Certain ignorant souls claiming to be scholars have attempted to halaalize the voice of Shaitaan therefore we present to you just a few proofs from the following solid proofs by the Majlisul Ulama in the book: “Sautush Shaitaan- The Voice of Shaitaan”
THE EVIDENCE OF THE QUR’AAN
THE FIRST AAYAT
The Qur’aan Majeed states:
“And, among people are those who purchase talks of futile (lahwal Hadith) thereby misleading (others) without knowledge from the Path of Allah, and they make of it (Allah’s Path) a mockery. For such people is the disgraceful punishment.” (Aayat 6. Surah Luqmaan)
“And, when Our aayaat are recited to them, he turns away in arrogance as if he did not hear it; as if there are plugs in his ears. Give him the tidings of a painful punishment.” (Aayat 7, Surah Luqmaan)
TAFSEER OF THE AAYAT:
(1) Ibn Jareer reports that Ibn Abbaas (radhiyallahu anhu) said:
“This aayat was revealed in regard to a man among the Quraish who had purchased a slave woman who was a singer (for the purpose of singing).”
It was the practice of a certain enemy of Islam to divert people from listening to the Qur’aan Majeed with music and singing. He had purchased a slave woman for this specific purpose.
The Qur’aan Shareef, in its inimitable eloquence describes this singing and music with the terms lahwal Hadith, bringing within its scope not only music and singing, but all futile activities such as play and amusement which divert man’s attention from the purpose of his creation and from the Thikr of Allah Ta’ala. In addition to the applicability of the Qur’aanic aayaat to their relevant specific incidents which occasioned their revelation, the terms employed by the Qur’aan constitute directives for all present and future exigencies having the same common effect (illat).
In line with this eloquent style and the timeless nature of the Ahkaam, the Qur’aan brings music and singing within the ambit of the generical terms, lahwal Hadith. Hence, all futile, nonsensical and evil acts which divert man from Allah Ta’ala are ordained haraam by this aayat. Among the acts which have such a diversionary effect to the highest degree are music and singing.
Even mubah (initially permissible) acts will become unlawful if due to excessive indulgence they divert man from Allah’s remembrance or they induce him to commit futility and haraam.
(2) Narrating from Abu Salmah (radhiyallahu anhu), Imaam Baghawi (rahmatullah alayh) states:
“Rasulullah (sallallahu alayhi wasallam) said: ‘It is not lawful to teach girls to become singers and their price is haraam. In this regard was revealed the aayat: “And, among people are those who purchase lahwal Hadith….”
(3) Tirmizi and other Muhadditheen, narrating from Abu Umaamah (radhiyallahu anhu) said:
“Rasulullah (sallallahu alayhi wasallam) said: ‘Do not sell singing girls nor purchase them, and do not teach them. There is no goodness in any trade-dealing in them. The money thus acquired is haraam….. In this regard was revealed the aayat: “And among people are those who purchase lahwal Hadith…”
(4) The eminent Mufassir, Imaam Mujaahid (rahmatullah alayh) said: “The reference (of lahwal Hadith) is to singing girls and singers.” In another narration, Hadhrat Mujaahid (rahmatullah alayh) said: “It refers to singing and every play and futility.”(Ahkaamul Qur’aan)
(5) In an exceptionally stern rebuke for those who indulge in singing and music, Hadhrat Makhool (rahmatullah alayh) said: “I do not perform Janaazah Salaat on him (one who indulges in music and singing) because Allah Ta’ala says (in the Qur’aan): ‘And, among people are those who purchase lahwal Hadith…”(Tafseer Mazhari)
Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu) who was a very senior Aalim among the Sahaabah, explaining this aayat said. “By Allah! Its meaning is singing. “(As-Sunanul Kubra of Baihaqi)
The same is mentioned in Mustadrak and Tafseer Ibn Jareer. Imaam Ibn Jareer (rahmatullah alayh) narrates in his Tafseer that when people asked Hadhrat Ibn Mas’ood (radhiyallahu anhu) about the meaning of this aayat, he responded: “It refers to singing. I take oath by The Being besides Whom there is no deity but He. ‘He repeated this statement thrice”(Tafseer Ibn Jareer)
(7) Explaining this aayat, Hadhrat Hasan Basri (rahmatullah alayh) said:
“Verily, lahwal Hadith refers to everything which diverts you from the ibaadat of Allah and from His remembrance, such as story- telling during the night, jokes, futility, singing and similar acts,” (Tafseer Ruhul Ma-aani)
(8) In another narration, Hadhrat Hasan Basri (rahmatullah alayh) said: “This aayat was revealed in regard to singing and musical instruments.” (Tafseer Ibn Katheer)
(9) Haafiz Ibn Hareer (rahmatullah alayh) states in the tafseer ofthis aayat: “It refers to singing and listening to it.”
