Evidence from the Qur'an and Sunnah on the Prohibition of Songs and Musical Instruments

Allah has warned His servants against speaking about Him without knowledge and has forbidden them from declaring things lawful or unlawful without evidence. He informed us that such actions are from the workings and embellishments of Satan. Allah says: 

Say, 'My Lord has only forbidden immoralities—what is apparent of them and what is concealed—and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know. [Surah Al-A’raf: 33].

Allah also says: 

*"And do not say about what your tongues assert of untruth, 'This is lawful and this is unlawful,' to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed. A brief enjoyment, and they will have a painful punishment.”* [Surah An-Nahl: 116-117].

Furthermore, He states: 

*"O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. He only orders you to evil and immorality and to say about Allah what you do not know.”* [Surah Al-Baqarah: 168-169].

In these noble verses, Allah warns His servants against making lawful or unlawful rulings without knowledge. He makes clear that speaking about Him without knowledge is a grave sin, even more severe than shirk (associating partners with Him). He also cautions that Satan encourages people to speak about Allah without knowledge, intending to corrupt their religion, morals, and society.

Thus, it is incumbent upon every Muslim to avoid speaking about Allah without knowledge, to fear Allah, and to be mindful of Him when declaring things lawful or unlawful. A Muslim must abandon whims and blind imitation, striving to clarify Allah's rulings for His servants as outlined in His Book or indicated by His Messenger May God bless him and grant him peace in the Sunnah. This must be done sincerely for Allah and His servants, avoiding the concealment of knowledge and seeking the reward from Allah for doing so.

We ask Allah to guide us and our fellow believers to the path of knowledge and faith, to protect us from the evils of our souls and misdeeds, and to save us from the deceptions of Satan. Indeed, He is capable of all things.

I will now, God willing, clarify for you, dear reader, the errors in the statements of Abu Turab and his teacher, Abu Muhammad. I will explain the evidence from the Qur'an, authentic Hadiths, and the sayings of scholars regarding the prohibition of singing and musical instruments. This will provide sufficient clarity and guidance so that you are on the right path and so that any doubts or misconceptions instilled by Abu Turab or similar writers are removed from your heart, with Allah’s help. We seek Allah's assistance, place our trust in Him, and declare that there is no power or might except with Allah, the Most High, the Most Great.

Abu Turab said: 

*"The truth of the matter is that singing, musical instruments, and listening to them are permissible. There is no definitive text in the Sharia, brought by Muhammad May God bless him and grant him peace, that prohibits them outright. Evidence is drawn from the two primary sources, the Qur'an and the Sunnah, and anything else is mere noise and invalid. It is absolutely impermissible for a believer to transgress the limits set by Allah…”* 

He continues, quoting Abu Muhammad ibn Hazm: 

*"Selling chess, flutes, stringed instruments, and lutes is entirely permissible. If someone destroys any of these, they must compensate for it unless it is an image or statue, in which case no compensation is due for its destruction, as previously mentioned—because these are possessions of their owners."*

I say: Abu Muhammad erred, and Abu Turab followed him in making permissible what Allah has prohibited regarding songs and musical instruments. By doing so, they opened the door to great evil, opposing the path of the believers and the adherents of the Qur'an and Sunnah, from the Companions and those who followed them in righteousness. This is a serious matter with grave consequences. We ask Allah to protect us and all Muslims from the deviations of the heart, the stains of sins, and the whispers of Satan. Indeed, He is Generous and Kind.
The Position of Islamic Scholars on the Prohibition of Songs and Musical Instruments

The majority of Islamic scholars and prominent imams of guidance have held that songs and all musical instruments—tools of amusement—are prohibited. They have also ruled that it is obligatory to destroy these instruments and stated that there is no liability on those who do so. They agreed that if singing is accompanied by musical instruments, such as drums, flutes, lutes, and similar devices, it is unanimously prohibited. The only exception is the use of the duff (a type of tambourine) by women during weddings and similar occasions, as will be clarified, God willing. Abu Amr ibn Salah reported the consensus of Islamic scholars on the prohibition of singing and musical instruments when combined. This was also cited by the scholar Ibn al-Qayyim, may Allah have mercy on him.

