬ ‫ل‬ ‫ا‬ ‫َان‬
‫َ‬ ‫ك‬ ‫َا‬‫ذ‬ ‫ِإ‬ ‫"‬ ‫َال‬
‫َ‬ ‫ق‬ ‫ِ‬
‫ه‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ول‬ ‫َ‬ ‫س‬‫يل َ َ ُ ّ َ َ ُ‬
‫ر‬ ‫ا‬ ‫ي‬ ‫َ‬
‫ن‬ ‫ه‬ ‫ا‬ ‫م‬ ‫و‬ ‫َف ِق َ‬
‫ات‬‫َت الْقَيْن َ ُ‬ ‫ير َواتّ ُِخذ ِ‬‫ور َولُب َِس ال َْح ِر ُ‬ ‫ت ال ُْخ ُم ُ‬ ‫خا َف َة َش ِ ّر ِه َو ُش ِربَ ِ‬ ‫الر ُج ُل َم َ‬ ‫يم الْقَ ْو ِم َأ ْر َذل َُه ْم َوُأك ِْر َم ّ َ‬ ‫َان َز ِع ُ‬ ‫ات ِفي ال َْم َساجِ ِد َوك َ‬ ‫ت اَأل ْص َو ُ‬ ‫اه َو ْارتَفَ َع ِ‬ ‫َأبَ ُ‬
‫يب ال َ‬ ‫يسى َهذَا َح ِد ٌ‬
‫يث غ َِر ٌ‬ ‫ع‬‫ِ‬ ‫و‬ ‫ب‬‫َأ‬ ‫َال‬
‫َ‬ ‫ق‬ ‫‪.‬‬ ‫"‬ ‫ا‬ ‫خ‬
‫ً‬ ‫س‬ ‫م‬ ‫و‬
‫َ‬ ‫ا‬‫ً‬ ‫ف‬ ‫س‬ ‫خ‬‫َ‬ ‫و‬‫ْ‬ ‫َأ‬ ‫اء‬ ‫ر‬ ‫م‬ ‫ح‬
‫َ‬ ‫ا‬ ‫يح‬
‫ً‬ ‫ر‬‫ِ‬ ‫ك‬ ‫َ‬ ‫ِ‬ ‫ل‬‫ذ‬‫َ‬ ‫د‬
‫َ‬ ‫ْ‬ ‫ن‬ ‫ِ‬
‫ع‬ ‫وا‬ ‫ب‬ ‫ِ‬
‫ق‬ ‫َ‬ ‫ت‬ ‫ر‬ ‫ْي‬ ‫ل‬ ‫ف‬
‫َ‬ ‫ا‬ ‫َه‬
‫َ‬ ‫ل‬‫و‬‫َ‬ ‫َأ‬ ‫ِ‬
‫ة‬ ‫م‬
‫َ‬ ‫ُأل‬ ‫ا‬ ‫ه‬ ‫ِ‬ ‫ِ‬
‫ذ‬ ‫ه‬‫َ‬ ‫ر‬ ‫ِ‬
‫آخ‬ ‫ن‬
‫َ‬ ‫َع‬
‫َ‬ ‫ل‬ ‫و‬
‫َ‬ ‫ف‬ ‫ُ‬ ‫از‬
‫ِ‬ ‫ع‬
‫َ‬ ‫ْم‬ ‫ل‬ ‫ا‬ ‫و‬
‫َ‬ ‫ُ‬ ‫َ ْ‬ ‫ْ‬ ‫َْ َ‬ ‫ُ‬ ‫َْ‬ ‫ّ‬ ‫ّ‬ ‫ُ‬ ‫َ َ‬
‫حيَى بْ ِن َس ِعي ٍد اَألن ْ َص ِار ِ ّي غَي ْ َر الْفَ َر ِج بْ ِن ف ََضال َ َة ‪.‬‬ ‫ع ْن يَ ْ‬ ‫اه َ‬ ‫علِ ِ ّي بْ ِن َأبِي َطالِ ٍب ِإ ال ّ َ ِم ْن َهذَا ال َْو ْج ِه َوال َ ن َ ْعل َُم َأ َح ًدا َر َو ُ‬ ‫يث َ‬ ‫ن َ ْع ِرف ُُه ِم ْن َح ِد ِ‬
‫اح ٍد ِم َن اَألِئ ّ َم ِة ‪.‬‬ ‫يع َوغَي ْ ُر َو ِ‬‫عن ْ ُه َو ِك ٌ‬ ‫اه َ‬ ‫يث َو َض ّ َعفَ ُه ِم ْن ِقبَ ِل ِحفْ ِظ ِه َوق َْد َر َو ُ‬ ‫يه بَ ْع ُض َأ ْه ِل ال َْح ِد ِ‬ ‫َوالْفَ َر ُج بْ ُن ف ََضال َ َة ق َْد تَكَل َّ َم ِف ِ‬
‫‪9 .https://sunnah.com/tirmidhi:2210 daif tirmidhi‬‬
‫ات َوال َْم َع ِاز ُف‪///‬‬ ‫ير َواتّ ُِخذ ِ‬
‫َت الْقَيْن َ ُ‬ ‫ور َولُب َِس ال َْح ِر ُ‬ ‫خا َف َة َش ِ ّر ِه َو ُش ِربَ ِ‬
‫ت ال ُْخ ُم ُ‬ ‫يم الْقَ ْو ِم َأ ْر َذل َُه ْم َوُأك ِْر َم ّ َ‬
‫الر ُج ُل َم َ‬ ‫َز ِع ُ‬
‫‪//zaeim alqawm 'ardhalahum wa'ukrim alrrajul makhafat sharrih washuribat alkhumur‬‬
‫‪walubis alharir wattukhidhat alqaynat walmaeazif‬‬

‫‪similar to above,‬‬
‫َال َر ُس ُ‬
‫ول‬ ‫َال ق َ‬ ‫ع ْن َأبِي ُه َري ْ َر َة‪ ،‬ق َ‬ ‫َام ِ ّي‪َ ،‬‬ ‫ع ْن ُر َميْ ٍح ال ُْجذ ِ‬ ‫ع ِن ال ُْم ْستَلِ ِم بْ ِن َس ِعيدٍ‪َ ،‬‬ ‫اس ِط ُّي‪َ ،‬‬ ‫يد ال َْو ِ‬
‫ح ّ َم ُد بْ ُن يَ ِز َ‬ ‫علِ ُّي بْ ُن ُح ْ‬
‫ج ٍر‪َ ،‬ح ّ َدثَنَا ُم َ‬ ‫َح َّدثَنَا َ‬
‫ُأ‬ ‫ام َرَأتَ ُه َو َ‬ ‫ين َوَأ َط َ‬ ‫الل َّ ِه صلى الله عليه وسلم " ِإ ذَا اتّ ُِخ َذ الْفَ ْى ُء ُد َوال ً َواَأل َمان َ ُة َم ْغن َ ًما َوال ّ َزك َا ُة َم ْغ َر ًما َوتُ ُعلِ ّ َم لِ َغي ْ ِر ِ ّ‬
‫ع َّق َّم ُه‬ ‫الر ُج ُل ْ‬ ‫اع َّ‬ ‫الد ِ‬
‫خا َف َة َش ِ ّر ِه‬‫الر ُج ُل َم َ‬‫يم ال ْ َق ْو ِم َأ ْر َذل َُه ْم َوُأك ِْر َم َّ‬ ‫َان َز ِع ُ‬ ‫َاس ُق ُه ْم َوك َ‬ ‫اد ال ْ َقبِيل َ َة ف ِ‬ ‫ات ِفي ال َْم َساجِ ِد َو َس َ‬ ‫اه َو َظ َه َر ِت اَأل ْص َو ُ‬ ‫َوَأ ْدنَى َص ِدي َق ُه َوَأق َْصى َأبَ ُ‬
‫خا َو َق ْذفًا‬ ‫اء َو َزل ْ َزل َ ًة َو َخ ْسفًا َو َم ْس ً‬ ‫ر‬ ‫م‬ ‫ح‬ ‫ا‬ ‫يح‬ ‫ر‬ ‫ك‬ ‫ِ‬ ‫ل‬‫ذ‬ ‫د‬ ‫ن‬ ‫ع‬‫ِ‬ ‫وا‬ ‫ب‬ ‫ِ‬
‫ق‬ ‫ت‬ ‫ر‬ ‫ْي‬ ‫ل‬ ‫ف‬ ‫ا‬ ‫َه‬ ‫ل‬‫و‬ ‫َأ‬ ‫ِ‬
‫ة‬ ‫م‬ ‫ُأل‬ ‫ا‬ ‫ِ‬
‫ه‬ ‫ِ‬
‫ذ‬ ‫ه‬ ‫ر‬ ‫ِ‬
‫آخ‬ ‫ن‬ ‫َع‬ ‫ل‬ ‫و‬ ‫ور‬ ‫م‬ ‫ْخ‬ ‫ل‬‫ا‬ ‫ت‬ ‫ِ‬ ‫َو َظ َه َر ِت ال ْ َقيْن َ ُ‬
‫ً َ َْ َ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫َْ‬ ‫ََْ ُ‬ ‫َ‬ ‫َّ َ‬ ‫َّ‬ ‫ُ َ‬ ‫ُ ُ َ َ َ‬ ‫ُ‬ ‫ات َوال َْم َع ِاز ُف َ ُ ِ َ‬
‫ب‬ ‫ر‬ ‫ش‬ ‫و‬
‫يب ال َ ن َ ْع ِرف ُُه ِإ ال َّ ِم ْن َهذَا‬ ‫َر‬
‫ِ‬ ‫غ‬ ‫يث‬
‫ٌ‬ ‫ِ‬
‫د‬ ‫ح‬ ‫َا‬
‫ذ‬ ‫ه‬ ‫و‬ ‫‪.‬‬ ‫ي‬ ‫ِ‬ ‫ل‬ ‫ع‬ ‫ن‬‫ْ‬ ‫ع‬ ‫اب‬ ‫ِ‬ ‫ْب‬ ‫ل‬ ‫ا‬ ‫ي‬ ‫ِ‬
‫ف‬ ‫و‬ ‫ى‬ ‫يس‬ ‫ِ‬
‫ع‬ ‫و‬ ‫ب‬‫َأ‬ ‫َال‬
‫َ‬ ‫ق‬ ‫‪.‬‬ ‫"‬ ‫ع‬ ‫اب‬‫ت‬ ‫ت‬
‫ُ ََ ََ‬ ‫ف‬
‫َ‬ ‫ُه‬ ‫ك‬‫ْ‬ ‫ل‬ ‫س‬‫ِ‬ ‫ع‬ ‫ِ‬
‫ُط‬ ‫ق‬ ‫ات َتتَابَ ُع ك َ ِن َظ ٍ َ ٍ‬
‫ال‬ ‫ب‬ ‫ام‬ ‫َوآي َ ٍ‬
‫ٌ‬ ‫َ‬ ‫َ َ‬ ‫َ ٍّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ال َْو ْج ِه ‪.‬‬