(10) The eminent Sahaabi, Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) said: “It means singing.“(Ighaathatul Luhfaan)
This Qur’anic aayat which severely criticizes lahwal Hadith, while it brings all forms of futility and nonsensical activities within its scope, specifically refers to singing and music. This is the unanimous tafseer of the authorities of the Shariah-the Sahaabah, Taabieen and Tab-e- Taabieen.
THE SECOND AAYAT
Allah Ta’ala states in the Qur’aan Majeed:
“They (the Mu’mineen) do not attend zoor. And when they pass by futility, they pass by with dignity.” (Surah Furqaan, Aayat 72)
Tafseer of the Aayat
(1) Commenting on the meaning of this aayat, Hadhrat Muhammad Bin Hanafi (rahmatullah alayh) said: “Az-zoor here means singing. Laith said so on the authority of Mujaahid……..And, az-zoor is baseless talk and it also appliesto baseless acts. Singing is of the greatest acts of zoor.”(Shawaahidhut Tafseer)
(2) Imaam Abu Bakr Jassaas, commenting on this aayat said: “It has been narrated from Imaam Abu Hanifah (rahmatullah alayh) that az-zoor is singing.”
THE THIRD AAYAT
Allah Ta’ala states in the Qur’aan Majeed:
“And hound from among them with your voice whomever you are able to gain control over.”
When shaitaan was ignominiously expelled from Jannat, he vowed to mislead the servants of Allah Ta’ala. In response, Allah Ta’ala made the aforementioned proclamation.
The Mufassireen of the Qur’aan say that the meaning of ‘your voice’ in the context of this aayat refers to singing. Shaitaan has been given the ability of singing. He inspires his myriads of followers with his art of music and singing, thereby gaining an effective grip over their brains and hearts. With his voice (singing and music), shaitaan casts his spell over human beings. With music and singing, he deposits them into the dregs of immorality, futility and falsehood. Smitten by the spell of music and singing, people wander aimlessly in lands of fantasy and imagination. They are separated from reality and truth by the nifaaq which music and singing implant into the heart.
Allah Ta’ala therefore, in this aayat, proclaims to shaitaan to proceed with his evil work using his voice.
TAFSEER OF THE AAYAT
(1) Hadhrat Mujaahid (rahmatullah alayh) said: ‘”With your voice, ie with singing.” (Ruhul Ma-aani)
(2) Allaamah Suyuti (rahmatullah alayh) states: “Mujahid said: It means singing and musical instruments (Al-Akleel)
It is significant that according to Hadhrat Hasan Basri (rahmatullah alayh) even the duff comes within the scope of this prohibition since he avers that the voice of shaitaan also applies to the sound of the duff.
Since Hadhrat Hasan (rahmatullah alayh) was the Khaleefah (spiritual representative) of Hadhrat Ali (radhiyallahu anhu), he actively propagated the Math-hab of Hadhrat Ali in this regard. According to Hadhrat Ali (radhiyallahu anhu), even the duff is haraam.