This prohibition is due to the effects of songs and musical instruments, which include hardening the heart, spreading spiritual diseases, and diverting people from the Qur'an and from listening to beneficial knowledge. Without a doubt, these are among Satan's traps, by which he misguides people, especially those who lack sufficient knowledge and religious commitment. Such individuals end up preferring the "Qur'an of Satan"—as represented by songs and music—over the Book of Allah and the sayings of His Messenger May God bless him and grant him peace.

The pious predecessors strongly condemned those who occupied themselves with songs and musical instruments, describing them as foolish and sinful. They ruled that the testimony of such people is not acceptable, as will be further explained, God willing. This condemnation arises because engagement in singing and musical instruments leads to weakened faith, diminished modesty and piety, and a lack of reverence for Allah's commands and prohibitions. Those engrossed in these practices often fall into severe heedlessness, embrace falsehood, neglect prayer and good deeds, and are inclined towards immoral actions such as fornication, sodomy, drinking alcohol, and inappropriate companionships, unless Allah protects them.

It is clear to people of understanding that such behaviors result in various forms of evil and corruption and pave the way to misguidance and mischief.

Evidence from the Qur'an and Sunnah on the Prohibition of Songs and Musical Instruments
Allah states in the Qur'an:

"And of the people is he who buys the amusement of speech to mislead others from the way of Allah without knowledge and who takes it in ridicule. Those will have a humiliating punishment. And when Our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment.” [Surah Luqman: 6-7].

Regarding these verses, the scholar Ibn Kathir, may Allah have mercy on him, said in his exegesis:

"After describing the state of the blessed—those who are guided by the Book of Allah and benefit from hearing it, as Allah says: 'Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah…' [Surah Az-Zumar: 23], Allah contrasts this with the condition of the wretched—those who turn away from benefiting from the words of Allah and instead engage in listening to songs, music, and instruments of amusement.”

Ibn Mas’ud, may Allah be pleased with him, said regarding the verse: 'And of the people is he who buys the amusement of speech…':

"By Allah, this refers to singing." He repeated this three times.

Ibn Jarir narrated from Abdullah ibn Mas'ud, who was asked about this verse, and he replied: "By Allah, it refers to singing."

The same interpretation was given by Ibn Abbas, Jabir, Ikrimah, Sa’id ibn Jubayr, Mujahid, Mak-hul, Amr ibn Shu’ayb, and Ali ibn Badimah. Hasan al-Basri said: "This verse was revealed concerning singing and musical instruments."

Qatadah commented:

"Regarding the verse, 'And of the people is he who buys the amusement of speech to mislead others from the way of Allah without knowledge,'—this does not necessarily mean that money is spent, but it includes loving and favoring such activities. It suffices for a person to be misguided that they prefer false speech over the truth and what harms over what benefits.”

This concludes Ibn Kathir's commentary.
Reflect, dear reader, upon these two noble verses, the explanation of this revered imam regarding them, and what has been narrated from the imams of the righteous predecessors on this matter. From this, it becomes clear the grave danger into which those devoted to songs and entertainments have fallen. You will also discern the explicitness of the verse in criticizing and reproaching them, and that their engagement in idle talk and preference for it is a means of misguidance and leading others astray, even if they do not intend or realize this.

This is because Allah, the Exalted, praised the people of the Qur'an at the beginning of the chapter and commended them for their virtuous traits, declaring them to be the people of guidance and success. He said:

"In the name of Allah, the Most Merciful, the Most Compassionate. Alif, Lam, Meem. These are the verses of the Wise Book, a guidance and mercy for the doers of good, those who establish prayer, give zakah, and are certain of the Hereafter. They are upon guidance from their Lord, and they are the successful ones." (Surah Luqman 31:1-5)

Then Allah, the Exalted, said after this:

"And among the people is he who buys idle talk to mislead others from the way of Allah without knowledge..." (Surah Luqman 31:6).

