He is arguing about the prohibition on singing, and claims that songs do not do any harm
Question

                I have a brother in Islam who follows what some people say about music being permissible. When I presented to him the evidence from the Qur’an and Sunnah, he said: As for the verse, there is no specific mention of music in it; rather it is the interpretation of the commentators. As for the hadith, I do not know whether it is sound; I will look into that. He came to me with a strange specious argument in which he said: What I know is that Islam is the religion of reason and logic, and it did not prohibit anything unless it is harmful to people; what is the harm in music? Why don’t you want me to use my reason, and you want me to blindly accept the texts? Please note that I sent to him your lecture, “The fitnah of giving reason precedence over the texts,” and he did not benefit from it, even after listening to it in full. What is the response to someone like this brother? May Allah bless you.
Praise be to Allah.
	The objections that your friend made to the prohibition on 
	music may be summed up under three headings, as follows:

	1.
	
	His objection to 
	quoting the verse as evidence by saying that this is the interpretation of 
	the commentators

	2.
	
	His hesitation 
	about the soundness of the hadith which indicates that musical instruments 
	are prohibited

	3.
	
	He does not 
	think that music does any harm, so why does Islam prohibit it?

	With regard to his objection to quoting the verse as 
	evidence, the verse in question is (interpretation of the meaning):

	“And of mankind is he who 
	purchases idle talks (i.e., music, singing, etc.) to mislead (men) from the 
	Path of Allah without knowledge, and takes it (the Path of Allah, or the 
	Verses of the Qur’an) by way of mockery. For such there will be a 
	humiliating torment (in the Hell-fire)”

	[Luqmaan 31:6].

	The response to that is as follows:

	Who are the commentators who quoted this verse as evidence 
	for the prohibition on music? They are the majority of commentators, 
	foremost among whom are three of the scholars, fuqaha’ and mufassireen among 
	the Sahaabah, namely: ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn Mas‘ood and 
	‘Abdullah ibn ‘Umar (may Allah be pleased with them).

	Undoubtedly the Sahaabah were the most knowledgeable of this 
	ummah about what Allah meant in His Book, for it was revealed among them and 
	they were the first ones of this ummah to whom it was addressed. They 
	witnessed its interpretation from the Messenger (blessings and peace of 
	Allah be upon him) in his words and actions, and they were the true eloquent 
	Arabs, so their interpretation cannot be ignored so long. 

	Ibn al-Qayyim: Ighaathat al-Lahfaan (1/433).

	So how can it be permissible for your friend to turn away 
	from these Sahaabah’s interpretation of the Qur’an?

	Especially when among them is ‘Abdullah ibn ‘Abbaas, the most 
	knowledgeable of this ummah about the interpretation of the Qur’an (tafseer), 
	by virtue of the blessing of the Prophet’s supplication for him, “O Allah, 
	teach him the meaning of the Qur’an.” Narrated by al-Haakim; he classed it 
	as saheeh and adh-Dhahabi agreed with him. Also classed as saheeh by al-Albaani 
	in as-Silsilah as-Saheehah (2589).

	With regard to your friend’s objection to quoting the hadith 
	as evidence, it is not really an objection; rather it is a hesitation to 
	accept its soundness until he researches the matter.

	The one who is unsure about the soundness of a hadith has no 
	right to deny what the hadith indicates, which is the prohibition on musical 
	instruments.

	He should not have denied the prohibition on songs with 
	musical accompaniment until he researched the hadith and concluded that it 
	is da‘eef (weak) and not sound. As for hesitating to accept that the hadith 
	is sound until he researches it, then denying the prohibition on music, this 
	is not right.

	The hadith which speaks of the prohibition on musical 
	instruments that is narrated in Saheeh al-Bukhaari is undoubtedly a 
	saheeh hadith, and it is not the only hadith narrated concerning that. 
	Rather there are many other hadiths, which were quoted by Ibn al-Qayyim (may 
	Allah have mercy on him) in his book Ighaathat al-Lahfaan.