‫‪10. https://sunnah.com/tirmidhi:2211 daif tirmidhi‬‬

‫عبْ ِد‬ ‫ح َّم َد بْ َن َ‬ ‫ع ْم ٌرو‪َ ،‬أ َّن ُم َ‬ ‫ون ‪ -‬قَاال َ َح َّدثَنَا ابْ ُن َو ْه ٍب‪َ ،‬أ ْخبَ َرنَا َ‬ ‫عل َى‪َ - ،‬واللَّفْ ُظ لِ َه ُار َ‬ ‫عبْ ِد اَأل ْ‬‫ون بْ ُن َس ِعي ٍد اَأليْلِ ُّي‪َ ،‬ويُون ُ ُس بْ ُن َ‬ ‫ار ُ‬ ‫َح ّ َدثَ ِني َه ُ‬
‫ج َع‬ ‫َاض َط َ‬
‫اث ف ْ‬ ‫ان ب ِِغنَا ِء بُ َع ٍ‬ ‫ان تُ َغ ِن ّي َ ِ‬ ‫ول الل ّ َ ِه صلى الله عليه وسلم َو ِعن ْ ِدي َج ِاريَتَ ِ‬ ‫َت َد َخ َل َر ُس ُ‬ ‫عاِئ َش َة‪ ،‬قَال ْ‬ ‫ع ْن َ‬‫ع ْر َو َة‪َ ،‬‬‫ع ْن ُ‬ ‫الر ْح َم ِن‪َ ،‬ح ّ َدث َُه َ‬
‫َّ‬
‫ول‬ ‫ول الل ّ َ ِه صلى الله عليه وسلم َفَأقْبَ َل َ‬
‫عل َيْ ِه َر ُس ُ‬ ‫ان ِعن ْ َد َر ُس ِ‬ ‫الشي ْ َط ِ‬
‫ار ّ َ‬ ‫َال ِم ْز َم ُ‬ ‫عل َى ال ْ ِف َر ِاش َو َح ّ َو َل َو ْج َه ُه ف ََد َخ َل َأبُو بَك ٍْر فَانْتَ َه َر ِني َوق َ‬ ‫َ‬
‫ْت‬ ‫اب َفِإ َّما َسَأل ُ‬ ‫ِالد َرقِ َوال ِْح َر ِ‬ ‫ان ب ّ َ‬ ‫ود ُ‬
‫الس َ‬ ‫ب ُّ‬ ‫َان ي َ ْو َم ِعي ٍد يَل َْع ُ‬‫َخ َر َجتَا َوك َ‬‫غفَ َل غ ََم ْزتُ ُه َما ف َ‬ ‫ع ُه َما " َفل ّ ََما َ‬ ‫ال " َد ْ‬ ‫الل ّ َ ِه صلى الله عليه وسلم َفقَ َ‬
‫عل َى َخ ِ ّد ِه َو ُه َو يَ ُق ُ‬ ‫اء ُه َخ ِ ّدي َ‬ ‫َأ‬ ‫ول الل َّ ِه صلى الله عليه وسلم َوِإ ّ َما ق َ‬
‫ول " ُدونَك ُْم‬ ‫َام ِني َو َر َ‬‫ْت ن َ َع ْم َف ق َ‬‫ين " ‪َ .‬ف ُقل ُ‬ ‫ين تَن ْ ُظ ِر َ‬‫َال " تَ ْشتَ ِه َ‬ ‫َر ُس َ‬
‫َال " فَاذ َْهبِي " ‪.‬‬ ‫ْت ن َ َع ْم ‪ .‬ق َ‬ ‫ُ‬ ‫ل‬ ‫ق‬ ‫ُ‬ ‫‪.‬‬ ‫"‬ ‫ك‬‫ِ‬ ‫ب‬ ‫س‬‫ح‬
‫َ ْ ُ‬ ‫"‬ ‫َال‬
‫َ‬ ‫ق‬ ‫ْت‬
‫َ ُ‬ ‫ل‬ ‫ِ‬ ‫ل‬‫م‬ ‫َا‬‫ذ‬ ‫ِإ‬ ‫َى‬ ‫ت‬
‫َ ّ‬‫ح‬ ‫‪.‬‬ ‫"‬ ‫ة‬
‫َ‬ ‫َد‬‫ف‬
‫ْ َ‬ ‫ر‬‫َأ‬ ‫ي‬ ‫ِ‬
‫ن‬ ‫ب‬
‫َ َ‬ ‫ا‬ ‫ي‬
‫‪11.https://sunnah.com/muslim:892e Sahih Muslim‬‬ ‫‪mizmar alshaystan word for‬‬
‫‪instrument and sing‬‬ ‫‪also hadith about sudanese spear and shield play dance‬‬
‫‪warriors‬‬

‫‪Similar to above‬‬
‫َت َد َخ َل‬ ‫عاِئ َش َة‪ ،‬قَال ْ‬‫ع ْن َ‬ ‫ع ْر َو َة‪َ ،‬‬‫ع ْن ُ‬ ‫الر ْح َم ِن اَأل َس ِد َّي‪َ ،‬ح ّ َدث َُه َ‬
‫عبْ ِد ّ َ‬ ‫ح ّ َم َد بْ َن َ‬ ‫ع ْم ٌرو‪َ ،‬أ ّ َن ُم َ‬ ‫َال َأ ْخبَ َرنَا َ‬ ‫َال َح ّ َدثَنَا ابْ ُن َو ْه ٍب‪ ،‬ق َ‬ ‫َح ّ َدثَنَا َأ ْح َم ُد‪ ،‬ق َ‬
‫عل َى ال ْ ِف َر ِاش َو َح َّو َل َو ْج َه ُه‪َ ،‬و َد َخ َل َأبُو بَك ٍْر‬ ‫ع‬
‫ْ َ َ َ َ‬ ‫ج‬ ‫ط‬ ‫َاض‬ ‫ف‬ ‫‪،‬‬ ‫اث‬
‫َ‬ ‫ع‬
‫َُ‬ ‫ب‬ ‫ِ‬
‫ء‬ ‫ا‬‫َ‬ ‫ن‬ ‫ِ‬
‫ِغ‬ ‫ب‬ ‫ان‬
‫ِ‬ ‫َ‬ ‫ي‬‫ّ‬ ‫ِ‬
‫ن‬ ‫غ‬
‫َ‬ ‫ُ‬ ‫ت‬ ‫ان‬
‫ِ‬ ‫َ‬ ‫ت‬ ‫ي‬
‫َ َ‬‫ار‬
‫ِ‬ ‫ج‬ ‫ي‬ ‫د‬‫ِ‬ ‫ْ‬ ‫ن‬ ‫ِ‬
‫ع‬ ‫و‬
‫َ‬ ‫وسلم‬ ‫عليه‬ ‫الله‬ ‫صلى‬ ‫ِ‬
‫ه‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ول‬‫عل ََّى َر ُس ُ‬ ‫َ‬
‫ع ُه َما " َفل ََّما‬ ‫ال " َد ْ‬ ‫السال َ ُم ـ َفقَ َ‬ ‫ول الل ّ َ ِه ـ َ‬
‫عل َيْ ِه ّ َ‬ ‫ان ِعن ْ َد النَّب ِ ِّي صلى الله عليه وسلم َفَأقْبَ َل َ‬
‫عل َي ْ ِه َر ُس ُ‬ ‫َال ِم ْز َم َار ُة ّ َ‬
‫الشي ْ َط ِ‬ ‫فَانْتَ َه َر ِني َوق َ‬
‫ين‬
‫َال " تَ ْشتَ ِه َ‬ ‫ِي صلى الله عليه وسلم َوِإ َّما ق َ‬ ‫ْت النَّب ّ َ‬‫اب‪َ ،‬فِإ ّ َما َسَأل ُ‬ ‫ِالد َرقِ َوال ِْح َر ِ‬ ‫ان ب َّ‬ ‫ود ُ‬
‫الس َ‬
‫ب ُّ‬ ‫َان ي َ ْو َم ِعي ٍد يَل َْع ُ‬‫َخ َر َجتَا‪َ .‬وك َ‬ ‫غفَ َل غ ََم ْزتُ ُه َما ف َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫َأ‬ ‫ِ‬ ‫عل َى َخ ِ ّد ِه‪َ ،‬و ُه َو يَقُ ُ‬ ‫اء ُه َخ ِ ّدي َ‬ ‫َأ‬
‫َال " َح ْسبُك "‪.‬‬ ‫ْت ق َ‬ ‫ِ‬
‫ول " ُدونَك ُْم يَا بَني ْرف َد َة "‪َ .‬حتَّى ِإ ذَا َملل ُ‬ ‫َام ِني َو َر َ‬ ‫ْت ن َ َع ْم ‪َ .‬ف ق َ‬ ‫ين "‪َ .‬فقُل ُ‬ ‫تَن ْ ُظ ِر َ‬
‫َال " فَاذ َْهبِي "‪.‬‬ ‫ْت ن َ َع ْم‪ .‬ق َ‬ ‫ُقل ُ‬
‫‪12. https://sunnah.com/bukhari:949‬‬ ‫‪sahih bukhari‬‬ ‫‪mizmarat alshshaytan used as‬‬
‫‪word for music and instruments and song‬‬