(3) Hadhrat Dhuh-haaq (rahmatullah alayh) comments: “It is the sound of the flute. (Tafseer Qurtubi)
(4) Ibn Abu Haatim (rahmatullah alayh) narrates in his tafseer of this aayat that Ibn Abbaas (radhiyallahu anhu) said:
“It refers to every act which invites to sin. It is well-known that singing is among the greatest acts inviting towards sin. Precisely for this reason has it been described as the voice of shaitaan.”(Ighaathatul Luhfaan)
THE FOURTH AAYAT
Allah Ta’ala states in the Qur’aan Majeed:
“What! Are you surprised at this speech (the Qur’aan)? You laugh, do not cry and you sing.“
TAFSEER OF THE AAYAT
(1) Imaam Abu Ubaid said that the dialect of Hameer thevword Samood (from which the term saamidoon’ in this aayat is derived) refers to singing. Hadhrat Ikramah also tenders the same explanation. (Ruhul Ma-aani)
(2) Allaamah Ibn Manzoor says: “It is narrated from Ibn Abbaas (radhiyallahu anhu) that he said: ‘Samood is singing in the dialect of Hameer “(Lisaanul Arab)
(3) Abdur Razzaaq, Bazzaar, Ibn Jareer and Baihqi narrated that Ibn Abbaas (radhiyallahu anhu) said in the tafseer of this aayat: “It is singing in the Yamaani dialect. When they (the mushrikeen) would hear the Qur’aan, they would sing to show their disdain.”(Ruhul Ma-aani)
In these verses, the Qur’aan Majeed criticizes singing. It describes singing and music variously with the terms lahwal Hadith, samood and zoor. In one aayat it is described as the voice of shaitaan.
From the Qur’aan Majeed it is abundantly clear that the general rule pertaining to singing even without music is prohibition.
All the authorities of the Shariah from the very time of the Sahaabah, unanimously claim that the Qur’aan prohibits singing and music. There can, therefore, be no scope for difference on this issue. Any difference attributed to an accepted personality of Islam is undoubtedly an error of judgement.
THE EVIDENCE OF THE HADITH
(1) Hadhrat Abu Maalik Ash’ari (radhiyallahu anhu) says that he heard Rasulullah (sallallahu alayhi wasallam) say: “Most certainly, there will be in my Ummah people who will makelawful fornication, silk, liquor and musical instruments,” (Bukhari)
(2) In another version of this narration, Rasulullah (sallallahu alayhi wasallam) said:”Most certainly, people from my Ummah will consume liquor which they will describe with some other name. Over their heads will be playing musical instruments and singing girls. Allah will cause the earth to swallow them, and from among them He will transform into apes and pigs.“(Ibn Maajah)
The punishment for music and singing is exceptionally severe. Some juhhaal (ignoramuses) have attempted to escape the condemnation of music and singing stated in this Hadith by presenting a very stupid argument. They argue that the punishment mentioned in this Hadith applies to a collective act which consists of four deeds, viz., fornication, silk, liquor and music.It is their contention that musical instruments by themselves are not evil, hence not haraam. Only when used together with the haraam acts will it also become haraam, hence the Hadith mentions it along with the other three sinful deeds.The logical conclusion of this absurd argument is that if fornication is committed in isolation of the other three deeds, it will be lawful. Similarly, if liquor is consumed alone, i.e. without the accompaniment of music, fornication, and silken garments, it will be halaal. Similarly, wearing silk will be permissibl: for males according to this ludicrous logic if it is unaccompanied by the other three acts. The absurdity of this fallacious argument is self-evident. There is no need for discussing it further. This Hadith is an unambiguous assertion of the hurmat (being haraam/prohibition) of musical instruments. In this Hadith, Rasulullah (sallallahu alayhi wasallam) uses the word يستحلون (Yasta-hil-loona, Le, they will make lawful). He mentioned four acts which people in the later ages would make lawful, viz. fornication, liquor, silk and music. This presupposes that these acts are haraam. It is meaningless to say that a lawful act will be made lawful. This absurdity is the consequence of the stupid and false contention of the proponents of music and singing. A haraam act is made lawful, and this is precisely what Rasulullah (sallallahu alayhi wasallam) said.The time will dawn when Muslims will make halaal these four haraam acts. In fact, all four evils have already been made ‘halaal’ in Muslim lands and by Muslim communities all over the world. There is almost unanimity of the stupid masses and the juhhaal deviate modernists on the ‘permissibility’ of music and singing. Alcohol in a variety of forms and labels has been given the green light by even the Ulama in most countries. Males don silk without even having heard of its prohibition.