This clearly criticizes those who engage in such activities and exposes their vulnerability to deviation after being guided. Anything that serves as a means to misguidance and leading others astray is blameworthy and must be avoided. This interpretation was articulated by Al-Hafiz Ibn Kathir and others among the scholars of tafsir, such as Ibn Jarir, Al-Baghawi, and Al-Qurtubi. For example, Al-Wahidi said in his tafsir: "The majority of scholars interpret 'idle talk' as singing." Others interpreted it as associating partners with Allah, while some understood it to refer to tales of the Persians and false narrations that distract from the truth. All these interpretations are valid and not contradictory.

The verse condemns those who habitually engage in what distracts from the path of Allah and diverts them from His Book. Undoubtedly, songs and musical instruments are among the most blameworthy forms of idle talk that divert from the path of Allah. Abu Ja'far Ibn Jarir, after citing the various opinions of the scholars regarding 'idle talk,' stated:

"The correct view is that it refers to everything, whether speech or action, that distracts from the path of Allah and is prohibited by Allah or His Messenger. This is because Allah's statement is general, referring to 'idle talk' without specifying particular forms. Thus, it encompasses all forms until evidence indicates otherwise, and singing and associating partners with Allah are included in this."

Al-Qurtubi, commenting on the verse:

"And among the people is he who buys idle talk..." (Surah Luqman 31:6),

stated that "idle talk" refers to singing, according to Ibn Mas'ud, Ibn Abbas, and others. He then elaborated on the interpretation and said:

"The second issue: It refers to the kind of singing typically associated with those well-known for it, which stirs emotions and incites desire, passion, and frivolity, provoking that which is dormant and igniting latent feelings. If it is accompanied by lyrics about women, their charms, wine, and other prohibited matters, there is no disagreement on its prohibition because it constitutes the blameworthy form of singing by consensus. As for what is free of such content, a small amount is permissible during times of joy, such as weddings, festivals, and for energizing laborious tasks, as was done during the digging of the trench or the chanting of Anjasha and Salama Ibn Al-Akwa'. However, the contemporary practices of Sufis who immerse themselves in listening to songs accompanied by musical instruments like flutes, drums, stringed instruments, and the like, is unlawful."

This statement by Al-Qurtubi is comprehensive and reconciles the narrations in this matter. For instance, it is recorded in Sahihayn that Aisha (may Allah be pleased with her) said:

The Prophet (May God bless him and grant him peace) entered my house while two young girls were singing songs of the Battle of Bu'ath. He lay down on the bed and turned his face away. Then Abu Bakr (may Allah be pleased with him) entered and rebuked me, saying: "Musical instruments of Satan in the house of the Messenger of Allah?" The Prophet (May God bless him and grant him peace) turned to him and said: "Leave them, for every people have a festival, and this is our festival." In another narration, the Prophet said: "Leave them, O Abu Bakr, for these are festive days."

From this noble hadith, it is evident that the disapproval of singing and referring to it as the "instrument of Satan" was well-established among the Companions. This is why Abu Bakr objected to the singing of the two young girls, and the Prophet did not refute his description but instructed him to leave them due to the occasion of the festival. This indicates that leniency is acceptable in such cases for young girls during festivals as days of joy and celebration. However, most modern singing, which incites sexual desires and promotes immorality, differs greatly from the simple and innocent singing of the two girls. Thus, any excess beyond what was done by the two girls is blameworthy and must be warned against to prevent corruption and safeguard hearts from being diverted from the truth and distracted from the Qur'an and its obligations.