	If the hadith is saheeh, then it is obligatory for the 
	believer to accept it and act upon what it says, and it is not permissible 
	for him to hesitate to accept the hadith until he examines it from his 
	rational point of view and accepts it. Therefore your friend’s saying, “Why 
	don’t you want me to use my reason, and you want me to blindly accept the 
	texts?” is a serious matter, that cannot be uttered by a believer who 
	testifies that Muhammad is the Messenger of Allah. What point is there in 
	affirming his being the Messenger of Allah if he is going to refrain from 
	accepting what the Messenger (blessings and peace of Allah be upon him) says 
	until he examines it from his rational point of view?

	Allah, may He be exalted, says (interpretation of the 
	meaning):

	“It is not for a believer, man 
	or woman, when Allah and His Messenger have decreed a matter that they 
	should have any option in their decision. And whoever disobeys Allah and His 
	Messenger, he has indeed strayed in to a plain error”

	[al-Ahzaab 33:36]

	“But no, by your Lord, they can 
	have no Faith, until they make you (O Muhammad (blessings and peace of Allah 
	be upon him)) judge in all disputes between them, and find in themselves no 
	resistance against your decisions, and accept (them) with full submission”

	[an-Nisa’ 4:65].

	There is no difference of opinion among the leading scholars 
	of Islam concerning the prohibition on musical instruments. The four 
	madhhabs are agreed that they are prohibited, and whatever has been 
	transmitted to suggest that there is a difference of scholarly opinion 
	concerning this matter comes under the heading of odd views to which no 
	attention should be paid.

	Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) 
	said:

	The view of the four imams is that all musical instruments 
	are prohibited… and none of the followers of the imams mentioned any dispute 
	concerning musical instruments.

	Majmoo‘ al-Fataawa 
	(11/576, 577).

	Ibn al-Qayyim (may Allah have mercy on him) said:

	Anyone who has the slightest knowledge should not have any 
	reservations about that – i.e., singing and musical instruments. The least 
	that may be said is that it is the symbol of evildoers and drinkers of 
	alcohol.

	Ighaathat al-Lahfaan 
	(1/228).

	Al-Albaani (may Allah have mercy on him) said:

	Hence the four madhhabs are agreed that all musical 
	instruments are prohibited. 

	As-Silsilah as-Saheehah 
	(1/145)

	We have quoted the evidence for that from the Qur’an and 
	Sunnah, and the words of the Sahaabah, in the answers to questions no. 5000 
	and 50687.

	After knowing the shar‘i ruling that is based on sound shar‘i 
	evidence, the Muslim has no choice but to say, We hear and we obey. He has 
	no right to argue on the basis of falsehood or to hesitate about responding 
	until he examines the matter on the basis of his limited reasoning to see 
	whether he will accept it or not.

	With regard to your friend’s objection on the basis that 
	singing does not do any harm, this is a strange objection and is worthless, 
	because it is contrary to reality and what is observed, in addition to being 
	contrary to Islamic teachings.

	These songs prevent one from remembering Allah, create 
	hypocrisy in the heart, and stir one to do immoral and vile deeds. We will 
	quote to you some of what the leading scholars of knowledge and guidance 
	have said about the harm done by singing and musical instruments, such as 
	the following:

	1.
	
	It creates 
	hypocrisy in the heart.

	This was narrated in a saheeh report from Ibn Mas‘ood (may 
	Allah be pleased with him) and others. This is the greatest harm that may 
	befall the one who transgresses the laws of Allah, may He be exalted. Ibn 
	al-Qayyim (may Allah have mercy on him) discussed the way in which singing 
	creates hypocrisy in the heart, in a lengthy and valuable discussion.

	He (may Allah have mercy on him) said:

	If it is said: How does music cause hypocrisy to grow in the 
	heart, and not other sins?

	The answer is: This is one of the clearest indications of the 
	Sahaabah’s understanding of the workings of the heart and their knowledge of 
	diseases of the heart (i.e., spiritual diseases) and their remedies. It 
	highlights the fact that they were indeed doctors of the heart, unlike those 
	who deviate from their path.

