There has been a lot of debate lately on whether or not Music is Haram in Islam. Questions raised right after the release of a new Pakistani movie "Khuda Kay Liye" (be advised that it isn’t one of those Gandasa and Gujar type crappy movies) and besides other contradictory issues the movie also claims that music is permitted and not Haram in Islam. Although, this question might’ve been asked and answered many times but now it looks like we are looking for ways to justify things that are of our own interest or can benefit us some way. There was a talk show last night on geo TV and the topic was same. I thought I should go ahead and see what your thoughts are. I personally believe (though am a big fan of music) that it is not allowed because this is what I’ve been told so many times since my childhood and I do have my reasons to accept this as it is. I know we are trying to prove things logically these days but I will appreciate if we keep those logics and judgments aside and post with reference of authentic Ahadees or Quranic verses.

@mods: thread can be moved to Islam section after discussion.

“I swear by Him besides whom there is no other God,that it refers to ghinaa (singing ).”

“But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a humiliating Penalty.” [31:6]

"Lead to destruction those whom thou canst among them, with thy (seductive) voice, make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them. "But Satan promises them nothing but deceit.” 17:64

Mujahid (rahimahu Allah ) said, “..and his voice is music and evil.”
“Do ye then wonder at this recital? And will ye laugh and not weep. Wasting your time in vanities?” 53: 59-61 Ikrimah (rahimahu Allah) said Ibn abbas said Sumood in the verse mean music; when you say usmud lana it means sing to us. He said they used to when they heard the Qur’an sing, so Allah revealed the verse. Ibn Katheer (rahimahu Allah) said in his tafseer under this verse, Sufian Althawry narrated that his father heard Ibn abbas say usmud for us means sing for us. Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, (ma`aazif) as lawful. This hadith shows that music is haram through two avenues: a. The prophet (sallah allahu alieh wasalam) mentioned that they will make permissible, meaning its haram/prohibited and they will make it permissible. Note all the examples in the hadith are issues that are haram. b. The prophet (sallah allahu alieh wasalam) combined the musical instruments with that which is decisively haram like adultery/fornication and alcohol. Had music not been prohibited then it would not have been combined to that which is prohibited. Naafey (rahimahu Allah) said Ibn Umar heard a musical instrument so he (sallah allahu alieh wasalam) placed his fingers in his ears and walked away from the area and said, “Naafey can u hear anything?” I said, “No!” He took his fingers out of his ears and said, “I was with the prophet (sallah allahu alieh wasalam) and he heard like this and did as I did.” 1. The Madhab of Imam Abu Hanifa: The Madhab of Imam Abu Hanifa is among the most critical and harshest quotes on music. Imam Abu Hanifa’s students clearly declared musical instruments haram and anyone who listens to it is considered a fasiq whose testimony is not accepted. Some went on to say that listening to music is fisq (astray) and enjoying it is kufr. They used weak hadith to support that statement. They also said one must strive not to listen to it if he passes by it or if its near him. Abu Yusuf, one of Abu Hanifa’s most famous teachers, said, “A house that music is heard from can be raided without permission because ordaining the good and forbidding the evil is fard, and if we require permission for entry in such situation then people would not be able to perform the fard of forbidding the evil.” 2. The Madhab of Imam Malik: Imam Malik (rahimahu Allah ) was asked about those who play the drums and flute and those who enjoy listening to it as one passes by. He said one must get up and leave unless he is sitting for something extremely urgent or cannot get up. If he hears it in his pathway then he should go back or speed forward. He said music is something the fusooq (astray) do. Ibn Abdal Bar (rahimahu Allah) said scholars agree by ijma on the issue of riba, that the dowry of the prostitution is taking payment for weeping over the dead, forturne tellers those who claim to know unforeseen and news of the skies, musical instruments, and all wrongful play. 3. The Madhab of Imam Shafi’i: His students and those truly knowledgeable of his madhab clearly declared music and musical instruments haram and denied that he ever said it was halal. The author of “Kifayat al Akbar”, who is a Shafi’i scholar, considered musical instruments an evil that needed to be forbidden upon those who hear or see it. He said that a person is not excused if scholars who go with the flow are present (make a fatwa for it) or if they are poor (meaning the Sufis as that was one of their names back then). Because they are ignorant followers of everyone who barks. They never follow the brightness of knowledge but bend to every wind. 4. The Madhab of Imam Ahmad: Imam Ahmad’s son, Abdullah, asked his father about music. His father said, “It grows hypocrisy within one’s heart and I dislike it.” And, then he said Imam Maliks quote that only fusooq (astray) do it. Ibn Qudamah, who is considered among the biggest Imam of the Hanbali Madhabs, said, “Musical instruments are haram like guitar, trumpets, flutes, drums and so on. Whoever continues to listen to it, his testimony is rejected. And then he goes on to say, “If one goes to a wedding with prohibition like alcohol musical instrument and can forbid evil then he must otherwise he should not attend.” 5. Ibn Taymiyyah: He said, as evident with the four imam’s Madhab, that all musical instruments are haram. As the prophet (sallah allahu alieh wasalam) said in AlBukhari that there will be those who make halal musical instruments and that they will be transformed into apes and pigs. He notes that none of the followers of the four imams mentioned a dispute amongst them on this matter. Ibn Taymiyyah also said musical instruments are alcohol to one’s soul, and it does to one soul more than what alcholol does. 6. More Scholars: At-Tabary (rahimahu Allah) said the scholars of all countries have made ijama3 that music is hated and must be avoided. He mentioned quotes by Abul Faraj saying that “Alkafal, from our madhab, said ‘that one who listens to music or dances, his testimony cannot be accepted, as we have shown it is not permissible. Therefore, taking salary for it is haram as well.’” AlQasem said, “Music is of evil.” Alhassan (rahimahu Allah ) said if people invite u to a marriage that contains music then their invitation should not be accepted.