As for Abu Turab's claim that this hadith serves as evidence for the permissibility of singing in general, it is a false claim, as clarified previously. The verses, hadiths, and reports on this subject collectively invalidate his argument. Similarly, the narration reported by Sufyan Al-Thawri, from Abu Ishaq Al-Sabi'i, from 'Amir ibn Sa'd Al-Bajali, stating that he saw Abu Mas'ud Al-Badri, Qarazah ibn Ka'b, and Thabit ibn Yazid at a wedding with singing present, and when he said to them, "This while you are Companions of the Messenger of Allah?" they replied:  

> **"He permitted us to sing at weddings and to weep over the deceased without wailing."**

This narration is not evidence for the general permissibility of singing; rather, it specifically indicates its permissibility during weddings to announce the marriage. Anyone reflecting on this narration would understand that it supports the prohibition of singing generally, not its permissibility. For when the Prophet (May God bless him and grant him peace) permitted singing at weddings for a known wisdom, this indicates its prohibition elsewhere unless there is specific evidence. This is analogous to the concession granted to a traveler to shorten the four-unit prayers, which implies its prohibition for others; or the concession for menstruating women and those in postpartum bleeding to skip the farewell circumambulation, which implies its obligation for others. Such examples are numerous.  

Additionally, 'Amir ibn Sa'd's disapproval of the Companions' singing and their acknowledgment of his objection demonstrates that the disapproval of singing and its prohibition were established among the Companions and the Followers, as they had learned this from the Prophet (May God bless him and grant him peace). Allah is the One who grants success.

The scholar Ibn Al-Qayyim (may Allah have mercy on him) said in his book *Ighathat Al-Lahfan min Masayid Al-Shaytan*:

> **"Among the schemes of Allah's enemy (Satan) and his traps with which he ensnares those with little share of knowledge, reason, and faith, and through which he captures the hearts of the ignorant and the misguided, is listening to whistling, clapping, and singing accompanied by forbidden instruments. This diverts hearts from the Qur'an and fixes them on immorality and disobedience. It is the Qur'an of Satan and a thick veil preventing access to the Qur'an. It is the incantation of homosexuality and fornication, enabling the sinner to achieve their ultimate desire with their beloved. Satan has deceived corrupt souls through it, beautifying it for them with deceit and delusion, and inspired them with false arguments about its merits, which they accepted while abandoning the Qur'an for its sake."**

He continues, saying (may Allah have mercy on him):  

> "And how true was the one who said..." 
**"They recited the Book and bowed their heads, not in fear,
But rather in heedless distraction, absent of care.
And when music played, they brayed like donkeys,
By Allah, they did not dance for the sake of Allah.

A drum, a flute, and a melody of a gazelle—
When have you seen worship involving amusements?
The Book felt heavy upon them when they saw
Its binding rules of commands and prohibitions.

They heard it as thunder and lightning, for it contained
Warnings and deterrence against prohibited deeds.
They saw it as the greatest barrier to their desires—
O, what a slaughterer of the soul's limitless cravings!

Then came the music, aligning with their whims—
And for this, it attained great status among them.
How can that which aids desires compare
To what cuts its roots for the heedless and ignorant?

If not the wine of the body, then surely it is
The wine of the mind—akin and comparable.
Look at the intoxicated man with his drink,
And observe women swayed by amusements.

See the one tearing his garments
After first ripping apart his heedless heart.

Judge, then, which of the two wines
Deserves more prohibition and condemnation from Allah."**

Another poet said:

**"We absolve ourselves before Allah of a group
Afflicted by the sickness of listening to music.

How often have I said, 'O people, you are
On the brink of a crumbling edge, no structure beneath!'

A brink under which lies a pit—
Into its depths, how much suffering falls!

We repeated this counsel to them,
To fulfill our duty before our Lord.

But when they belittled our warnings,
We turned to Allah concerning our matter.

So we lived upon the Sunnah of the Chosen One,
While they died upon their tune: Tanna Tanna."**

The supporters of Islam and the leaders of guidance have continuously warned against these individuals from all corners of the earth, cautioning against following their path and emulating their ways, regardless of the sect they belong to. May Allah have mercy on him, he concluded his statement with this.

A Misconception That Needs Clarification:

Abu Turab, following Ibn Hazm, claimed that Allah’s statement:

"To mislead others from the path of Allah without knowledge, and to take it in ridicule" (Luqman: 6)

is evidence that the condemnation of those who purchase frivolous entertainment, such as songs and amusements, applies only if they buy it with the intention of leading others astray. However, if one buys it for personal relaxation and entertainment, there is no issue.

