Besides, Abu `Amr ibn Al­Salah claimed a unanimous agreement on the impermissibility of listening to a combination of tambourine, flute, and singing sounds. In his Fatawa he said, "As for deeming listening to songs permissible, it should be known that listening to a combination of tambourine, flute and singing sounds is impermissible according to the Imams of the four Madh­habs (Schools of Jurisprudence) as well as other Muslim scholars. Actually, it was not proven that any of the scholars who are known for their considerable opinion, as far as consensus and dispute is concerned, judged listening to such sounds to be permissible. However, some of Al­Shafi`y's disciples are reported to have differed on the permissibility of the sound of flute alone and that of tambourine alone. Therefore, those with weak mental faculties might think that Shafi`i scholars differed regarding listening to a combination of sounds made by such instruments. However, thinking as such is a fatal error as it leads to bad consequences denounced by Shar`y (Islamic legal) and rational evidence as differences of opinion may not, in all case, be a reliable base for action. Actually, if someone pursues areas of difference among scholars targeting all non­strict views, such a person will be on the verge of heterodoxy. Moreover, their claim that listening to songs is an act of worship runs counter to the consensus of Muslims, he who conflicts with which will be liable to punishment provided for in the following Ayah (Qur'anic verse):

The author, in fact, spoke in length about the refutation of both categories who caused a great trial for Muslims: the first who deemed lawful what Allah (Exalted be He) prohibited

and the second who tried to draw closer to Allah (Exalted be He) through acts that are more likely apt to divert them from Him. Actually, Al­Shafi`y, his disciples, and followers of his Madh­hab expressed the most strict statements in this regard. Al­Shafi`y is authentically reported as saying, "I have witnessed while in Baghdad some practice innovated by heretics which they call Taghbir. By doing so, they aim at diverting people from the Qur'an." We notice that Al­Shafi`y described Taghbir, which is a kind of poetry aiming at arousing people's dislike for worldly pleasure which is sung by a singer while accompanied by a melodious tone produced by beating a cane against a cushion, as driving people away from the Qur'an. You can imagine to what extent will he be more strict regarding listening to something incomparable to Taghbir which contains all sorts of corruptions and prohibitions. Indeed, Allah is the protector of His religion against all intrigued learned persons and ignorant worshippers.

To this effect, Sufyan ibn `Uyaynah said, "Beware of the Fitnah (trial) of a dissolute learned man and that of an ignorant worshipper. Actually, their Fitnah is appealing to those intrigued. If one contemplates on the corruption befalling the Ummah, one will find it caused by both categories."

As for the view of Imam Ahmad, his son `Abdullah said, "I once asked my father about singing. He replied, 'Singing produces hypocrisy in the heart. Thus, I do not like it.' He then quoted the statement of Malik, 'It is practiced here by the obscene only.'" `Abdullah added, "I heard my father say, 'I heard Yahya Al­Qattan say: If someone, regarding areas of difference of opinion, acted in accordance with all non­strict views, e.g. the view of the Kufa scholars on vermouth, the view of the Madinah scholars on listening to songs and the view of the Makkah scholars on Mut`ah (temporary marriage), he will be a flagrant violator of Islamic law. Furthermore, Ahmad said: Sulayman Al­Taymy said, "If you acted on the non­strict view or mistake of every scholar, you will combine all aspects of evil." He also gave the fatwa that musical instruments such as tambourine or the like should be broken once seen exposed when it is feasible to break them. There are also two conflicting narrations from him regarding whether musical instruments should be broken if seen hidden under clothes. Regarding the issue of some orphans who inherited a songstress slave­girl and wish to sell her, he viewed that she should be sold as naive. He was argued that the slave­girl equals 20000 or more if sold as a songstress and 2000 or less if sold as naive. However, he insisted that she should be sold only as naive. Had the revenue of singing been lawful, he would not have let orphans lose such a large sum of money. As for listening to the singing of a non­Mahram (spouse or unmarriageable relative) or of a beardless person, it is one of the greatest sins and most likely to corrupt one's faith.

In this regard, Al­Shafi`y (may Allah be merciful with him) said, "If the owner of a slave­girl

gathers people to listen to her, he will be judged to be an idiot whose testimony is unacceptable. Al­Shafi`y was very strict in this regard that he judged one who does so to be a weak man. The judge Abu Al­Tayyib said, "The owner is judged to be an idiot as he called people to falsehood. Actually, one who calls people to falsehood is considered an idiot and even a profligate." He added: Al­Shafi`y disliked Taghbir (a musical tone made by beating a cane against a hard object) criticizing it as being innovated by heretics to divert people from the Qur'an. He added, "As for lute, tambourine and other musical instruments, they are prohibited and those who usually listen to them are profligate. Undoubtedly, following the view of Muslim scholars in total is better than following the view of two persons object of doubt." By the two persons object of doubt he means Ibrahim Ibn Sa`d and `Ubaydullah Ibn Al­Hassan. He once said, " All scholars are unanimous regarding the impermissibility of singing except for two men, Ibrahim Ibn Sa`d whom Al­Sajy considered to be unobjectionable, and `Ubaydullah Ibn Al­Hasan Al­`Anbary, Basra's judge, whose reliability is an object of doubt. End quote from Ibn Al­Qayyim (may Allah be merciful with him).

Moreover, Al­Qurtuby in his Tafsir (exegesis of the Qur'an) quoted Al­Tabary as stating, "Scholars of all countries are unanimous that singing is abhorred and forbidden. An exception to this consensus is Ibrahim Ibn Sa`d and