Part 7

According to Lisaanul Arab,(*62) ma'aazif is the plural of mi'zaf or 'azf,(*63) and indicates objects or instruments of play or leisure which are beat upon for their sound. If the singular form is used (mi'zaf), it specifically means a type of large wooden drum used mainly by the people of Yemen. The noun 'azf also stands for the act of playing with ma'aazif, i.e. hand drums (dufoof)(*64) or other instruments which are struck upon. Al-Jowhari, the author of the ancient dictionary, As-Sihaah, asserts that ma'aazif signifies musical instruments, al-'aazif indicates one who sings, and the 'azf of the wind is its voice.(*65) In the famous Taajul 'Aroos min Jawaahiril Qaaamoos, besides quoting the above-mentioned meanings, the commentator Az-Zabeedi says that ma'aazif are instruments of leisure which are drummed upon or played, like the lute ('ood), the drum (tanboor), the small hand drum (daff) or other such musical objects.(*66) And finally, in the famous dictionary, An-Nihaayah fee Ghareebil hadith,(*67) Ibnul-Atheer mentions the meaning of ma'aazif as it is used in various hadeeths. He comments, "By 'azf is meant playing with ma'aazif, consisting of dufoof [hand drums] or other instruments which are beat upon." He also mentions the derived noun form, 'azeef, which means "sound" or voice", while 'azeeful jinn signifies the ringing of the jinns' voices. It is said that the people of the desert imagined the shrill ringing of the winds in the desert air to be the voice of jinns.(*68) The commentaries of the scholars of hadith also agree on the above-quoted meaninings for the term maazif mentioned in Al-Bukhaari's narration. In Ibn Hajar's exhaustive commentary of Saheehul Bukhaari,(*69) he adds that an earlier hadith scholar, named Ad-Dimyaati, says that the word 'azf is also used to describe singing (ghinaa).(*70) Such a detailed analysis of the meaning of the term ma'aazif, as mentioned in the most authoritative dictionaries of the Arabic language, is necessary to refute any others' possible attempts to "explain away" or "interpret" it in a matter suiting their preconceived notions or opinions. It clearly has been established that the word ma'aazif - according to correct Arabic usage - indicates a specific number of things: (a) musical instruments, (b) the sounds of those musical instruments (music) and (c) singing to instrumental accompaniment. ANALYSIS OF THE TEXT AS A PROOF OF PROHIBITION: An analysis of the hadith's wording clearly indicates the unlawfulness of music. In the text it is said that people from the Prophet's ummah will "seek to make lawful" that which is termed ma'aazif. This statement ("seek to make lawful") is derived from the verb yastahilloona, whose first part, yasta, is the conjugated addition to the root ahalla. The conjugated form ista means to seek, try, attempt, desire, etc., while the root ahalla means to make lawful. Taken together it means "to seek to make lawful". Obviously, one can only seek, desire or attempt to make lawful that which is not lawful. For if something is already lawful, it is nonsensical for one to seek to establish it. Other things which people will attempt to make lawful are named along with ma'aazif. These additional matters are definitely prohibited in Islam - namely, illegal sexual intercourse, the drinking of wine or liquor and the wearing of silk (for males). Had ma'aazif(*71) not been prohibited, they never would have been associated with other prohibited objects in one and the same context. In order to dispel the common misconception prevalent among certain Muslims that "only one hadith" in Al-Bukkhaari's compilation stands as proof of prohibition regarding this issue, it is necessary to mention a sample of other authentic hadith. The fact that the majority of traditions regarding music, instruments and singing are weak and rejected (munkar) does not negate the existence of an appreciable number whose degree is sahih (authentic) or hasan (of good, acceptable quality). THE NARRATION OF IBN MAAJAH: There is a narration by Ibn Maajah in Kitaabul Fitan(*72) in the chapter on punishments. The translation is: The messenger of Allah said: "A people of my ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into apes and swine." This is an authentic hadith. It was also narrated by Al-Bayhaqi and Ibn Asaakir with the same wording. The renowned scholar of hadith and fiqh, Ibnul-Qayyim, authenticated it as mentioned in the famous hadith commentary of the 'allaamah, Abut-Teeb Muhammad Shamsul-Haqq Al-Adheem-Aabaadi.(*73) Furthermore, it was given a degree of sahih by muhaddith of our era, Shaykh Muhammad Naasiruddeen Al-Albaani. He mentioned its detailed, critical evaluation and assessment in his Silsatul Ahaadeeth As-Saheehah(*74) and in his Saheehul Jaamis Sagheer.(*75) It is further mentioned and authenticated in his Ghaayatul Maraam, Takhreejul Halaali wal Haraam.(*76) THE NARRATIONS OF AHMAD BIN HANBAL: There are a number of narrations proving the prohibition of music and instruments in Ahmad bin Hanbal's Musnad. Although many of them are weak, two narrations from his compilation, which have been verified to be authentic, follow.