Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/222)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

they condemned it. The statements of Imam al-Shāfi'ī and Imam Ahmad—may Allah have mercy on them both—concerning this have already been cited. Whoever engages in these practices as an act of religion and a means of drawing near to Allah, Mighty and Majestic, is undoubtedly misguided, ignorant, and deviating from the straight path.

If, however, a person engages in them for amusement and entertainment, the position of the four imams is that all instruments of entertainment are prohibited. It is authentically reported in Sahih al-Bukhārī and elsewhere that the Prophet (peace and blessings be upon him) foretold that some members of his nation would declare illicit sexual relations, silk, wine, and musical instruments lawful1. The term ma'āzif means instruments of entertainment; it is the plural of ma'zifa, an instrument that is played—that is, used to produce sound. There is no disagreement among the scholars and the leading authorities of the early generations that this is prohibited2.

It should be understood that there is a difference between someone who engages in these practices for amusement and entertainment and someone who does so as an act of religion and worship. The former does not regard it as one of his righteous deeds or hope to be rewarded for it; indeed, he may even do it while conscious that he is sinning and acting wrongly. By contrast, one who does it as a means of drawing near to Allah and worshipping Him, believing it to be a path to Allah Most High, adopts it as part of his religion. If he is forbidden from doing it, he reacts as though he were being forbidden from practising his religion, and he believes that abandoning it has cut him off from Allah and deprived him of his allotted share from Allah Most High. Such people are astray by the consensus of the Muslims. This is dearer to Iblis than the former case, because the sinner knows that he is sinning and therefore repents, whereas the religious innovator imagines that what he is doing is an act of obedience and therefore does not repent. Thus, religious innovation is dearer to Iblis than sin. May Allah protect us and you from him and guide us to His straight path.

(1) Sahīh al-Bukhārī (no. 5590). (2) See Ibn Taymiyya, Majmūʿ al-Fatāwā, 11:557–586.

أنكروه، وقد مرَّ قولُ الإمام الشافعي والإمام أحمد رحمهما الله في ذلك، فمَن فعل هذه الأمورَ على وجه الديانة والتقرُّبِ إلى الله ﷿ فلا ريب في ضلالته وجهالته وانحرافه عن الصراط المستقيم. وأمَّا إذا فعلها الإنسان على وجه التمتُّع واللعب، فمذهبُ الأئمة الأربعة أنَّ آلات اللَّهو كلَّها حرامٌ، فقد ثبت في صحيح البخاري وغيره: أنَّ النبيَّ ﷺ أخبر أنَّه سيكون من أمته من يستحلُّ الحرَ والحريرَ والخمرَ والمعازف١، والمعازفُ هي الملاهي، جمع معزفة، وهي الآلة التي يُعزف بها، أي يُصوَّت بها، ولا خلاف بين أهل العلم وأئمة السلف في تحريم ذلك٢. وينبغي أن يُعلم أنَّ ثمَّةَ فرقاً بين مَن يفعل هذه الأمور على وجه اللهو واللعب، وبين من يفعلها على وجه التديُّن والتعبُّد، فإنَّ الأولَ يفعل ذلك وهو لا يعدُّه من صالح عمله، ولا يرجو به الثواب، بل ربَّما كان يفعله وهو يشعر بالذنب والخطأ، أما مَن فعله على وجه التقرُّب والتعبُّد، وأنَّه طريقٌ إلى الله تعالى، فإنَّه يتَّخذه دِيناً، وإذا نُهي عنه كان كمن يُنهى عن دينه، ورأى أنَّه قد انقطع عن الله، وحرم نصيبَه من الله تعالى إذا تركه، فهؤلاء ضلاَّلٌ باتفاق المسلمين، وهذا الأمر أحبُّ إلى إبليس من الأول؛ لأنَّ العاصيَ يعلمُ أنَّه عاصٍ فيتوب، والمبتدعُ يحسب أنَّ الذي يفعله طاعة فلا يتوب، فالبدعةُ أحبُّ إلى إبليس من المعصية، حمانا الله وإياكم منه، وهدانا إلى صراطه المستقيم.

١ صحيح البخاري (رقم:٥٥٩٠) . ٢ انظر: مجموع الفتاوى لابن تيمية (١١/٥٥٧ ـ ٥٨٦) .