whose statements constitute no legal proof.”

This flatly contradicts the admission he made earlier—a point that is beyond any doubt, for the words of the early generations are unanimously given precedence over those of the later scholars, especially when the former are many and the latter are few. What is more, the majority of exegetes side with them, as was already cited on p. 144 from al-Wāḥidī’s Tafsīr. Indeed, al-Qurṭubī (14/52) says:

“The strongest view ever expressed about this verse is that it refers to singing; Ibn Masʿūd swore by Allah, besides Whom there is no god, three times to that effect.”

Al-Ālūsī has likewise stated that this verdict carries the weight of a marfūʿ report.

This truth is anything but obscure—so leave me be from the side-tracks!

Know, my Muslim brother, that what confirms—or at least points to—the wisdom behind the prohibition of song is the principle of blocking the means (sadd al-dhariʿah). I referred to it when responding to Shaykh Muḥammad Abū Zahrah and his two students, Muḥammad al-Ghazālī and Yūsuf al-Qaraḍāwī, in the introduction on p. 8. Invoking that principle here is sufficient, given the usual evils and infringements that result from singing and listening to it.

I later came across an excellent, forceful discussion by Ibn al-Qayyim—may Allah have mercy on him—in his work Masʾalat al-Samāʿ, where he applies this very principle to our question. I can do no better than share it with the readers for the clarity, proof, and benefit it contains. He, may Allah reward him well, said (pp. 167–168):

“The insightful person is the one who looks at causes in light of their ends and outcomes, and who reflects upon their purposes…”