The response to this claim is as follows:

First Point:

This interpretation contradicts what the righteous predecessors (Salaf) among the Companions and their followers understood from this verse. They used this verse as evidence for condemning and warning against songs and amusements. They did not set the condition proposed by Abu Turab. The Salaf were the most knowledgeable about the meanings of Allah’s words and the Prophet’s May God bless him and grant him peace teachings. They understood Allah’s intent from His words better than those who came after them.

Second Point:

This interpretation also contradicts the apparent meaning of the verse for anyone who reflects upon it. Allah says:

"To mislead others from the path of Allah without knowledge."

This indicates that the type of person condemned in the verse is one who purchases frivolous entertainment, leading to misguidance from the path of Allah, without being aware of the consequences or intending to mislead others.

If the person purchased frivolous entertainment knowingly or with the intention to mislead others, Allah would not say: "without knowledge." A person who knowingly buys frivolous entertainment to mislead others cannot be described as unaware. Similarly, one who intentionally seeks such outcomes would not be described as doing so "without knowledge."

Reflect carefully, dear reader, and the truth will become evident. Thus, the “lam”  in "to mislead" could be understood in two ways:

As indicating the inevitable outcome (lam of consequence), meaning that buying frivolous entertainment leads to misguidance from Allah’s path and ridiculing it, even without the buyer realizing it.

As indicating divine decree (lam of causation), meaning that Allah decreed some people would purchase frivolous entertainment, resulting in their misguidance.
In either case, the verse clearly condemns purchasing frivolous entertainment, warning that it results in misguidance, ridicule of Allah’s path, and turning away from His Book. This aligns with the observed reality: many who indulge in songs and musical amusements develop hardened hearts and stray from the truth, except for those whom Allah has mercy upon.

Third Point:

If the condemnation were limited to those who intentionally buy frivolous entertainment to mislead others, then specifying "frivolous entertainment" in the verse would serve no purpose. The condemnation would apply to any act intended to mislead, even if that act were otherwise beloved to Allah, such as purchasing a Quran to deceive and mislead people. The Quran is beloved to Allah because it contains His words, but Allah does not love for it to be used for deception and misguidance. It is meant to guide people to goodness.

Even Ibn Hazm and Abu Turab admitted this point but erroneously confined the verse to such cases, misinterpreting its true meaning and neglecting its broader implications.

Thus, dear reader, from these three points, it is clear that Abu Turab’s claim is baseless, and the verse provides clear evidence against songs and frivolous entertainments, emphasizing their harmful role in misguidance, ridicule of Allah’s path, and neglect of His Book, even if the buyer is unaware of these consequences. This understanding aligns with the views of the righteous predecessors, who are the most deserving of being followed.

The author also addressed the misinterpretation of the hadith regarding the two singing girls and the hadith concerning Abu Mas’ud Al-Badri and his two companions permitting singing during weddings. Both hadiths, upon closer examination, support the prohibition of songs and amusements rather than permitting them.

Ibn Al-Qayyim's Commentary on the Verse:

The esteemed scholar Ibn Al-Qayyim (may Allah have mercy on him) spoke eloquently about the aforementioned verse, which is:

"And of mankind is he who purchases idle talk to mislead others from the path of Allah." (Luqman: 6)

Here is his statement:

“Al-Wahidi and others stated:

Most interpreters of the Quran agree that 'idle talk' (Fun talk) refers to singing. This was reported from Ibn Abbas through Sa’id ibn Jubayr and Muqatil, and from Abdullah ibn Mas’ud through Abu As-Sahba’. It is also the view of Mujahid, Ikrimah, and others.

Thuwair ibn Abi Fakhita narrated from his father, from Ibn Abbas, that regarding the verse:

"And of mankind is he who purchases idle talk,"

he said it refers to a man who buys a female slave to sing for him day and night. Ibn Abi Nujaih narrated from Mujahid that it refers to hiring male and female singers at a great cost and listening to their songs and similar forms of falsehood. This is also the view of Mak-hul and was favored by Abu Ishaq.

He further added:

Most interpretations of this verse conclude that 'idle talk' refers to singing, as it distracts one from the remembrance of Allah Almighty.