‫‪//long one about secrets and husbands but has MUSIC in text‬‬
‫يسى بْ ُن يُون ُ َس‪َ ،‬ح َّدثَنَا ِه َشا ُم‬ ‫ج ٍر ‪َ -‬ح ّ َدثَنَا ِع َ‬ ‫يسى‪َ - ،‬والل ّ َ ْف ُظ ِالبْ ِن ُح ْ‬ ‫ع ْن ِع َ‬ ‫اب‪ِ ،‬كال َُه َما َ‬ ‫الس ْع ِد ُّي‪َ ،‬وَأ ْح َم ُد بْ ُن َجن َ ٍ‬ ‫ج ٍر ّ َ‬ ‫علِ ُّي بْ ُن ُح ْ‬ ‫َح َّدثَنَا َ‬
‫اه ْد َن َوتَ َعاق َْد َن َأ ْن ال َ‬ ‫ََ َ‬ ‫ع‬ ‫ت‬ ‫ف‬
‫َ‬ ‫ة‬ ‫ً‬ ‫َأ‬ ‫ر‬ ‫ام‬
‫َ ْ َ َ ْ َ‬ ‫ة‬ ‫ر‬ ‫ش‬ ‫ع‬ ‫ى‬ ‫د‬ ‫ح‬
‫ْ َ َ ِإ ْ َ‬ ‫َس‬ ‫ل‬ ‫ج‬ ‫َت‬ ‫ل‬ ‫َا‬ ‫ق‬ ‫ا‬‫َه‬ ‫ن‬ ‫َأ‬ ‫‪،‬‬
‫ُ َْ َ َ ْ ُ َْ َ َ ْ َ َ َ َّ‬ ‫ة‬ ‫ش‬ ‫ِئ‬ ‫ا‬ ‫ع‬ ‫ن‬ ‫ع‬ ‫‪،‬‬ ‫ة‬ ‫و‬ ‫ر‬ ‫ع‬ ‫ن‬ ‫ع‬ ‫‪،‬‬ ‫ة‬ ‫و‬ ‫ر‬ ‫ع‬ ‫ن‬ ‫ِ‬ ‫ْ‬ ‫ب‬ ‫ِ‬
‫ه‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫ال‬ ‫ِ‬
‫د‬ ‫ب‬
‫َْ‬ ‫ع‬ ‫يه‬ ‫ِ‬ ‫خ‬ ‫ِ‬ ‫َأ‬ ‫ن‬ ‫بْ ُن ُ ْ َ َ َ ْ‬
‫ع‬ ‫‪،‬‬ ‫ة‬ ‫و‬ ‫ر‬ ‫ع‬
‫ْأ‬ ‫ُأل‬ ‫َأ‬
‫ين فَيُنْتَقَ َل ‪.‬‬ ‫ع ٍر ال َ َس ْه ٌل فَي ُ ْرتَقَى َوال َ َس ِم ٌ‬ ‫و‬
‫َ َ ٍ َ ْ‬ ‫ل‬ ‫ب‬ ‫ج‬ ‫س‬ ‫ِ‬ ‫ر‬ ‫َ‬ ‫َى‬ ‫ل‬ ‫ع‬ ‫َ‬ ‫َث‬ ‫ٌ‬ ‫ّ‬ ‫غ‬ ‫ل‬ ‫م‬
‫ْ ُ َ َ ٍ‬ ‫ج‬ ‫م‬ ‫َح‬ ‫ل‬ ‫ي‬ ‫جِ‬ ‫و‬
‫َْ‬ ‫ز‬ ‫َى‬ ‫ل‬ ‫و‬ ‫ا‬ ‫َت‬ ‫ِ‬ ‫ل‬ ‫َا‬ ‫ق‬ ‫ًئا‬ ‫ْ‬ ‫ي‬ ‫ش‬ ‫َ‬ ‫ن‬ ‫َ‬ ‫ّ‬ ‫ه‬
‫ِ‬ ‫اجِ‬ ‫و‬
‫َْ‬ ‫ز‬ ‫ار‬
‫ِ‬ ‫يَكْتُ ْم َن ِم ْن َأ ْخبَ‬
‫ج َر ُه ‪ .‬قَال َِت الثَّالِثَ ُة َز ْوجِ ي ال َْع َشن ّ َُق ِإ ْن َأن ْ ِط ْق ُأ َطل ّ َ ْق‬ ‫َ َ َُ َ‬ ‫ب‬ ‫و‬ ‫ه‬
‫ُ‬ ‫ر‬ ‫ج‬ ‫ع‬
‫ُ‬ ‫ُر‬‫ْ‬ ‫ك‬ ‫ذ‬ ‫ْ‬ ‫َأ‬ ‫ه‬
‫ُ‬ ‫ُر‬
‫ْ‬ ‫ك‬ ‫ذ‬
‫ْ‬ ‫َأ‬ ‫ن‬ ‫ْ‬ ‫ِإ‬ ‫ه‬ ‫ُ‬ ‫َر‬‫َ‬ ‫ذ‬‫َأ‬ ‫َ‬ ‫ال‬ ‫ن‬ ‫ْ‬ ‫َأ‬ ‫اف‬ ‫ُ‬ ‫خ‬‫َ‬ ‫َأ‬ ‫ي‬ ‫ّ‬ ‫ِ‬
‫ن‬ ‫ِإ‬ ‫ه‬
‫ُ‬ ‫ر‬ ‫ََ‬ ‫ب‬ ‫خ‬ ‫َ‬ ‫ث‬ ‫ُ‬ ‫ّ‬ ‫ُ‬ ‫ب‬ ‫َأ‬ ‫َ‬ ‫ال‬ ‫ي‬ ‫قَال َِت الثَّا ِنيَ ُة َز ْوجِ‬
‫ام َس ُة َز ْوجِ ي ِإ ْن َد َخ َل ف َِه َد َوِإ ْن‬ ‫آم َة ‪ .‬قَال َِت ال َْخ ِ‬ ‫َ َ‬‫س‬ ‫َ‬ ‫ال‬ ‫و‬‫َ‬ ‫ة‬‫َ‬ ‫ف‬
‫َ‬ ‫ا‬‫خ‬ ‫َ‬ ‫م‬‫َ‬ ‫َ‬ ‫ال‬ ‫و‬
‫َ‬ ‫ُر‬
‫ٌ‬ ‫ّ‬ ‫ق‬ ‫َ‬ ‫ال‬ ‫و‬
‫َ‬ ‫ر‬
‫ٌ‬ ‫ّ‬ ‫ح‬ ‫َ‬ ‫َ‬ ‫ال‬ ‫ة‬ ‫َ‬ ‫ام‬
‫َ‬ ‫ه‬ ‫َ‬ ‫ِ‬
‫ت‬ ‫ل‬ ‫ِ‬ ‫ْ‬ ‫َي‬ ‫ل‬‫َ‬ ‫ك‬ ‫ي‬ ‫جِ‬ ‫و‬
‫ْ‬ ‫ز‬
‫َ‬ ‫ة‬ ‫ُ‬ ‫ِع‬
‫َ‬ ‫ب‬ ‫ا‬ ‫الر‬
‫َ‬ ‫ّ‬ ‫َت‬ ‫ِ‬ ‫ل‬ ‫َا‬
‫ق‬ ‫‪.‬‬ ‫ق‬ ‫عل ّ َ ْ‬ ‫ُت ُأ َ‬ ‫َوِإ ْن َأ ْسك ْ‬
‫ِ‬ ‫ِ‬
‫ج َع الْتَ ّ َف َوال َ يُول ُج الْك ََّف لي َ ْعل ََم‬ ‫اشتَ ّ َف َوِإ ِن ْ‬ ‫َأ‬ ‫ِ‬ ‫ِ‬ ‫َخ َر َج س َد َوال َ ي َ ْس ُل َ‬ ‫َأ‬ ‫ِ‬ ‫َأ‬
‫اض َط َ‬ ‫ب ْ‬ ‫الساد َس ُة َز ْوجِ ي ِإ ْن ك ََل ل ََّف َوِإ ْن َش ِر َ‬ ‫ع ِه َد ‪ .‬قَال َت ّ َ‬ ‫ع َّما َ‬
‫يح‬ ‫الر ُ‬‫امن َ ُة َز ْوجِ ي ِ ّ‬ ‫ج ِك َأ ْو َفل ّ َ ِك َأ ْو َج َم َع كُال ّ ً ل َِك ‪ .‬قَال َِت الثَّ ِ‬ ‫َاء ك ُُّل َدا ٍء ل َُه َداءٌ َش ّ َ‬ ‫اء َطبَاق ُ‬ ‫عيَاي َ ُ‬ ‫اء َأ ْو َ‬ ‫الساب َِع ُة َز ْوجِ ي غَيَاي َ ُ‬ ‫ث ‪ .‬قَال َِت ّ َ‬ ‫ال ْبَ َّ‬
‫ت ِم َن الن َّا ِدي ‪ .‬قَال َِت‬ ‫يب ال ْبَي ْ ِ‬ ‫ِ ُ‬ ‫َر‬ ‫ق‬ ‫ِ‬
‫د‬ ‫ا‬ ‫م‬ ‫الر‬ ‫يم‬ ‫ظ‬ ‫ِ‬ ‫ع‬ ‫ِ‬
‫د‬ ‫ا‬ ‫ج‬
‫ّ َ‬ ‫ِ‬
‫ن‬ ‫ال‬ ‫يل‬ ‫ُ‬ ‫و‬ ‫َ ِ‬ ‫ط‬ ‫د‬ ‫ِ‬ ‫ا‬ ‫م‬ ‫ِ‬
‫ْع‬ ‫ل‬ ‫ا‬ ‫يع‬ ‫ِ‬
‫ف‬ ‫ر‬ ‫ي‬ ‫جِ‬ ‫و‬
‫ّ َ َْ‬ ‫ز‬ ‫ة‬
‫ُ‬ ‫ع‬ ‫َاس‬‫ِ‬ ‫ت‬ ‫ال‬ ‫َت‬ ‫ِ‬ ‫ل‬‫َا‬ ‫ق‬ ‫‪.‬‬ ‫ب‬ ‫َْ ٍ‬ ‫ن‬ ‫ر‬ ‫َأ‬ ‫س‬ ‫م‬
‫ُ َ ْ َ ٍ َ َ ُّ َ ُّ‬ ‫س‬ ‫ْم‬ ‫ل‬ ‫ا‬ ‫و‬ ‫ب‬ ‫ن‬ ‫ر‬ ‫ز‬ ‫يح‬ ‫ر‬‫ِ‬
‫َ ُ َّ َ‬ ‫َ‬ ‫َ ُ‬
‫ت ال ِْم ْز َه ِر َأيْقَ َّن َأن ّ َُه ّ َن‬ ‫َت ال َْم َس ِار ِح ِإ ذَا َس ِم ْع َن َص ْو َ‬ ‫ات ال َْمبَ ِار ِك َقلِيال ُ‬ ‫ير ُ‬ ‫اش َر ُة َز ْوجِ ي َمالِ ٌك َو َما َمالِ ٌك َمالِ ٌك َخيْ ٌر ِم ْن َذلِ ِك ل َُه ِإ ب ٌِل ك َ ِث َ‬ ‫ال َْع ِ‬
‫ت ِإ ل ََّى‬ ‫ح‬ ‫جِ‬ ‫َب‬ ‫ف‬ ‫ي‬ ‫ِ‬
‫ن‬ ‫ح‬ ‫ج‬
‫َ‬ ‫ب‬ ‫و‬ ‫ى‬ ‫َ‬ ‫د‬ ‫ض‬‫ُ‬ ‫ع‬ ‫م‬ ‫ح‬ ‫ش‬ ‫َ‬ ‫ن‬ ‫ْ‬ ‫م‬‫ِ‬ ‫َأل‬ ‫م‬ ‫و‬ ‫ى‬
‫َ‬ ‫َ‬ ‫ن‬ ‫ذ‬