	It should be understood that singing has specific 
	characteristics that affect the heart, instilling hypocrisy in the heart and 
	causing it to grow, just as water causes plants to grow. Among its 
	characteristics:

	It distracts the heart and prevents it from understanding and 
	reflecting upon the Qur’an and acting upon it. For the Qur’an and singing 
	can never coexist in the heart, because they are diametrically opposed. The 
	Qur’an forbids following whims and desires, and enjoins chastity and 
	restraint, and staying away from the evil inclinations of the nafs and 
	causes of misguidance. It forbids following in the footsteps of the 
	Shaytaan, whilst music enjoins the opposite of all that and makes it 
	fair-seeming; it motivates people to follow desires and evil inclinations, 
	so it provokes hidden desires and motivates one to commit all kinds of evil 
	acts.

	Addiction to music makes the Qur’an heavy on the heart and 
	makes one reluctant to listen to it. If that is not hypocrisy, then what is 
	hypocrisy? 

	The crux of the matter is that singing is the “book” of the 
	Shaytaan, so it cannot coexist with the Book of the Most Gracious in the 
	same heart. 

	Moreover, another sign of hypocrisy is not remembering Allah 
	much, feeling lazy when getting up to pray, and praying in a hasty and 
	careless manner. It is rare to find anyone who is enchanted by singing who 
	is not like this.

	‘Umar ibn ‘Abd al-‘Azeez wrote to the one who was in charge 
	of educating and disciplining his children, saying: Let the first thing you 
	try to instil in them be hatred of entertainment, which is initiated by the 
	Shaytaan and ends with the wrath of the Most Gracious, for I have heard from 
	trustworthy scholars that the sound of musical instruments, listening to 
	singing and repeating their songs causes hypocrisy to grow in the heart, 
	just as water causes plants to grow.

	Singing corrupts the heart, and if the heart becomes corrupt, 
	hypocrisy will take hold of it.

	To sum up: if a man of understanding reflects upon the 
	condition of singers and the condition of people who remember Allah and read 
	the Qur’an, the intelligence of the Sahaabah will become clear to him, and 
	he will realise how much knowledge they had of spiritual diseases and their 
	remedies. And Allah is the source of strength. End quote.

	Ighaathat al-Lahfaan min Masaa’id ash-Shaytaan 
	(1/248-251).

	2.
	
	Singing is a 
	means that leads to zina or is a motive for zina.

	This is another of the great harms caused by singing and 
	musical instruments. Ibn al-Qayyim (may Allah have mercy on him) explained 
	that when he said:

	With regard to calling it a motive for zina, this is very 
	accurate, for there is no other means that could lead to zina that is more 
	effective than it.

	Yazeed ibn al-Waleed said: O Banu Umayyah, beware of singing, 
	for it takes away dignity, increases desire and undermines chivalry. It 
	works like alcohol and does what intoxicants do. If you must do that, then 
	keep your womenfolk away, because singing leads to zina.

	Muhammad ibn al-Fadl al-Azdi said: The poet al-Hutay’ah 
	stayed at the house of an Arab man, and his daughter Mulaykah was with him. 
	When night came, he heard singing, so he said to the owner of the house: 
	Keep this away from me. He said: What is wrong with it? He said: Singing is 
	one of the things that encourage immorality, and I do not want this one – 
	meaning my daughter – to hear it. Either you make it stop, or I will leave 
	your house.

	If this poet, who was known for lack of restraint in his 
	poetry and whose mockery and insults the Arabs used to fear, was afraid of 
	the consequences and negative impact of singing, and was worried that its 
	influence could reach his daughter, then what do you think about other 
	people?

	If the influence of this singing is combined with the hand 
	drum, flute and dancing with enticing movements, then if a woman could 
	become pregnant as a result of singing, it would happen under the influence 
	of this type of singing!

	End quote from Ighaathat al-Lahfaan (1/245-247).

	The type of singing of which the scholars highlighted the 
	evil consequences is the type of singing that was known at that time, not 
	that which is known nowadays. What exists nowadays is something about which 
	even immoral people and evildoers have begun to complain, such as singers 
	and composers. They have begun to oppose music video clips, which are very 
	popular nowadays and which contain such obscenity, filth, nakedness and 
	complete lack of decency that even some of the people in the music industry 
	are demanding that they stop being shown on TV screens, because of what they 
	cause of provoking desire and spreading mischief!

	Finally, we may note that the matter is as clear as day with 
	regard to the ruling on singing and music, and the negative impact and great 
	harm that results from that.

	And Allah knows best.