Al-Wahidi explained:
The scholars of interpretation said this includes anyone who chooses amusement, singing, musical instruments, and diversions over the Quran. Although the term purchase is used in the verse, in the Quran it frequently refers to substitution and preference.

Evidence from Qatadah:

Qatadah said about this verse:

The person may not even spend money, yet their error is clear enough if they prefer idle talk over truthful guidance. This interpretation indicates that the verse prohibits singing.

Al-Wahidi continued:

As for singing by maidservants (The singers), it is particularly condemned due to the severe warnings associated with it. For instance, it was narrated that the Prophet May God bless him and grant him peace said:

"Whoever listens to a singing maid, molten lead will be poured into their ears on the Day of Resurrection."
Molten lead refers to liquefied lead.

A Prophetic Explanation of 'Idle Talk':

The interpretation of 'idle talk' as singing has also been directly attributed to the Prophet May God bless him and grant him peace. In the Musnad of Imam Ahmad, the Musnad of Abdullah ibn Al-Zubayr Al-Humaydi, and the Jami’ of Al-Tirmidhi, it is narrated from Abu Umamah that the Prophet May God bless him and grant him peace said:

*"Do not sell singing maids, do not purchase them, and do not teach them. There is no good in their trade, and their price is unlawful. Concerning this, the verse was revealed:

'And of mankind is he who purchases idle talk to mislead others from the path of Allah.'

Although this narration primarily depends on the chain of transmission through Ubaydullah ibn Zahr, from Ali ibn Yazid Al-Alhani, from Al-Qasim, Ubaydullah ibn Zahr is considered reliable, and Al-Qasim is also trustworthy, though Ali is weak. However, the hadith has supporting witnesses and corroborative evidence, which we will discuss, Allah willing.”

It is enough to interpret the phrase "lahw al-hadith" (playful talk) by the companions and followers as meaning "singing," since this interpretation has been confirmed by Ibn Abbas and Ibn Mas'ud. Abu al-Sahba said: I asked Ibn Mas'ud about the verse: "And of the people are those who purchase diversionary speech to mislead others from the way of Allah without knowledge and take it in mockery" (Luqman: 6). He replied, "By Allah, the one who has no god but He, it is singing," and he repeated it three times. It is also authentically reported from Ibn Umar (may Allah be pleased with him) that it refers to singing. Al-Hakim Abu Abdullah stated in his tafsir (exegesis) in his book Al-Mustadrak that the interpretation of the companion who witnessed the revelation and the descent of the Qur'an in front of the two shaykhs (Bukhari and Muslim) is considered an authentic hadith. In another place in his book, he said that it is regarded as "muttasil" (directly attributed). While this might be debated, there is no doubt that the interpretation of the companions should be preferred over those after them, as they are the most knowledgeable of the Ummah regarding the intent of Allah in His Book, which was revealed to them and which they were the first to receive. They also saw its interpretation through the Prophet, both in knowledge and action. Moreover, they were eloquent Arabs, so no interpretation should be sought over theirs unless absolutely necessary.

There is no contradiction between interpreting "lahw al-hadith" as singing or as the stories of foreign kings, Roman kings, and similar tales, which were the distractions that al-Nadr ibn al-Harith used to tell the people of Mecca, diverting them from the Qur'an. Both are types of "lahw al-hadith."

Ibn Abbas said: "Lahw al-hadith is falsehood and singing." Some companions mentioned this, while others mentioned the other interpretation, and some included both. Singing is more distracting and harmful than the stories of kings, as it is a gateway to adultery, the breeding ground for hypocrisy, and the work of the devil. It clouds the mind, distracts from the Qur'an, and its impact is far worse than other types of false speech due to the intense desire of souls for it.