‫ُ‬ ‫ُأ‬ ‫ي‬ ‫ِ‬ ‫ل‬ ‫ح‬ ‫ن‬‫ْ‬ ‫ِ‬
‫م‬ ‫اس‬ ‫َ‬ ‫ن‬ ‫َأ‬ ‫ع‬ ‫ر‬ ‫ز‬ ‫َ‬ ‫و‬ ‫ب‬ ‫َأ‬ ‫ا‬ ‫َم‬ ‫ف‬ ‫ع‬ ‫ر‬ ‫ز‬‫َ‬ ‫و‬ ‫ب‬ ‫َأ‬ ‫ي‬ ‫جِ‬ ‫و‬ ‫ز‬ ‫َ‬ ‫ة‬ ‫َ‬ ‫ر‬ ‫ش‬ ‫ْ‬ ‫ع‬ ‫ة‬ ‫َ‬ ‫ي‬ ‫د‬ ‫ِ‬ ‫ا‬ ‫ْح‬ ‫ل‬ ‫ا‬ ‫َت‬ ‫ِ‬ ‫ل‬ ‫َا‬
‫ق‬ ‫‪.‬‬ ‫ك‬ ‫ُ‬ ‫ِ‬ ‫ل‬ ‫َه َوا‬
‫َ َ ْ‬ ‫ْ ٍ َ َ ّ ََ ّ َ‬ ‫ّ ََ‬ ‫ُ ٍّ‬ ‫ْ ٍ‬ ‫َ ُ‬ ‫ْ ٍ‬ ‫ُ‬ ‫ْ‬ ‫َ َ َ َ‬
‫ب َفَأتَقَن ّ َُح‬ ‫ر‬ ‫ش‬ ‫ْ‬ ‫ُول َفال َ ُأقَبَّ ُح َوَأ ْرق ُُد َفَأتَ َصبَّ ُح َوَأ‬ ‫ُ‬ ‫ق‬ ‫يط َ َو َداِئ ٍس َو ُمن َ ٍّق ف َِعن ْ َد ُه َأ‬ ‫ٍ‬ ‫ط‬‫ِ‬ ‫يل َوَأ‬ ‫ٍ‬ ‫ه‬ ‫ِ‬ ‫ص‬‫َ‬ ‫ل‬ ‫ِ‬ ‫ه‬‫ْ‬ ‫َج َعل َ ِني ِفي َأ‬ ‫َ‬ ‫ف‬ ‫ق‬ ‫ّ‬ ‫ٍ‬ ‫ِش‬ ‫َ‬ ‫ب‬ ‫ةٍ‬ ‫م‬ ‫ْ‬ ‫ي‬ ‫َ‬ ‫ن‬ ‫غ‬‫ُ‬ ‫ل‬ ‫ِ‬ ‫ه‬
‫ْ‬ ‫نَفْ ِسي َو َج َد ِني ِفي َأ‬
‫َ ُ‬ ‫َ‬
‫اع‬‫اح ‪ .‬ابْ ُن َأبِي َز ْر ٍع ف ََما ابْ ُن َأبِي َز ْر ٍع َم ْضجِ ُع ُه ك ََم َس ّ ِل َش ْطبَةٍ َويُ ْشب ُِع ُه ِذ َر ُ‬ ‫اح َوبَيْتُ َها ف ََس ٌ‬ ‫ُوم َها َر َد ٌ‬ ‫عك ُ‬ ‫‪ُ .‬أ ُّم َأبِي َز ْر ٍع ف ََما ُأ ُّم َأبِي َز ْر ٍع ُ‬
‫ار ِت َها ‪َ .‬ج ِاريَ ُة َأبِي َز ْر ٍع ف ََما َج ِاري َ ُة َأبِي‬ ‫ُأ‬ ‫ت َأبِي َز ْر ٍع َط ْو ُع َأب َ‬ ‫ت َأبِي َز ْر ٍع ف ََما ِبن ْ ُ‬ ‫ال َْج ْف َر ِة ‪ِ .‬بن ْ ُ‬
‫ِيها َو َط ْو ُع ِ ّم َها َو ِم ْل ُء ِك َساِئ َها َوغَي ْ ُظ َج َ‬
‫ام َرَأ ًة َم َع َها‬ ‫ي‬ ‫ِ‬
‫ق‬ ‫َ‬ ‫ل‬ ‫ف‬
‫َ‬ ‫ض‬ ‫خ‬ ‫م‬ ‫ت‬ ‫اب‬
‫ْ َ َ َ ُ َْ ٍ َ َْ ُ ُ ْ َ ُ‬ ‫ط‬ ‫و‬‫َأل‬ ‫ا‬ ‫و‬ ‫ع‬ ‫ر‬ ‫ز‬ ‫و‬ ‫ب‬ ‫َأ‬ ‫ج‬ ‫ر‬ ‫خ‬ ‫َت‬ ‫ل‬ ‫َا‬ ‫ق‬ ‫‪.‬‬ ‫ا‬ ‫يش‬‫َََْ َ ْ ً‬ ‫ش‬ ‫ِ‬ ‫ع‬ ‫ت‬ ‫ا‬ ‫ن‬ ‫ت‬ ‫ي‬ ‫ب‬ ‫ُأل‬ ‫م‬ ‫ت‬ ‫َ‬ ‫ال‬ ‫و‬ ‫ًا‬ ‫ث‬ ‫ي‬ ‫ِ‬
‫ق‬ ‫ن‬ ‫ت‬
‫َََ َْ‬ ‫ا‬ ‫ن‬ ‫ت‬ ‫ير‬ ‫م‬ ‫ِ‬ ‫ث‬ ‫َ َُّ ُ‬ ‫ِ‬
‫ق‬ ‫ن‬ ‫ت‬ ‫َ‬ ‫ال‬ ‫و‬ ‫ًا‬ ‫ث‬ ‫ي‬ ‫ِ‬
‫ث‬ ‫ث َ َ َْ‬
‫ب‬ ‫ت‬ ‫ا‬ ‫ن‬ ‫َ‬ ‫ث‬ ‫ي‬ ‫ِ‬
‫د‬ ‫ح‬ ‫َز ْر ٍع ال َ تَبُ ُّ‬
‫َ ْ‬ ‫َ َْ‬
‫عل ََّى‬ ‫اح‬ ‫ر‬
‫ّ ّ َ َ َ َ‬ ‫َأ‬ ‫و‬ ‫ا‬‫ً‬ ‫ي‬ ‫ط‬ ‫ِ‬ ‫خ‬
‫َ‬ ‫ذ‬‫َ‬ ‫خ‬
‫َ‬ ‫َأ‬‫و‬ ‫ا‬‫ً‬
‫َ ّ َ َ َ ّ َ‬ ‫ي‬ ‫ر‬
‫ِ‬ ‫ش‬ ‫ب‬ ‫ِ‬
‫ك‬ ‫ر‬ ‫ا‬‫ً‬ ‫ي‬ ‫ر‬
‫ِ‬ ‫س‬ ‫ً‬ ‫ال‬ ‫ج‬ ‫ر‬ ‫ه‬
‫َ ْ ُ َْ َُ َ ُ‬‫د‬ ‫ع‬ ‫ب‬ ‫ت‬ ‫َح‬ ‫ك‬ ‫ن‬ ‫ف‬
‫َ‬ ‫ا‬ ‫ه‬ ‫َح‬
‫ََ َ َ‬ ‫ك‬ ‫ن‬ ‫و‬ ‫ي‬ ‫ن‬ ‫ِ‬ ‫ق‬
‫َ‬ ‫َ‬ ‫ّ‬ ‫ل‬ ‫َط‬ ‫ف‬ ‫ن‬ ‫ِ‬ ‫ي‬ ‫ت‬
‫ُ َّ َ َ ْ‬ ‫ن‬ ‫ا‬ ‫م‬ ‫ِر‬ ‫ب‬ ‫ا‬ ‫ه‬ ‫ْ َ‬ ‫ر‬‫ِ‬ ‫ص‬ ‫خ‬
‫َ‬ ‫ت‬ ‫ِ‬ ‫ح‬ ‫َ ْ‬ ‫ت‬ ‫ن‬ ‫ْ‬ ‫م‬ ‫ِ‬ ‫ان‬ ‫ِ‬ ‫ب‬ ‫ْع‬
‫َ ََ‬ ‫ل‬ ‫ي‬ ‫ن‬ ‫ِ‬ ‫ي‬
‫ْ َْ‬ ‫د‬ ‫ه‬ ‫ف‬
‫َ‬ ‫ْ‬ ‫ل‬ ‫َا‬ ‫ك‬ ‫ان ل ََها‬ ‫َول ََد ِ‬
‫َ‬
‫ع َطا ِني َما بَل َغَ َأ ْص َغ َر آ ِنيَ ِة َأبِي‬ ‫َأ‬ ‫ء‬ ‫ى‬ ‫ش‬ ‫ُل‬ ‫َ‬ ‫ك‬ ‫ت‬ ‫ع‬ ‫م‬ ‫ج‬ ‫َو‬ ‫ل‬ ‫ف‬ ‫َك‬ ‫ِ‬ ‫ل‬ ‫ه‬ ‫َأ‬ ‫ي‬ ‫ير‬ ‫م‬ ‫ِ‬ ‫و‬ ‫ع‬ ‫ر‬ ‫ز‬ ‫م‬ ‫ُأ‬ ‫ي‬ ‫ِ‬ ‫ل‬ ‫ُ‬ ‫ك‬ ‫َال‬ ‫َ‬ ‫ق‬ ‫‪.‬‬ ‫ا‬ ‫ج‬ ‫و‬ ‫ز‬ ‫ح‬ ‫ِئ‬ ‫ا‬ ‫ر‬ ‫ُل‬ ‫ك‬ ‫ن‬ ‫ِ‬
‫م‬ ‫ي‬ ‫ِ‬
‫ن‬ ‫ا‬ ‫ط‬ ‫ع‬ ‫َأ‬ ‫و‬ ‫ا‬ ‫ي‬ ‫َر‬ ‫ث‬ ‫ا‬ ‫م‬
‫ْ‬ ‫ٍ‬ ‫ْ‬ ‫َ‬ ‫ّ‬ ‫ْ َ َ ْ ُ‬ ‫َ‬ ‫ْ‬ ‫ِ‬ ‫ْ ٍ َ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫ْ ً‬ ‫َ‬ ‫ةٍ‬ ‫َ َ‬ ‫ِ‬ ‫ّ‬ ‫ْ‬ ‫ّ َ ْ َ‬ ‫ً‬ ‫ِ‬ ‫ن َ َع ً‬
‫ت ل َِك كََأبِي َز ْر ٍع ُأل ّ ِم َز ْر ٍع " ‪.‬‬ ‫ول الل ّ َ ِه صلى الله عليه وسلم " كُن ْ ُ‬ ‫َال لِي َر ُس ُ‬ ‫عاِئ َش ُة ق َ‬ ‫َت َ‬ ‫َز ْر ٍع ‪ .‬قَال ْ‬
‫‪13. https://sunnah.com/muslim:2448a sahih muslim‬‬
‫ت ال ِْم ْز َه ِر َأيْقَ َّن َأن ّ َُه َّن‪////‬‬ ‫َت ال َْم َس ِار ِح ِإ ذَا َس ِم ْع َن َص ْو َ‬ ‫ات ال َْمبَ ِار ِك َقلِيال ُ‬ ‫ير ُ‬ ‫َمالِ ٌك َو َما َمالِ ٌك َمالِ ٌك َخيْ ٌر ِم ْن َذلِ ِك ل َُه ِإ ب ٌِل ك َ ِث َ‬
‫‪///malik wama malik malik khayr min dhalik lah 'iibil kathirat almabarik qalilaat‬‬
almasarih 'iidha samien sawt almizhar 'ayqann 'annahunn
/// al mahzar used as word for music