Fornication is actively promoted in the form of legalized prostitution in Muslim countries and at secular educational institutions. The Bangladesh Supreme Court transgressed all limits of shamelessness by declaring that prostitutes have the right to earn a living by means of prostitution. This shaitaani court ordered the Bangladeshi govemment to release all imprisoned prostitutes and to refrain from hampering them in the filthy trade of their bodies. These lesser signs of Qiyaamah are materializing right in front of our eyes.In some quarters an attempt has been made to assail the authenticity of this Hadith. Much has been written by the authorities of the Shariah in vindication of this Hadith’s authenticity. Here it will suffice to say that this Hadith is highly authentic. It is bereft of any blemishes.The gravity of the chastisement-disfiguration and transformation into apes and swines-should be more than adequate to jolt Muslims into the realisation that music is a crime with which one dares not trifle.
(3) Imraan Bin Husain (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“In this Ummah will be earthquakes, disfiguration (of faces which will be transformed into apes and pigs) and showers of ston (descending on them from the heaven).”
A man from among the Muslimeen said: “O Rasulullah! When will this be?”
Rasulullah (sallallahu alayhi wasallam) said: “When singing girls and merical instruments will become profuse and when liquor will be consumed (in abundance).” (Tirmizi)
(4) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:
“During the last of ages (in close proximity to Qiyaamah) a nation from my Ummah will be disfigured (and transformed) into apes and pigs.”
The Sahaabah said:
“O Rasulullah! Will they be Muslim?”
Rasulullah (sallallahu alayhi wasallam) said:
“Yes. They will be testifying that there is no deity but Allah and that I am His Rasool, and they will be fasting (in the month of Ramadhaan).”
The Sahaabah asked:
“O Rasulullah! What will be their condition (to warrant such chastisement)?”
Rasulullah (sallallahu alayhi wasallam) said: “They will be indulging in musical instruments, singing girls, musical drums, and they will be consuming liquor. They will one night go to sleep after their liquor and amusement. When they arise in the morning, they will have been disfigured (and transformed into apes and pigs).(Kaf-fur Ruaa”)
It is apparent from this Hadith that the musical drum (the tablah of the gawwaals) and similar other kinds of musical drums are not the duff mentioned in the Ahaadith. Musical drums have been declared haraam unanimously by all authorities from the very age of the Sahaabah.
(5) According to another Hadith, also narrated by Hadhrat Abu Hurairah (radhiyallahu anhu), Rasulullah (sallallahu alayhi wasallam) said:
“I take oath by The Being Who has sent me with the Haqq (Truth)! The world will not come to an end until earthquakes, the descent of showers of stones (from the heaven) and disfigurement of faces (which will be transformed into apes and swines) had not taken place. The Sahaabah said: ‘When will that happen, O Rasulullah? ‘He replied: “When you see women seated on saddles (ie. riding horses and in this age, driving cars); when singing girls are to be found in profusion; when false testimony becomes rampant, and when homosexuality and lesbianism become prevalent.”(Bazzaar and Tibraani)
All these evil deeds mentioned in this Hadith are widely prevalent in this age. Women driving vehicles has become a norm in even Muslim society. Music and singing have become accepted practices in even Muslim homes. Among the signs of Qiyaamah are the acts of music and singing which have permeated every facet of life. Even the pious people who are averse to music and singing are unable to protect their ears from the satanic din of music and singing which blares in the streets, in the shops, in the factories, in the planes, in the offices, on the cellphones and even in the public toilets.Even the Musaajid are becoming proliferated with musical tunes of the confounded cellphones belonging to confounded people who have absolutely no fear and shame for Allah Ta’ala, no respect for His Musaajid and the musallis of the Musaajid. In flagrant violation and total disregard for the divine Shariah of Allah Ta’ala, Muslims in this age step out of the way to ensure that the ringing tone of their phones is the voice of shaitaan (music). And this evil is terribly defiling the holy atmosphere of Musjidul Haraam in Makkah and Musjidun Nabawi in Madinah. May Allah Ta’ala save us from His chastisement.
