a practice introduced by heretics which they call taghbīr, by which they divert people from the Quran.”

Admittedly, many people of Medina listened to singing, and some of their jurists joined them in this. But to claim that this was the position of all the people of the Hijaz, or Mālik’s position, is mistaken. People criticized those Medinans who deemed it lawful, just as they criticized others. Indeed, al-Awzāʿī used to say, “Whoever adopts the position of the people of Kufa on nabīdh, that of the people of Mecca on temporary marriage and currency exchange, and that of the people of Medina on singing”—or he said, “hushūsh and singing”—“has gathered together every evil,” or words to that effect.

As for the jurists of Kufa, they were among the most emphatic in declaring singing forbidden. They did not disagree about this, nor did they habitually engage in it as the people of Medina did. Rather, their practice involved the disputed nabīdh.

Mālik was asked about the singing in which some people of Medina allowed themselves to indulge. He replied, “No. Among us, only the openly sinful do that.”

Al-Qāsim ibn Muhammad was asked about singing and replied, “When Allah separates truth from falsehood, to which of the two will singing belong?”