Part 10

It appears that Al-Qardaawi depends on the views of "general "scholars, the likes of Al-Ghazaali, Ibnul-Arabi and Ibn Hazm rather than on the qualified specialists in the noble hadith sciences such as Al-Bukhaari, Muslim, Ahmad, Ibn Ma'een, Abu Dawood, Abu Zura'h, Ibn Abi Haatim, Ibnus-Salaah, Al-Iraaqi, Ibn Taymiyyah and Ibn Hajar. These and their likes are authorities. But Al-Qardaawi has not quoted these or any of their calibre, even though there is a conensus among such qualified authorities that authentic hadeeths prohibiting music and its variants do exist, as shall be seen futher on in this paper. (*59)See p.293 of his Al-Halaal wal Haraam fil Islam. Such bold, all-encompassing statements (if correctly attributed to Ibn Hazm and Ibnul-Arabi) are unfortunate examples of overstepping the boundaries of the scholars' domain. Not even the most accomplished specialists in the field of hadith criticism would dare to make such blank statements such as, "Every hadith relating to prohibition of music is false." or "There is no authentic hadith prohibiting music," etc. because they dont know every hadith which exists nor the degree of every hadith which exists!! Had these scholars confined their views somewhat by saying something like, "As far as I know, there are no authentic hadeeths..."etc. that would have been closer to the truth, would have protected their honor and would not have left them open to blame and censure. But as it is said, "Every prize courser is prone to a fall", all are prone to error except the true, chosen Messengers of Allah (may He exalt them and grant them peace). (*60)This was due to his stubborn insistence on aplying only the meaning of the Shariah texts (i.e. the literal wording of the Quraan and traditions). This attitude often led him to have peculiar, even ridiculous views regarding certain jurisprudential issues. See his work, Al-Muhalla for details. (*61)Page 401 of his biographical work, Mukhtasar Tabaqaati Ulamaail hadith. (*62)The monumental Arabic dictionary, vol. 9, pp. 244-245. (*63)In this form ('azf), it is an exception to the general principle of derivation by analogy. See Lisaanul Arab, vol. 9, p. 244. (*64)In this form dufoof is plural of daff or duff, a small hand drum which is like the tambourine except that it doesnt have the steel objects which rattle. It consists of a narrow wooden rim. Around one side of it, a thin animal hide is bound tightly. Sound is evinced by tapping it with the fingertips or palm of the hand. (*65)As-Sihaah, vol. 4, p. 1402. (*66)Taajul 'Aroos min Jawaahirul Qaamoos, vol. 6, p. 197. (*67)A dictionary in which terms of the prophetic traditions appear. (*68)See vol. 3, p. 230 of An-Nihaayah. (*69)i.e. Fat-hul Baari, vol.10, p. 55. (*70)When singing has musical accompanient it takes on the description of 'azf or mi'zaf, i.e. musical entertainment. (*71)Music, instruments and singing to musical accompaniment. (*72)See vol. 2, p. 3 85 of the edition edited by Muhammad Mustafa Al-Adhami. (*73)See 'Ownul Ma'bood, vol. 13, p. 271. (*74)Vol. 1, hadith no. 90, pp. 136-139. (*75)Vol. 5-6, p. 105, hadith no. 5530. (*76)Page 228, hadith no. 402. (*77)See Ahmad's Musnad, vol. 1, pp. 289 and 350, vol. 2, pp. 158 and 171-172. (*78)See Ahmad's Musnad, vol. 2, pp. 165 and 167. (*79)The Arabian guitar, termed qinneen in the text of the hadith. (*80)Witr refers to a voluntary prayer performed during the night after 'Eeshaa (the night prayer). It consists of an odd number of units (raka'aat) from one to nine. (*81)Vol. 1-2, p. 106, hadith no. 1743 and 1744. (*82)Vol. 2, p. 1276, hadith no. 4503. (*83)Vol. 4, pp. 283-285, hadith no. 1708 and p. 422, hadith no. 1806. (*84)Entitled Al-Mustadrak 'alas Saheehayn; the hadith appears on p. 40 of vol. 4. (*85)For the details regarding the critical analysis and evaluation of this and related asaaneed, see Al-Albaani's Silsilatul Ahadeeth As-Saheehah, vol. 1, hadith no. 428 and Al-Bagawi's Sharhus Sunnah, vol. 5, p. 431. (*86)Manuscript no. 2/22/1, as related by the scholars of hadith, Naasiruddeen Al-Albaani in his Al-Ahaadeeth As-Saheehah, vol. 1, p. 170 of the 5th section. (*87)A type of flute. (*88)Its isnaad is authentic. (*89)Al-Musnad. (*90)Vol. 3, page 13. (*91)For other authentic traditions which will establish the ruling of prohibition, see the valuable treatise, entitled Ahadeeth Dhammil Ghinaa wal Maazif fil Meezan, pp. 35, 47, 50 and 53 (Kuwait, Maktabah Daarul Aqsaa, 1986). (*92)surah Qaaf, 50:37. CONSENSUS OF THE COMPANIONS,TAABIEEN IMAMS AND OTHER FUQAHAA No doubt, the companions of the Prophet) were the best people after the Messengers of Allah. The companions received the knowledge of Islam from the Prophet and faithfully conveyed it to us. Therefore, it is useful to know their views regarding the subject of this treatise, for their consensus (ijmaa') carries absolute weight(*93) in this matter and clarifies the correct view, removing any lingering doubts in the hearts of those who have not yet been graced with the gift of surety (yaqeen) and conviction. In order to further strengthen the view previously established, it is necessary to review the opinions of the taabi'een, the four imams and other accomplished scholars of Islam. One of the attributes of sound Islamic methodology is the reference to the views and positions held by the pious predecessors of the Islamic ummah and the respectful consideration with which one approaches them.