We now only have to wait for the disfiguration and transformation of faces of these evil people into apes and pigs, and also for the shower of stone to rain from the heavens.
(6) Hadhrat Ali Bin Abi Taalib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“When my Ummah indulges in fifteen misdeeds, calamities willsettle on them. Among these are singing girls and musical instruments. (Tirmizi)
(7) Sahl Bin Sa’d (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“There will befall this Ummat earthquakes, disfigurement of faces and showers of stones. “
It was said: ‘O Rasulullah! When will this happen?
Rasulullah (sallallahu alayhi wasallam) said: ‘When singing girls become in profusion and liquor is made lawful.”(Ibn Majah)
Numerous Sahaabah have narrated Ahaadith in which Rasulullah (sallallahu alayhi wasallam) wamed of disasters overwhelming the Ummah as a consequence of the profusion of music, singing and singing girls. Among these Sahaabah are:Hadhrat Abu Maalik Ash’ari, Hadhrat Imraan Bin Husain, Hadhrat Abu Hurairah, Hadhrat Ali, Hadhrat Sahl Bin Sa’d As-Saaidi, Hadhrat Ubaadah Bin Saamit, Hadhrat Abu Umaamah, Hadhrat Ibn Abbaas, Hadhrat Saeed Bin Khudri, Hadhrat Abdullah Bin Bishr, Hadhrat Anas, Hadhrat Abdur Rahmaan Bin Saabit and Hadhrat Aishah (ridhwaanullaahi alayhim aj-maeen).
(8) Hadhrat Naafi’ (radhiyallahu anhu) narrates, “Once when Hadhrat Abdullah Bin Umar (radhiyallahu anhu) heard the sound of a shepherd’s flute, he placed his fingers in both cars (to block the sound of the music), and he diverted his mount from that path. (As they rode on), he would say: ‘O Naafi’, can you still hear (the sound)? ‘I would say: ‘Yes. He would then continue riding. Only when I said: I can no longer hear it, did he remove his fingers from his ears. Then he returned to the road. He then said: ‘I saw Rasulullah (sallallahu alayhi wasallam) doing like this when he had heard the flute of a shepherd.” (Ahmad and Abu Dawood)
This was the reaction of the devotees of Rasulullah (sallallahu alayhi wasallam). They could not tolerate the voice of shaitaan. When music dinned into their ears, they literally plugged their cars with their fingers. By what stretch of reasoning and on what basis of shame and honesty can it be claimed that Rasulullah (sallallahu alayhi wasallam) had permitted music and singing? He had described it as the voice of shaitaan. He would plug his ears to block the sound of shaitaan’s voice entering his cars.
(9) Hadhrat Abdullah Bin Umar (radhiyallahu anhu) narrates: “Verily, Nabi (sallallahu alayhi wasallam) made haraam liquor, gambling, the musical drum and the tambourine. And, every intoxicant is haraam.”(Ahmad and Abu Dawood)
(10) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:“Verily, Allah has made haraam liquor, gambling, the musical drum, and every intoxicant is haraam. (Ahmad, Abu Dawood, Baihaqi, etc.)
(11) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated: “The musical drum (tablah) is haraam. Liquor is haraam, and musical instruments are haraam. (Kaf-fur Ruaa’)
(12) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated: “Verily, Nabi (sallallahu alayhi wasallam) heard a man singing one night. He then said: “His Salaat is unacceptable! His Salant is unacceptable! His Salaat is unacceptable!”(Nailul Autaar)
(13) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Listening to music and singing is sinful. Sitting at such gatherings is fisq (immoral transgression). Deriving pleasure from it is kufr“(Nailul Autaar)
(14) Hadhrat Ali (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “I have been sent (by Allah) to destroy musical instruments…….The earning of a male singer and a female singer is haream. The earning of zina is haraam. It is incumbent on Allah not to allow a body nourished by haraam, entry into Jahannum.”(Kaf-fur Ruaa’)
The evil of music and singing is sufficiently abominable to warrant it being lumped together with zina (fornication). One Hadith describes singing as “the spell of shaitaan.”