Once this is understood, the people who engage in singing and those who listen to it are liable to this criticism, depending on how much they are distracted by singing from the Qur'an. Even if they don't experience it all, the verses condemn those who replace the Qur'an with diversionary speech to mislead others from the path of Allah without knowledge and treat it with mockery. When the Qur'an is recited to them, they turn away arrogantly, as if they had not heard it, and their ears are deaf. If they hear anything from it, they mock it. This attitude can only be found in those with the greatest disbelief, and even if some of it applies to singers and their listeners, they share in this criticism. It is evident that no one who is dedicated to singing and listening to its instruments can escape being misled from the right path, both in knowledge and action. They tend to prefer listening to singing over the Qur'an, to the extent that when both are available, they choose the former. Listening to the Qur'an becomes difficult for them, and sometimes they are prompted to silence the reciter, feeling impatient with the recitation and requesting more from the singer. The least that applies to them is that they receive a significant portion of this blame, if not all of it.

This discussion applies to those who have some life in their hearts, who can feel it. As for those whose hearts are dead and whose trials have overwhelmed them, they have closed themselves off from advice: "And whoever Allah wants to misguide, you will never have any power over him. They are those whom Allah does not wish to purify their hearts. For them, there is disgrace in this world and a great punishment in the Hereafter" (Al-Ma'idah: 41). His words end here—may Allah have mercy on him.

Among the verses that condemn music and musical instruments, which are tools of entertainment, is the verse: "And incite to mischief whoever you can with your voice, and assault them with your cavalry and infantry, and share with them in wealth and children, and promise them. But Satan does not promise them except delusion" (Al-Isra: 64). Also, the verse: "And those who do not witness falsehood, and when they pass by ill speech, they pass by with dignity" (Al-Furqan: 72). The "voice" and "falsehood" in these verses have been interpreted as referring to singing and musical instruments. The "voice" has also been interpreted as any sound that calls to falsehood, and "falsehood" is interpreted as any form of vice. There is no contradiction between these interpretations, and the meaning of both verses encompasses all of them. There is no doubt that music and entertainment are among the worst forms of falsehood, and among the most harmful sounds of Satan due to their impact on hardening hearts, distracting from the remembrance of Allah, from the Qur'an, and from all acts of worship, except for those whom Allah has mercy upon, as previously explained.

As for the hadiths condemning music and musical instruments, they are numerous. The most authentic among them is what was narrated by Bukhari in his Sahih, where he said: "Hisham ibn Ammar said: 'Saddaqah ibn Khalid told us, Abdul Rahman ibn Yazid ibn Jaber told us, Atiyyah ibn Qays al-Kalbi told me, Abdul Rahman ibn Ghanm al-Ash'ari told me, and he said: Abu 'Amir or Abu Malik al-Ash'ari told me, by Allah, he did not lie to me. I heard the Prophet May God bless him and grant him peace say: 'There will be people among my nation who will make lawful the wearing of silk, the drinking of alcohol, and the use of musical instruments.'" This is explicit in condemning those who make musical instruments lawful, as they are placed alongside those who make adultery, alcohol, and silk lawful, providing clear evidence for the prohibition of musical instruments, such as the tambourine, lute, drum, and other similar instruments.

The scholars of the Arabic language unanimously interpreted ma'azif (musical instruments) as tools of entertainment, due to the negative effects they have on the heart, causing it to become hardened and distracted from prayer and the Qur'an. When singing is added to this, the sin becomes greater and the corruption more severe, as the scholars will later explain, and some of that has already been mentioned. As for harir (silk), it is narrated with both an "h" (in the form of the letter "h" and "r") meaning "private parts," referring to fornication, and with a "k" and "z," referring to a type of silk.

Islamic scholars have accepted this hadith and used it as evidence to prohibit all musical instruments. However, Ibn Hazm and Abu Turab after him criticized this by claiming that the narration was interrupted between Bukhari and his teacher, Hisham ibn Ammar, since Bukhari did not explicitly state that he heard it directly from him, but rather he quoted it in a manner suggesting it was passed on from him. Ibn Hazm's stance was mistaken, and the scholars rejected this claim, pointing out that Hisham was a teacher of Bukhari, and when Bukhari quoted it from him with certainty, it was considered authentic. Scholars accept Bukhari’s narration when he presents it with certainty, even if it was transmitted through his other reliable teachers or by way of authorization, or for other reasons that may explain its omission. Even if the narration were interrupted between Bukhari and Hisham, others transmitted it from Hisham with connected chains, confirming its authenticity. Thus, the objection raised by Ibn Hazm and his followers is refuted, and the truth becomes clear to those who seek it. May Allah assist us.