14. https://sunnah.com/riyadussalihin:1691 hadith about the bell is one of the

instruments of shaitan
Reference : Riyad as-Salihin 1691
In-book reference : Book 17, Hadith 181
//mazamir alshaytani--"‫"مزامير الشيطان‬
//‫ مزمور‬mazamir as instrument

---------------- hadith about singing-----51 and play +n

15. https://sunnah.com/ibnmajah:2168 daif.

16. https://sunnah.com/adab:786 albani/ ibn abbas prohibits.

17. https://sunnah.com/ibnmajah:4020 hasan darussalam ibn majah, similar to hadith

of drinking wine with another name and the mountain, bialmaeazif used as word

18. https://sunnah.com/mishkat:3154 mishkat as masabih, ibn hibbin sahih hadith.

why do you not sing aiesha.
tughannina used as word for sing. َ ّ ‫ تُ َغ ِن‬most probably
‫ين‬ and alghina'a as another
word for sing ( ‫) الغناء‬
////eayishat qalat: kanat eindi jariatan min al'ansar zawwajtuha faqal rasul alllah
salla alllah wasallama<<'ala tughannina? yuhibbun alghina'a>> . rawah abn hban fi
sahihh
//// ‫اه‬ َ َ ‫ون ال ِْغن‬
ُ ‫ َر َو‬. »‫اء‬ َ ّ ‫ول الل ّ َ ِه َصلَّى الل ّ َ ُه َو َسل َّ َم«َأل َا تُ َغ ِن‬
َ ُّ‫ين؟ ي ُ ِحب‬ َ َ‫ت ِعن ْ ِدي َج ِاري َ ًة ِم َن الَْأن ْ َص ِار َز ّ َو ْجتُ َها َفق‬
ُ ‫ال َر ُس‬ ْ ‫عاِئ َش َة قَال‬
ْ َ ‫ ك َان‬:‫َت‬ َ
‫ابْن حبَان ِفي َص ِحيحه‬

19. https://sunnah.com/nasai:3369 hasan darussalam sunan an nasai

///، . " ‫َاح‬ ِ ‫ت ِفي ال ِن ّك‬ ُ ‫الص ْو‬ ُّ ‫ول الل َّ ِه صلى الله عليه وسلم " ف َْص ُل َما بَي ْ َن ال َْحال َِل َوال َْح َرا ِم‬
َّ ‫الد ُّف َو‬ ُ ‫َال َر ُس‬
َ ‫َال ق‬
َ ‫ق‬
///, qal qal rasul alllah salaa allah ealayh wasalam " fasl ma bayn alhalaal
walharam alddff walssawt fi alnnikah . "
ِ ‫ت ِفي ال ِن ّك‬
///"" ‫َاح‬ َّ ‫الد ُّف َو‬
ُ ‫الص ْو‬ ُّ ‫ ف َْص ُل َما بَي ْ َن ال َْحال َِل َوال َْح َرا ِم‬/// quote " fasl ma bayn alhalaal
walharam alddff walssawt fi alnnikah "

20. https://sunnah.com/nasai:3370 abu balj said muhammed bin hatib said singing
is bad.
//short version/// ‫ول الل ّ َ ِه صلى الله عليه وسلم " ِإ ّ َن ف َْص َل َما بَي ْ َن ال َْحال َِل‬
ُ ‫َال َر ُس‬
َ ‫َال ق‬ ِ ‫ح ّ َم َد بْ َن َح‬
َ ‫ ق‬،‫اط ٍب‬ ُ ‫َس ِم ْع‬
َ ‫ت ُم‬
. " ‫ت‬ُ ‫الص ْو‬
َّ ‫َوال َْح َرا ِم‬
//samiet muhammad bn hatibin, qal qal rasul alllah salaa allah ealayh wasalam "
'inn fasl ma bayn alhalaal walharam alssawt . "
I heard Muhammad ibn Hatib, who said that the Messenger of God, may God’s prayers
and peace be upon him, said: “Verily, the separation between what is permissible
and what is forbidden is the sound.”
/// alssawt used as the sound.

21. https://sunnah.com/ibnmajah:1340 daif “The Messenger of Allah (‫ )ﷺ‬said:

‘Allah listens more attentively to a man with a beautiful voice who recites Qur’an
out loud than the master of a singing slave listens to his slave.’”

22. https://sunnah.com/abudawud:4927 daif ,albani old man during wedding feast

told masoud told that singing produces hypocrisy Sunan Abi Dawud 4927
// alghina used as word for song
23. https://sunnah.com/bukhari:6210 Sahih al-Bukhari 6210,Book 78, Hadith 234
anjasha slave singing to camels ,the Prophet was there.
///check transliteration and arabic, possible error on site with translation,

24. //6209 similar hadith as above..check yuradidun word for chanting since arabic
translating doesnt show singing in this hadith.
The Prophet (‫ )ﷺ‬had a Had (a camel driver) called Anjasha, and he had a nice
voice. The Prophet (‫ )ﷺ‬said to him, "(Drive) slowly, O Anjasha! Do not break the
glass vessels!" And Qatada said, "(By vessels') he meant the weak women."
REFERENCE: Sahih Al Bukhari 6211
In-book reference: Sahih Al Bukhari Book 78 Chapter 116 Hadith 3
‫الص ْو ِت‬a
َّ lsawti, voice, sound a is sufix cant space arround

25. https://sunnah.com/tirmidhi:2212 daif darussalam "In this Ummah there shall be

collapsing of the earth, transformation and Qadhf." A man among the Muslims said:
"O Messenger of Allah! When is that?" He said: "When singing slave-girls, music,
and drinking intoxicants spread."

26. https://sunnah.com/tirmidhi:3195 daif darussalam idle talk lawhul hadith slave

singers

27.https://sunnah.com/ibnmajah:1899 Sahih darussalam, ibn majah, Prophet saw banu

najjar girls singing.
///‫ح ُن َج َو ٍار‬ ْ َ ‫ِج َو ٍار ي َ ْض ِربْ َن ب ُِد ِ ّف ِه ّ َن َويَتَ َغن َّي ْ َن َويَقُل َْن ن‬ َّ ‫َأ ّ َن النَّب‬
َ ‫ِي ـ صلى الله عليه وسلم ـ َم ّ َر بِبَ ْع ِض ال َْم ِدين َ ِة َفِإذَا ُه َو ب‬
/// 'ann alnnabi salaa allah ealayh wasalam marr bibaed almadinat fa'iidha hu
bijawar yadribn biduffihinn wayataghannayn wayaquln nahn jawar
//‫ َويَتَ َغن َّي ْ َن‬--And they sing, wayataghannayn
/// yadribn - they hit/ play drum,oud, tamburine/ ‫ي َ ْض ِربْ َن‬

28. https://sunnah.com/adab:784 ,hasan, albani. ‫ير ٍة‬ َ ‫عل َى َج ِاريَةٍ َص ِغ‬

َ ‫ ف ََم ّ َر‬، ِ‫السوق‬
ُّ ‫ع َم َر ِإ ل َى‬ ِ
ُ ‫الله بْ ِن‬ ‫عبْ ِد‬
َ
.‫ان ل َْو تَ َر َك َأ َح ًدا لَتَ َر َك َه ِذ ِه‬ ‫ط‬‫ي‬
َ َْ ّ‫الش‬
َ َ
‫ن‬ ّ ‫ِإ‬ : ‫ال‬
َ ‫ق‬
َ ‫ف‬
َ ،‫ي‬ ِ
‫ن‬
ّ ُ‫غ‬
َ ‫ت‬
//tughanni used as word for singing,

29. https://sunnah.com/adab:723 , albani, check validity... Abdullah bin al-Zubayr

(ra) stopped speaking when he heard a thunder-clap and said:
“Glory be to him whose praise the thunderclap sings and the angels glorify in awe
of him”. He used to say, then, that the thunder-clap is a stern warning for the
dwellers of earth.
َ ‫ َأن ّ َُه ك‬،‫الله بْ ِن ال ّزُبَي ْ ِر‬
/// ‫َان ِإ ذَا َس ِم َع‬ ِ ‫عبْ ِد‬َ ‫ع ْن‬ ِ
َ ،‫الله بْ ِن ال ّزُبَيْ ِر‬ ‫عبْ ِد‬َ ‫ام ِر بْ ِن‬ِ ‫ع‬ َ ‫ع ْن‬َ ،‫ َح َّدث َ ِني َمالِ ُك بْ ُن َأن َ ٍس‬:‫َال‬
َ ‫يل ق‬ ِ ‫َح َّدثَنَا ِإ ْس َم‬
ُ ‫اع‬
ِ
.‫األرض‬
ْ ِ ِ
ْ ٌ‫ ِإ ّ َن َهذَا ل ََوعيدٌ َشديد‬:‫ول‬
‫أله ِل‬ ِ ِ ِ ِ ‫ِئ‬ ِ
ُ ُ‫ ث ُّمَ يَق‬،}‫ِح ْمده َوال َْمال َ ك َ ُة م ْن خيفَته‬ِ َ ‫ع ُد ب‬ َ ّ ‫ان ال ّ َ ِذي {ي ُ َسبّ ُِح‬
ْ ‫الر‬ َ ‫ح‬َ ْ‫ ُسب‬:‫َال‬ َ ‫ع َد تَ َر َك ال َْح ِد‬
َ ‫يث َوق‬ ْ ‫الر‬
َّ

// check translation, does thunder sing?