(15) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah said: “I have been sent (by Allah Ta’ala) to destroy the musical drum (tablah) and the flute.”(Jam’ul Jawaami)
The tablah and other forms of musical drums are not to be confused with the duff for which there is limited permissibility.
(16) Hadhrat Umar (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “The earning of a singer is haraam and her singing is haraam.”(Nailul Autaar)
(17) Hadhrat Ali (radhiyallahu anhu) said:”Rasulullah (sallallahu alayhi wasallam) prohibited beating of the duff (drum) and the sound of the flute.“(Nailul Autaar)
From this Hadith as well as others, the ambiguity about the cuff is eliminated. It is clear from several Ahaadith that the general ruling of prohibition applies to even the duff. However, an exception has been made for only the duff for the Days of Eid and marriage occasions provided no haraam acts are committed.This Hadith has the effect of abrogation. It cancels out the other narrations in which the duff was allowed. The fact that Hadhrat Ali (radhiyallahu anhu) and other Sahaabah too propagated the general prohibition of the duff even after the demise of Rasulullah (sallallahu alayhi wasallam) is sufficient substantiation for the abrogating force of this Hadith as well as other Ahaadith which also mention the prohibition of the duff.
(18) Hadhrat Ali (radhiyallahu anhu narrated that “Rasulullah (sallallahu alayhi wasallam) forbade beating the duff playing the harp and blowing the flute.” (Kanzul Umma)
(19) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated that Rasulullah(sallallahu alayhi wasallam) said: “Verily, singing generates hypocrisy in the heart just as water causes farm-produce to grow”(Bayhaqi)
(20) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:”Love for singing germinates hypocrisy in the heart just as water causes plants to grow.”
(21) Hadhrat Ibn Mas’ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:
“Beware of listening to musical instruments and singing, forverily, both these acts germinate nifaaq (hypocrisy) in the heartjust as water causes vegetables to grow.”(Kaf-fur Ru’aa’)
(22) Hadhrat Anas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “Whoever sits and listens to a singing girl, Allan will pour molten lead into his ears on the Day of Qiyaamah(Ibn Asaakir)
On what basis now can the permissibility of music and singing be argued? The severity of the punishment should be an adequate deterrent to abstain even if some narrations indicate permissibility.
(23) Hadhrat Ali (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) “Whoever dies while he has a singing slave girl, do not perform Janazah Salaat for him.”
(24) Safwaan Bin Umayyah (radhiyallahu anhu) narrated that Am Bin Qurrah said (to Rasulullah sallallahu alayhi wasallam)“I am very unfortunate. I do not see any way for acquiring my rizg except by means of my duff. Therefore, grant me permission to sing (ie. with my duff) such songs which will be devoid of any immorality (evil). “
Rasulullah (sallallahu alayhi wasallam) replied: “I do not give you permission. There is no honour and no goodness (in what you are saying). O enemy of Allah! You are a liar. Most certainly: Allah has ordained for you halaal rizq, but you have chosen what Allah has made haraam for you in place of what He has made halaal for you of the sustenance He has decreed for you.”(Baihaqi, Tibraani, Dailmi)
The fact that this person sought permission for singing with his duff is abundant and clear testimony for his awareness of the prohibition, hence he requested permission. If music and singing were lawful, there would not have been the need for him to seek permission from Rasulullah (sallallahu alayhi wasallam). No one had asked Rasulullah (sailallahu alayhi wasallam) to farm or to trade Anyone who inclined to these professions would readily become involved therein. Since these are permissible activities, there was no need to seek permission. But not so with music and singing. The awareness of the prohibition of the voice of shaitaan constrained the man to seek exemption and permission. But he was very harshly rebuffed by Rasulullah (sallallahu alayhi wasallam) who branded him “the enemy of Allah”.
This Hadith also refutes the contention of the permissibility of “good” songs- which are devoid of immoral content.
There are many more proofs given which could be accessed from the book mentioned at the beginning of this article.