Here is what the scholars have said about this hadith, and their statements on Ibn Hazm's error in weakening it. Al-Hafidh Ibn Hajar, may Allah have mercy on him, in Fath al-Bari (when discussing this hadith and citing the words of al-Zarkashi, who criticized Ibn Hazm for weakening it), said the following: (As for Ibn Hazm's claim mentioned by al-Zarkashi, Ibn al-Salah, in Ilm al-Hadith (Science of Hadith), had preceded him in this regard, stating: "The narrations in Sahih al-Bukhari that are interrupted in their chain of narration appear to be disconnected, and their form resembles an interruption, but this is not their actual status. They are not considered weak simply because the narration in some instances does not meet the criteria of being directly connected from the chain of narrators, and no attention should be given to Abu Muhammad Ibn Hazm, the jurist and scholar, in his rejection of what Bukhari narrated from Abu Amir and Abu Malik al-Ash'ari from the Prophet May God bless him and grant him peace, about a time when there will be people from my nation who will make lawful the wearing of silk, drinking alcohol, and listening to musical instruments (with the hadith being about a group of people who will make these things lawful). Ibn Hazm claimed that the narration was broken between Bukhari and Hisham (the narrator). 

This is incorrect, as the hadith is well-known to be authentic and connected according to the conditions of authenticity. Furthermore, Bukhari may occasionally mention a hadith in a manner that is not a full connection for other reasons, but this does not affect its authenticity.").

Al-Hafidh Ibn Hajar then continued, quoting Ibn al-Salah’s words, saying: (It is well-established among the hadith scholars that any narration brought by Bukhari in his book, in a form of concise transmission that ends with "he said," is considered authentic, even if the narrator is not one of his direct teachers. However, if a hadith that was abbreviated (not fully connected) is found to be narrated by another scholar who connects it properly with the necessary conditions for authenticity, this resolves the confusion. For this reason, I have focused on this type of transmission, compiling a book called Taghliq al-Ta'liq [Closing the Conciseness]. And our teacher (in his explanation of Tirmidhi) mentioned that the hadith of Hisham ibn Ammar, when narrated in full, was found in Ibn Ismaili's Musnad as well as in Tabarani's Musnad and Abu Dawood's Sunan."

Ibn al-Qayyim, may Allah have mercy on him, in al-Ighatha, also mentioned this hadith, saying: (This hadith was narrated by Bukhari in his Sahih, with the purpose of using it as evidence, and he included it in a concise format. It is narrated that Hisham ibn Ammar said: "Sadaqa ibn Khalid narrated to us, who narrated from 'Abdur-Rahman ibn Yazid ibn Jabir from Atiyyah ibn Qays al-Kilabi who narrated from 'Abdur-Rahman ibn Ghanm al-Ash'ari that he heard Abu 'Amr or Abu Malik al-Ash'ari, may Allah be pleased with him, saying that the Prophet May God bless him and grant him peace said: 'There will be people among my nation who will make lawful the wearing of silk, drinking alcohol, and listening to musical instruments.'")

The text also includes detailed quotes and discussion from scholars regarding the prohibition of music and musical instruments, focusing on its negative effects on the heart and soul, leading to an increase in hypocrisy and a weakening of faith. It also references the views of prominent Islamic scholars and jurists like Ibn Hajar, Ibn al-Qayyim, and others, emphasizing that musical instruments and listening to them are seen as unlawful and a cause of misguidance. The overall message is that engaging with music and its associated entertainments leads to moral and spiritual decay, drawing individuals away from the guidance of Islam.

By Allah, we seek His help, and in Him, we place our trust. There is no power and no strength except with Allah. Allah is sufficient for us, and He is the best disposer of affairs. May Allah send blessings upon His servant and messenger, Muhammad, and upon his family and companions. Peace be upon him."