30. https://sunnah.com/muslim:892a sahih muslim, aisa and 2 singing girls

// ‫َت َول َيْ َستَا ب ُِم َغ ِن ّيَتَيْ ِن‬
ْ ‫اث قَال‬ ُ ‫َت ب ِِه اَألن ْ َص‬
ٍ ‫ار ي َ ْو َم بُ َع‬ ْ ‫اول‬ ِ َ ‫ان ِم ْن َج َو ِاري اَألن ْ َص ِار تُ َغ ِن ّي‬
َ َ‫ان ب َِما تَق‬ ِ َ‫و ِعن ْ ِدي َج ِاريَت‬. َ
//waeindi jariatan min jawari al'ansar tughannian bima taqawalat bih al'ansar yawm
bueath qalat walaysata bimughanniatayn .
//And I have two girls from among the Ansar's concubines who sing according to what
the Ansar said on the day of the Baath.
// tughannian used as sing/ play
ُ ‫ َفقَ َال َر ُس‬. ‫ول الل ّ َ ِه صلى الله عليه وسلم َو َذلِ َك ِفي ي َ ْو ِم ِعي ٍد‬
//‫ول‬ ِ ‫ت َر ُس‬ ِ ْ ‫ان ِفي بَي‬
ِ ‫الشي ْ َط‬
َ ّ ‫ور‬ ِ ‫َفقَ َال َأبُو بَك ٍْر َأب ُِم ْز ُم‬
//faqal 'abu bakr 'abimuzmur alshshaytan fi bayt rasul alllah salaa allah ealayh
wasalam wadhalik fi yawm eid . faqal rasul
//Abu Bakr said, “The devil is in the house of the Messenger of God, may God’s
prayers and peace be upon him, on a feast day.” The Messenger of God said: // check
translation.
Reference : Sahih Muslim 892a
In-book reference : Book 8, Hadith 16
USC-MSA web (English) reference : Book 4, Hadith 1938

31. https://sunnah.com/ibnmajah:1897 Grade: Sahih (Darussalam)

Reference : Sunan Ibn Majah 1897
In-book reference : Book 9, Hadith 53
English translation : Vol. 3, Book 9, Hadith 1897
//‫َال كُن َّا‬ َ ‫ ق‬- ‫اس ُم ُه َخالِدٌ ال َْم َد ِن ُّي‬ ‫ َ َأ‬،‫اد بْ ُن سل َم َة‬ ُ ‫ َح َّدثَنَا ي َ ِز‬،‫َح َّدثَنَا َأبُو بَك ِْر بْ ُن َأبِي َشيْبَ َة‬
ْ - ،‫ع ْن بِي ال ُْح َسيْ ِن‬ َ َ ُ ‫ َح ّ َدثَنَا َح ّ َم‬،‫ون‬ َ ‫يد بْ ُن َه ُار‬
‫ول‬ُ ‫عل ََّى َر ُس‬ َ ‫ل‬ َ ‫خ‬ ‫د‬
َ َ ْ َ ‫َت‬ ‫ل‬ ‫ا‬ ‫ق‬ ‫ف‬
َ . ‫ا‬‫َه‬
َ ‫ل‬ ‫ك‬َ ِ ‫ل‬ ‫ذ‬
َ ‫ا‬ ‫ن‬
َْ‫َر‬ ‫ك‬ ‫ذ‬
َ ‫ف‬
َ ‫ذ‬ٍ ‫و‬ ‫ع‬‫م‬
ِّ َ ُ ‫ت‬ ِ ‫ن‬ ‫ب‬
ِ ‫ِع‬
ْ ِ ّ َ ُّ‫ي‬ ‫ب‬ ‫الر‬ ‫َى‬ ‫ل‬ ‫ع‬
َ َ َ َ ‫ا‬ ‫ن‬ْ ‫ل‬ ‫خ‬ ‫َد‬‫ف‬ ‫ن‬ ‫َي‬ ‫ن‬ ‫غ‬ ‫ت‬ ‫ي‬ ‫و‬
َ ْ ّ َ َ َ َ ّ ُّ ِ
‫ف‬ ‫ِالد‬ ‫ب‬ ‫اء َوال َْج َو ِاري ي َ ْض ِربْ َن‬
َ ‫ور‬
َ ‫اش‬
ُ ‫ع‬َ ‫بِال َْم ِدين َ ِة ي َ ْو َم‬
‫يما تَقُوال َِن َو ِفينَا‬ َ ‫ف‬ِ ‫َن‬
ِ ‫وال‬ ‫ق‬
ُ ‫ت‬ ‫و‬ ‫ر‬‫د‬ ‫ب‬
َ َ ٍْ َ َ َْ ‫م‬ ‫و‬‫ي‬ ‫ُوا‬ ‫ل‬ ِ
‫ت‬ ‫ق‬
ُ ‫ين‬َ ِ
‫ذ‬ َ ّ ‫ل‬‫ا‬ ‫ي‬ ‫ِئ‬ ‫ا‬َ ‫آب‬ ‫ان‬
ِ ‫ب‬ ‫د‬‫ن‬
َََُْ‫ت‬ ‫و‬ ‫ان‬ِ ‫ي‬ ِ
‫ن‬
َّ ُ‫غ‬
َ ‫ت‬ ‫ان‬
ِ ‫ت‬ ‫ي‬
ََ َ‫ار‬
ِ ‫ج‬ ‫ي‬ ِ
‫د‬ ‫ن‬
ْ َ‫ع‬ِ ‫و‬ ‫ي‬ ‫س‬ ِ ‫ر‬ ‫ع‬
ْ ُ ‫ة‬َ ‫ِيح‬
َ َ ‫ب‬ ‫ص‬ ‫ـ‬ ‫وسلم‬ ‫عليه‬ ‫الله‬ ‫الل َّ ِه ـ صلى‬
. " ‫غ ٍد ِإ ال ّ َ الل َّ ُه‬ َ ‫ُوه َما ي َ ْعل َُم َما ِفي‬ ُ ‫ل‬ ‫و‬ ‫ق‬
ُ ‫ت‬
َ َ ‫ال‬ ‫ف‬
َ ‫َا‬ ‫ذ‬ ‫ه‬ ‫ا‬ ‫م‬
َ ‫َأ‬ " ‫ال‬َ ‫ق‬
َ ‫ف‬
َ . ‫د‬
ٍ ‫غ‬
َ ‫ي‬ ِ
‫ف‬ ‫ا‬ ‫م‬ ‫َم‬ ‫ل‬ ‫ع‬ ‫ي‬ ‫ِي‬
ٌ ‫ب‬َ ‫ن‬
َ ّ َ ُ َْ ّ
// “We were in Al-Madinah on the Say of 'Ashura and the girls were beating the Daff
and singing. We entered upon Rubai' bint Mu'awwidh and mentioned that to her. She
said: 'The Messenger of Allah entered upon me on the morning of my wedding, and
there were two girls with me who were singing and mentioning the qualities of my
forefathers who were killed on the Day of Badr. One of the things they were saying
was: “Among us there is a Prophet who knows what will happen tomorrow.” He said:
“Do not say this, for no one knows what will happen tomorrow except Allah.”
//tughannian used as sing
// Prophet told them to do not say he knows the future but did not stop them
singing and playing .

32. https://sunnah.com/bukhari:4001

Reference : Sahih al-Bukhari 4001

In-book reference : Book 64, Hadith 52
USC-MSA web (English) reference : Vol. 5, Book 59, Hadith 336
Prophet told maidens who were singing and playing to continue without telling that
he knows the future
//‫ف‬ِ ّ ‫ِالد‬
ُّ ‫ب‬---with a tambourine--
// ‫ف‬ ِ ّ ‫ِالد‬
ُّ ‫يَ ْض ِربْ َن ب‬، -- beat a tambourine/ play

33. https://sunnah.com/nasai:1597 Grade: Sahih (Darussalam)

Reference : Sunan an-Nasa'i 1597
In-book reference : Book 19, Hadith 42
English translation : Vol. 2, Book 19, Hadith 1598
hadith about abu bakr interupting play on eid similar to all above

34. https://sunnah.com/nasai:3383 hadith speaks about singing at weddings

yughannin used as word for singing ‫ين‬َ ّ ‫ي ُ َغ ِن‬
Grade: Sahih (Darussalam)
Reference : Sunan an-Nasa'i 3383
In-book reference : Book 26, Hadith 188
English translation : Vol. 4, Book 26, Hadith 3385

35. https://sunnah.com/ibnmajah:1900 Grade: Da'if (Darussalam) hadith

about singing during wedding. Prophet said. yughanni uses as word for singing
Reference : Sunan Ibn Majah 1900
In-book reference : Book 9, Hadith 56
English translation : Vol. 3, Book 9, Hadith 1900

36. https://sunnah.com/ibnmajah:1898 hadith about 2 girls sining in Prophets house

Grade: Sahih (Darussalam) tughannian ‫ان‬ِ َ ‫ تُ َغ ِن ّي‬used as singing.
Reference : Sunan Ibn Majah 1898
In-book reference : Book 9, Hadith 54
English translation : Vol. 3, Book 9, Hadith 1898

37. https://sunnah.com/ibnmajah:2445 Grade: Sahih (Darussalam)

Hureire sang to camels
Reference : Sunan Ibn Majah 2445
In-book reference : Book 16, Hadith 10
English translation : Vol. 3, Book 16, Hadith 2445

38. https://sunnah.com/tirmidhi:1282 Grade: Da'if (Darussalam) do not

buy female slave singers..
Reference : Jami` at-Tirmidhi 1282
In-book reference : Book 14, Hadith 84
English translation : Vol. 1, Book 12, Hadith 1282
َ ‫وه ّ َن َوال َ َخيْ َر ِفي ِت‬
////‫ج َار ٍة‬ ُ ‫وه َّن َوال َ تُ َع ِل ّ ُم‬ ِ َ ‫ِيعوا الْقَيْن‬
ُ ‫ات َوال َ تَ ْشتَ ُر‬ ُ ‫َال " ال َ تَب‬
َ ‫الله عليه وسلم ق‬
///aallah ealayh wasalam qal " la tabieuu alqaynat wala tashtaruhunn wala
tueallimuhunn wala khayr fi tijara
//God bless him and grant him peace said: “Do not sell or buy female concubines,
and do not teach them, and there is no good in trade.”
possible referecenre to sex slaves
alqaynat used as word for singers. ‫ات‬ ِ َ ‫الْقَيْن‬
‫ القَيْنات‬the female singer Determinative, noun, female plural ‫ قين‬-- Qin,
shelter,protect,keep,saguard, preserve

39. https://sunnah.com/adab/53/4 Grade: Hasan (Al-Albani) Sunnah.com

reference : Book 1, Hadith 4
English translation : Book 53, Hadith 1247
Arabic reference : Book 1, Hadith 1247
Aisha brothers circumcizes called for a entartainer, he sang and had a lot of hair?
or bad ryhmes.
َ
//‫ َي َتغ َّنى‬yataghanna

40. https://sunnah.com/mishkat:3159 ,albani -----hadith from 2 bedr fighters

listening to songs during wedding.
Reference : Mishkat al-Masabih 3159
In-book reference : Book 13, Hadith 79
// ‫ الل ّ َ ْه ِو‬word for fun alllahw
///‫ب َفِإن ّ َُه ق َْد َر ّخ ََص لَنَا ِفي الل َّ ْه ِو‬ َ ‫َاس َم ْع َم َعنَا َوِإ ْن ِش‬
ْ ‫ْئت فَاذ َْه‬ ْ ‫ ف‬.
///fasmae maeana wa'iin shit fadhhab fa'innah qad rakhkhas lana fi alllahw .

