thirty thousand, and as an ordinary slave she is worth twenty dinars." He said: "She is not to be sold except as an ordinary slave." They argued for its prohibition based on what was narrated from Ibn al-Hanafiyyah regarding the Almighty’s saying: {And avoid false speech} (80). He said: "It is singing." Ibn Abbas and Ibn Mas’ud said regarding His saying: {And of the people is he who buys the amusement of speech} (81): "It is singing" (82). From Abu Umamah, that the Prophet (peace and blessings of God be upon him) forbade buying singing slave girls, selling them, trading in them, and that consuming their price is forbidden. It was recorded by al-Tirmidhi (83), who said: "We do not know it except (84) through the hadith of Ali ibn Yazid, and scholars have spoken regarding him." Ibn Mas’ud narrated that the Prophet (peace and blessings of God be upon him) said: "Singing induces hypocrisy in the heart" (86). The correct view is that it is a statement of Ibn Mas’ud. In any case, whoever adopts singing as a profession, is sought out for it, and performs it, or takes a male or female slave who are singers, and gathers people for them, his testimony is not accepted; because this, according to those who do not deem it forbidden, is foolishness, baseness, and a lack of moral integrity. As for one who deems it forbidden, he is, along with his foolishness, a sinner, persistent and publicly manifesting his corruption. This is the opinion of al-Shafi’i and the scholars of reason (Ashab al-Ra’y). If he does not attribute himself to singing, but only hums to himself and does not sing for people, or his male or female slave only sing for him, this is based on the disagreement regarding it. Whoever considers it permissible or dislikes it, his testimony is not rejected. Whoever considers it forbidden says: If he persists (87) in it, his testimony is rejected, like other minor sins; but if he does not persist in it, his testimony is not rejected. If one who believes in its lawfulness performs it, the analogy of the school of thought is that his testimony is not rejected for something he is not widely known for, like other disputed branches of law. Whoever frequents houses of singing, or singers frequent him for listening (88), while manifesting this, and it is frequent from him, his testimony is rejected in all their opinions; because it is foolishness and baseness. And if he is
(80) Surah al-Hajj 30. (81) Surah Luqman 6. (82) Recorded by al-Tabari, in: The interpretation of the verse. Tafsir al-Tabari 21/61. (83) In: The Chapter on what has been said regarding the dislike of selling singing slave girls, from the Book of Sales. ‘Aridat al-Ahwadhi. It was also recorded by Ibn Majah, in: The Chapter on what is not permissible to sell, from the Book of Trade. Sunan Ibn Majah 2/733. (84) Omitted from: The original. (85) In M: "He said". (86) Recorded by Abu Dawud, in: The Chapter on the dislike of singing and playing the flute, from the Book of Manners. Sunan Abi Dawud 2/579. (87) In the original: "dama (persisted)". (88) In A: "for listening".
مُغَنِّيَةً ثلاثين ألفًا، وتُساوى ساذَجَةً عِشرين دينارًا. قال: لا تُباعُ إِلَّا على أنَّها ساذَجَةٌ. واحتجُّوا على تَحْريمِه بما رُوِىَ عن ابنِ الحَنفِيَّةِ فى قولِه تعالى: {وَاجْتَنِبُوا قَوْلَ الزُّورِ} (٨٠). قال: الغِناءُ. وقالَ ابنُ عبَّاسٍ، وابنُ مسعودٍ، فى قولِه: {وَمِنَ النَّاسِ مَنْ يَشْتَرِى لَهْوَ الْحَدِيثِ} (٨١). قال: هو الغِناءُ (٨٢). وعن أبى أُمامةَ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- نَهَى عن شِراءِ المُغَنِّياتِ، وبَيْعِهنَّ، والتِّجارَةِ فيهنَّ، وأكْلُ أثْمانِهنِ حَرامٌ. أخْرَجَه التِّرْمِذِىُّ (٨٣)، وقال: لا نَعْرفُه إِلَّا (٨٤) مِن حديثِ علىِّ بنِ يَزِيدَ، وقد (٨٥) تكلَّمَ فيه أهلُ العِلْمِ. ورَوَى ابنُ مَسعودٍ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "الغِنَاءُ يُنْبِتُ النِّفَاقَ فِى الْقَلْبِ" (٨٦). والصَّحيحُ أنَّه مِن قَوْلِ ابنِ مسعودٍ. وعلى كلِّ حالٍ، مَن اتَّخذَ الغِناءَ صِناعةً، يُؤتَى له، ويَأْتِى له، أو اتَّخذَ غُلامًا أو جاريِةً مُغَنِّيَيْنِ، يَجْمَعُ عليهما الناسَ، فلا شَهادةَ له؛ لأنَّ هذا عندَ مَن لم يُحَرِّمْه سَفَهٌ ودَناءةٌ وسُقوطُ مُروءَةٍ، ومَن حَرَّمَه فهو مع سَفَهِه عاصٍ. مُصِرٌّ مُتظاهِرٌ بفُسوقِه. وبهذا قال الشَّافعىُّ، وأصْحابُ الرَّأْىِ. وإن كان لا يَنْسِبُ نفسَه إلى الغِناءِ، وإنَّما يَتَرنَّمُ لنَفسِه، ولا يُغَنِّى النَّاسَ، أو كانَ غُلامُه وَجَارِيَتُهُ إنَّما يُغَنِّيانِ له، انْبَنَى هذا على الخلافِ فيه. فمَن أباحَه أو كَرِهَه، لم تُرَدَّ شهادتُه، ومَن حرَّمَهُ، قال: إن داوَمَ (٨٧) عليه، رُدَّت شهادتُه، كسائرِ الصَّغائرِ، وإن لم يُداوِمْ عَلَيْهِ، لم تُرَدَّ شَهادتُه. وإِنْ فعله مَن يَعْتقِدُ حِلَّه، فقِياسُ المذهبِ أنَّه لا تُرَدُّ شهادتُه بما لا يشْتهرُ به منه، كسائرِ المُخْتلَفِ فيه مِن الفُروعِ. ومَن كان يَغْشَى بُيوتَ الغِناءِ، أو يَغْشَاهُ الْمُغَنُّونَ للسَّماعِ (٨٨)، مُتَظاهِرًا بذلك، وكَثُرَ منه، رُدَّت شَهادتُه، فى قولِهم جميعًا؛ لأَنَّه سَفهٌ ودَناءَةٌ. وإن كان
(٨٠) سورة الحج ٣٠.(٨١) سورة لقمان ٦.(٨٢) أخرجه الطبرى، فى: تفسير الآية. تفسير الطبرى ٢١/ ٦١.(٨٣) فى: باب ما جاء فى كراهية بيع المغنيات، من كتاب البيوع. عارضة الأحوذى.كما أخرجه ابن ماجه، فى: باب ما لا يحل بيعه، من كتاب التجارات. سنن ابن ماجه ٢/ ٧٣٣.(٨٤) سقط من: الأصل.(٨٥) فى م: "وقال".(٨٦) أخرجه أبو داود، فى: باب كراهية الغناء والزمر، من كتاب الأدب. سنن أبى داود ٢/ ٥٧٩.(٨٧) فى الأصل: "دام".(٨٨) فى أ: "للاستماع".