41. https://sunnah.com/mishkat:2780 weak hadith about seling and buying slave

ِ َ ‫ الْقَيْن‬alqaynat used as word.
singers females..‫ات‬
Reference : Mishkat al-Masabih 2780
In-book reference : Book 11, Hadith 22
42. https://sunnah.com/mishkat:2207 ,albani but not studied. hadith about
reciting Kuran and avoiding singing it or imitiating jews and christians.Prophet
said.
Reference : Mishkat al-Masabih 2207
In-book reference : Book 8, Hadith 97

43. https://sunnah.com/abudawud:2986 albani sahih long hadith about man whose

camels were killed by drunken person who listened to singing slave girl
Reference : Sunan Abi Dawud 2986
In-book reference : Book 20, Hadith 59
English translation : Book 19, Hadith 2980

44. https://sunnah.com/muslim:892c hadith about music and song during eid and
abu bakr interupting, plus naration about aisha sawing abysinians dance/sport
spears and shields

Reference : Sahih Muslim 892c

In-book reference : Book 8, Hadith 18
USC-MSA web (English) reference : Book 4, Hadith 1940

45. https://sunnah.com/tirmidhi:2210 Prophet states 15 things that will condemn

the earth
Grade: Da'if (Darussalam)
Reference : Jami` at-Tirmidhi 2210
In-book reference : Book 33, Hadith 53
English translation : Vol. 4, Book 7, Hadith 2210
//alqaynat walmaeazif used as singing and music

46. https://sunnah.com/tirmidhi:2211 similar to above, daif Grade: Da'if

(Darussalam)
Reference : Jami` at-Tirmidhi 2211
In-book reference : Book 33, Hadith 54
English translation : Vol. 4, Book 7, Hadith 2211
//alqaynat walmaeazif washuribat musical instruments and musical instruments
//‫ت‬ِ َ‫ات َوال َْم َع ِاز ُف َو ُش ِرب‬
ُ َ ‫ال ْ َقيْن‬

47. https://sunnah.com/mishkat:3155 hadith about wedding of ansari woman and her

escort and singing, Prophet said.
Reference : Mishkat al-Masabih 3155
In-book reference : Book 13, Hadith 75
albanian not studied.

48. https://sunnah.com/mishkat:1432 hadith about 2 girls singing and playing

tambourine al Prophet allowed them
Reference : Mishkat al-Masabih 1432
In-book reference : Book 4, Hadith 833

49. https://sunnah.com/muslim:1979a hadith about drunk man who killed a camel

Reference : Sahih Muslim 1979a
In-book reference : Book 36, Hadith 1
USC-MSA web (English) reference : Book 23, Hadith 4879
//ٌ‫قَيْنَة‬ qayna untranslatable, tughannih used for sing

50. https://sunnah.com/muslim:892e Aisha hadith about singing with girls and abu
bakr stopped them and Prophet said to let them go, also noting the spear and shield
sport play dance from the abbysinians

Reference : Sahih Muslim 892e

In-book reference : Book 8, Hadith 20
USC-MSA web (English) reference : Book 4, Hadith 1942

51. https://sunnah.com/bukhari:949 hadith about spear and shield

dance/game/play/sport plus siging girls and Aisha place
Reference : Sahih al-Bukhari 949, 950
In-book reference : Book 13, Hadith 2
USC-MSA web (English) reference : Vol. 2, Book 15, Hadith 70
//tughannian used as sing
//mizmarat alshshaytan shaitan instrument ‫ان‬ِ ‫الشي ْ َط‬ َ ‫ِم ْز َم‬
َ ّ ‫ار ُة‬

52. https://sunnah.com/bukhari:2906 similar to above, 2 girls interupted by abu

bakr, Prophet dismissies him, abbysinians play with spears
Reference : Sahih al-Bukhari 2906, 2907
In-book reference : Book 56, Hadith 120
USC-MSA web (English) reference : Vol. 4, Book 52, Hadith 155
//‫ول الل َّ ِه صلى الله عليه‬
ِ ‫ان ِعن ْ َد َر ُس‬
ِ ‫الشي ْ َط‬ َ ‫ ف ََد َخ َل َأبُو بَك ٍْر فَانْتَ َه َر ِني َوق‬،‫ال ْ ِف َر ِاش َو َح َّو َل َو ْج َه ُه‬
َ ‫َال ِم ْز َم‬
َ ّ ‫ار ُة‬
//alfirash wahawwal wajhahu, fadakhal 'abu bakr fantaharani waqal mizmarat
alshshaytan eind rasul alllah salaa allah ealayh
//mizmarat alshshaytan

53. https://sunnah.com/tirmidhi:3690
Grade: Hasan (Darussalam)
Reference : Jami` at-Tirmidhi 3690
In-book reference : Book 49, Hadith 86
English translation : Vol. 1, Book 46, Hadith 3690
Hadith about a black slae girl who pplayed for Prophet upon returning
//‫ف‬ِ ّ ‫ِالد‬
ُّ ‫ ب‬tambourine

54. https://sunnah.com/ibnmajah:2613 MAUDU grade, fake

Grade: Maudu (Darussalam)
Reference : Sunan Ibn Majah 2613
In-book reference : Book 20, Hadith 81
English translation : Vol. 3, Book 20, Hadith 2613
// tambourine player came to Prophet seeking to play good songs Prophet denied.

55. https://sunnah.com/muslim:1979c hadith about drunk hamza when he kills the

camel because singer told him so.

Reference : Sahih Muslim 1979c

In-book reference : Book 36, Hadith 3
USC-MSA web (English) reference : Book 23, Hadith 4881

56. https://sunnah.com/mishkat:2779, albani not studied.... hadith about accepting

payment for dog and earning of a zammara/prostitute/entarteiner with sexual
connotation ,mizmar stated in explanation

Reference : Mishkat al-Masabih 2779

In-book reference : Book 11, Hadith 21

57. https://sunnah.com/adab/55/17 hadith about 2 girls playing in the streets,

not sure dancing or sport or game but got given money...albani says weak
transmission
Sunnah.com reference : Book 1, Hadith 17
English translation : Book 55, Hadith 1298
Arabic reference : Book 1, Hadith 1298
//‫ون‬
َ ُ‫يَل َْعب‬-- to play yaleabun

58. https://sunnah.com/bulugh/2/132 aisha wathched abbysinians play in mosque

not in company of Prophet, bukhari said this is authentic
Sunnah.com reference : Book 2, Hadith 132
English translation : Book 2, Hadith 258
Arabic reference : Book 2, Hadith 260

59. https://sunnah.com/bukhari:454 same as above with more words

60. https://sunnah.com/bukhari:5190 hadith about aisha ant ethiopians playing

with spears
Reference : Sahih al-Bukhari 5190
In-book reference : Book 67, Hadith 124
USC-MSA web (English) reference : Vol. 7, Book 62, Hadith 118
// ‫ون‬
َ ُ‫ يَل َْعب‬they-play- to play- play play with yaleabun // with spears

61. https://sunnah.com/tirmidhi:2160 hadith about Prophet warning not to steal

items even in play or seriousnes
Grade: Sahih (Darussalam)
Reference : Jami` at-Tirmidhi 2160
In-book reference : Book 33, Hadith 3
English translation : Vol. 4, Book 7, Hadith 2160
//‫ ال َِعبًا‬--in play, for fun, laaeiban used as word for playing arround.

62. https://sunnah.com/nasai:1594 Aisha watching the ethiopians from different

transmission chain or book.
Grade: Sahih (Darussalam)
Reference : Sunan an-Nasa'i 1594
In-book reference : Book 19, Hadith 39
English translation : Vol. 2, Book 19, Hadith 1595

63. https://sunnah.com/nasai:1596 Umar saw ethiopians playing in masjid and

rebuked them and Prophet said them be
Grade: Sahih (Darussalam)
Reference : Sunan an-Nasa'i 1596
In-book reference : Book 19, Hadith 41
English translation : Vol. 2, Book 19, Hadith 1597
64. https://sunnah.com/bulugh/8/132 , daif used only for word play, kid, joke
arround
Sunnah.com reference : Book 8, Hadith 132
English translation : Book 8, Hadith 1088
Arabic reference : Book 8, Hadith 1077
//‫ب‬ُ ‫ا َلل َّ ِع‬

65. https://sunnah.com/bukhari:3529 hadith about aisha saying of 2 girls singing

in Prophets house and ethiopians playing with Prophets allowing them to play and
sing
Reference : Sahih al-Bukhari 3529, 3530
In-book reference : Book 61, Hadith 39
USC-MSA web (English) reference : Vol. 4, Book 56, Hadith 730

66. https://sunnah.com/muslim:892h Aisha seeing abbysinians playing in the mosque,

another version
Reference : Sahih Muslim 892h
In-book reference : Book 8, Hadith 23

67. https://sunnah.com/muslim:893 abbysinians playing with spears Umar khatab

throw stones at them,Prophet said leave them alone.
Reference : Sahih Muslim 893
In-book reference : Book 8, Hadith 24
USC-MSA web (English) reference : Book 4, Hadith 1946

68. https://sunnah.com/bukhari:5236 hadith about Aisha seeing ethiopians play

Reference : Sahih al-Bukhari 5236
In-book reference : Book 67, Hadith 169

69. https://sunnah.com/abudawud:4927, albani, daif. old man on wedding feast

claims song induces hypocrisy because ibn masoud told him
Reference : Sunan Abi Dawud 4927
In-book reference : Book 43, Hadith 155
English translation : Book 42, Hadith 4909

70. https://sunnah.com/mishkat:3244 hadith about abysinians playing in mosque

Reference : Mishkat al-Masabih 3244
In-book reference : Book 13, Hadith 162

71. https://sunnah.com/muslim:892d another hadith same as above

Reference : Sahih Muslim 892d

In-book reference : Book 8, Hadith 19
USC-MSA web (English) reference : Book 4, Hadith 1941

72. https://sunnah.com/abudawud:3312 , albani sahih... woman playing tambourine for

Prophet
Reference : Sunan Abi Dawud 3312
In-book reference : Book 22, Hadith 71
English translation : Book 21, Hadith 3306
//bialddff used for word of play tambourine.

73. https://sunnah.com/abudawud:4922 Grade: Sahih (Al-Albani) hadith about

Prophet visiting someone and two girls were singing and playing. Prophet
interrupted them not to sing how he knows the future.
Reference : Sunan Abi Dawud 4922
In-book reference : Book 43, Hadith 150
English translation : Book 42, Hadith 4904

74. https://sunnah.com/mishkat:3140 same as the above

Reference : Mishkat al-Masabih 3140
In-book reference : Book 13, Hadith 60
also albani sahih

75. https://sunnah.com/tirmidhi:3691 hasan darussalam ethiopian woman prancing

and childred played arroung her and Aisa with Prophet watched them
Reference : Jami` at-Tirmidhi 3691
In-book reference : Book 49, Hadith 87
English translation : Vol. 1, Book 46, Hadith 3691

76. https://sunnah.com/mishkat:3438 woman fulfiling vow to play tambourine for

Prophet
Reference : Mishkat al-Masabih 3438
In-book reference : Book 15, Hadith 32

77. https://sunnah.com/mishkat:1432 hadith about 2 girls singing and playing and

abu bakr and Prophet allowing music
Reference : Mishkat al-Masabih 1432
In-book reference : Book 4, Hadith 833

78. https://sunnah.com/mishkat:3654 albani, weak, Prophet said to destroy

instruments
Reference : Mishkat al-Masabih 3654
In-book reference : Book 17, Hadith 90
//almaeazif walmazamir used as words for instruments
//‫ف‬ِ ‫ ال َْم َع ِاز‬almaezif-instrument
//‫ير‬ ِ ‫ َوال َْم َز‬walmazamir psalms?
ِ ‫ام‬

79. https://sunnah.com/bukhari:2238 hadith about prohibition of selling dogs and

earnings of a prostitute not a slave singing girl.
Reference : Sahih al-Bukhari 2238
In-book reference : Book 34, Hadith 184
USC-MSA web (English) reference : Vol. 3, Book 34, Hadith 440
//‫ ال ُْم َص ِ ّو َر‬photographer? almusawwira
// not a singing slave. word eluded me

80. https://sunnah.com/mishkat:3153, albani, hasen. Muhammad b. Hatib al-Jumahi

reported the Prophet as saying, “The distinction between what is lawful and what is
unlawful is the song and the tambourine at a wedding.”
Reference : Mishkat al-Masabih 3153
In-book reference : Book 13, Hadith 73
// ‫الد ُّف‬
ُّ ‫ َو‬instrumenbt-tambourine walddff most likely used as word
//‫ت‬ ‫و‬ ‫الص‬
ُ ْ َّ sound-song alssawt

81. https://sunnah.com/ibnmajah:311 daif, I heard 'Uthman bin 'Affan say: 'I never
sang a song or told a lie or touched my penis with my right hand after I swore on
oath of allegiance to the Messenger of Allah to that effect.'"
//taghannayt ‫ت‬ُ ْ ‫ تَ َغن َّي‬used as song, sing.
Grade: Da'if (Darussalam)
Reference : Sunan Ibn Majah 311
In-book reference : Book 1, Hadith 45
English translation : Vol. 1, Book 1, Hadith 311

82. https://sunnah.com/muslim:2658a volouptous song or talk is bad. not song or

talk in specific

Reference : Sahih Muslim 2658a

In-book reference : Book 46, Hadith 33
USC-MSA web (English) reference : Book 33, Hadith 6422
// ‫اع‬ ‫م‬‫ت‬
ُ َ ِْ ‫س‬ ِ ‫ال‬‫ا‬ ‫ا‬ ‫م‬ ‫اه‬
َ ُ َ ‫ن‬‫ز‬ِ zinahuma alaistimae

83. https://sunnah.com/riyadussalihin:1622 ,same as above with different SItesource

Reference : Riyad as-Salihin 1622

In-book reference : Book 17, Hadith 112

///83 hadith exceprt from 17 collections

1-Bukhari
2.Sahih Muslim
3.Simam an Nasa'I
4.Sunan Ibn Majah
5.Muwatta malik
6.Musnad Ahmad
7.Sunan ad-Darimi
8.collection of 40
9.An-nawawis 40 hadith
10.Riyad as-Salihin
11.Mishkat al-Masabih
12.al-Adab Al-Mufrad
13.Ash-Shama'il Al-Muhammadiyah
14.Bulugh al-Maram
15.Hisn al-Muslim
16.Sunan Abi Dawud
17.Jami at-Tirmidhi

appendix
First adhan hadith Companions sugested musical instruments but Prophet
did not chastized them.
https://sunnah.com/ibnmajah:707

Reference : Sunan Ibn Majah 707

In-book reference : Book 3, Hadith 2
English translation : Vol. 1, Book 3, Hadith 707

https://sunnah.com/muslim:377 same as above different words and transmition

Reference : Sahih Muslim 377
In-book reference : Book 4, Hadith 1
USC-MSA web (English) reference : Book 4, Hadith 735
(deprecated numbering scheme)

https://sunnah.com/bukhari:604 same as above, bukhari sahih collection

Reference : Sahih al-Bukhari 604
In-book reference : Book 10, Hadith 2
USC-MSA web (English) reference : Vol. 1, Book 11, Hadith 578

https://sunnah.com/mishkat:649 same as above different naration, albani agreed

upon this hadith.
Reference : Mishkat al-Masabih 649
In-book reference : Book 4, Hadith 81

‫ ل َْه َو‬--lahw /// ‫هوى َو َطرب ونحوهما‬

ً ‫وش َغلك من‬ َ ْ‫ما ل َِعب‬. - What you played with, and what
َ ،‫ت به‬
occupied you with passion and rapture and the like. ‫ما يَتَل ّذذ به اإلنْسان ويُل ْهيه‬. - xx

- fun - ‫ هزل‬,‫ مزاح‬,‫ لهو‬,‫مرح‬

- amusement ‫ كل ما يسلي‬,‫ لهو‬,‫تسلية‬
- pastime ‫ كل ما يسليك‬,‫ لهو‬,‫تسلية‬
- diversion ‫ الهجوم المضلل‬,‫ لهو‬,‫ تسلية‬,‫ انحراف‬,‫تحويل‬
- distraction ‫ اضطراب‬,‫ تسلية‬,‫ حيرة‬,‫ لهو‬,‫ ارتباك‬,‫إلهاء‬
- festivity ‫ لهو‬,‫ مراسيم إحتفالية‬,‫ ابتهاج‬,‫ مهرجان‬,‫ عيد‬,‫حتفالية‬
- lark ‫ لهو‬,‫ قنبره طائر‬,‫ مرح‬,‫ مزاح‬,‫قبرة‬
- sport ‫ أناقة‬,‫ مغامر‬,‫ لهو‬,‫ روح رياضية‬,‫ تسلية‬,‫رياضة‬

ِ ‫ ال َْح ِد‬- the talk

‫يث‬

calculations:
Hadith where music was mentioned // sunnah org: 14 (- negative view + positive
view)
Prophet said ... (sahih muslim) -
Prophet said... ( sahih albani) -
Prophet said...(Riyad as salihin)-
// same hadith 3x
Prophet said ...(daif tirmidhi) -
Prophet said...( hasan ibn majah )-
Aisha witnessed (Sahih Bukhari)+
Aisha witnessed (Sahih Bukhari)+
Aisha witnessed (Sahih Sahih muslim )+
Aisha witnessed (Sahih Bukhari, full 2 hadiths)+
Aisha told (Sahih muslim, long hadith)+
Prophet said...(Sahih Bukhari, full hadith)-/+
Someone else..(sahih Sunan an nasai ) .
Prophet said (daif tirmidhi) -
Prophet said (daif tirmidhi) -
negative -7 / 3 sahih, 3 daif.
positive 5 /5 sahih

Hadith where singing was mentioned // sunnah.org. 51

Prophet said (Dair ibn majah)-
Someone else (sahih albani )-
Prophed said (hasan ibn majah)-
Aisha witnessed (sahih)+
Prophet said (hasan sunan an nasai)-
someone else(hasan)-
some one else ( albani)-
Prophet said (daif ibn majah)-
someone else (daif albani)-
Prophet said (sahih bukhari)+
Prophet said (daif tirmidhi)-
Prophet said (daif tirmidhi)-
Prophet witnessed (Sahih ibn majah)+
Someone else (hasan albani)-/+
some one else (albani )+
Aisha witnessed (sahih muslim)+
Someone else witnessed prophet (sahih bin majeh)+
Prophet said(sahih muslim)+
some one else witnessed (sahih muslim)+
Aisha witnessed (sahiuh bukhari)+
Aisha witnessed (sahiuh bukhari)+
Someone Else witnessed (sahiuh bukhari)+
Aisha witnessed (sahih an nasai)+
Some one else (sahih an nasai)+
Prophet said (daif, albani)-/+
Someone else (hasen, albani)-/+
Aisa witnessed (daif, ibn majeh)+
Aisha witnessed (sahih ibn majeh)+
some one else (sahih, ibn majeh)+
Prophet said (masabih, albani)-
Prophet said(masabih, pssible daif)-
Someone else (masabih)+
Aisha said (hasen albani)-
Prophet said (daif tirmii)-
Someone else (sahih albani)-/+ //possible spelling error
Some one else witnessed (sahih albani)-/+
Aisha said(sahih muslim)+
Prophet said (daif tirmidhi)-
Prophet said (daif tirmidhi)-
Aisha witnessed (albani masabah)+
Aisha said (albani musabah)+
Someone else witnessed (sahih muslim)+/-
Someone else (sahih muslim)+/-
Aisha witnessed (sahih muslim)+
Aisha witnessed (sahih bukhari)+
Aisha witnessed (sahih bukhari)+
Someone else witnessed (hasan tirmidhi)+
someone else ()+/-
Someone else +/-
Someone else (maudu, majah)-
someone else witnessd (sahih muslim)+/-

positive 24 (18 sahih, 1 daif)

negative 17 (1 maudu, 7 daif, 4 sahih and hasen)