a. Ibn Taymiyyah (rahimahu Allah) said “It is permissible to destroy musical instruments according to most scholars, and it is the mathab of Imam Malik and the selected chosen two among the Hanbalis.” He also said it was not permissible to manufacture musical instruments. b. Ibn Shaibah narrated that a man broke a musical instrument for another. They disputed the matter to a judge, and the judge found that the owner of the instrument receives nothing in compensation since it is a haram instrument with no value. c. AlBahawy (rahimahu Allah) issued a fatwa in declaring all musical instruments haram and that they cannot be sold unless they are destroyed , They cannot be used for musical purpose but would be sold for its value of wood or metal. Once we know from the solid proof mentioned that musical instruments are haram, then anyone who mentions a musical instrument to be halal must present proof. Among the exception, and the only one in fact, is the use of a duff (a small hand drum) with no metallic tones on them. The prophet (sallah allahu alieh wasalam) made an exception to that instrument for ‘Eid and weddings. It is not correct to claim that since he (sallah allahu alieh wasalam) permitted that, then drums must be halal, or other similar instruments are halal. They had drums then, and scholars named drums specifically among the haram. The scholars even specified the duff (small drum) with metal on its sides to make noise as being haram as well. In one hadith narrated by Aisha (radhi Allahu anh) two young girls were chanting with the duff on ‘Eid while the prophet (sallah allahu alieh wasalam) had his back turned to them because he was preoccupied. Abu Bakr (radhi Allahu anh) walked in and scolded them for using instruments in the prophet’s house which the prophet (sallah allahu alieh wasalam) forbade. The prophet (sallah allahu alieh wasalam) told Abu Bakr to let them be for it was the day of ‘Eid. We learn from that hadith that the prophet (sallah allahu alieh wasalam) heard the duff play, meaning its not haram. Therefore, it is not haram upon men to hear it even though it was known that men never played it.
1. They claim all the hadith on music are weak. The reply is that they are all strong ahadeeth. Some ahadeeth are in the 2nd most authentic book after the Qur’an such as Sahih Bukhari. Although some ahadeeth are weak, there are more solid authentic hadith that prohibits music. We mentioned a few in this paper. The scholars of the past have all united on the fact that the hadeeth on musical instruments are authentic, with the exception of Abu Hamed Alghazaly, who was not known to be a scholar of hadith, and Ibn Hazm. Ibn Hazm said, “Had he known the hadith to be authentic he would consider music haram, we have no solid proof that it is authentic.” 2. Some say music is not haram for itself but only haram if combined to setting where there is alcohol or other issues that are haram. The rule that it must be combined to an additional matter is wrong. With this argument, we could also say fornication is not haram unless you drink alcohol and listen to music because that is all included in the hadith. According to their rule we say, “Why would fornication be haram in itself when it is combined in prohibition of musical instruments and alcohol?” There are verses in the Qur’an where Allah says, “He never believed in Allah and never encouraged to pay to the poor.” According to their rule we can also argue that “Not believing in Allah is not haram unless you do not pay the poor.” That is a ridiculous rationale. 3. Some say music and musical instruments are not idle tales (lahu alhadith) as mentioned in the verse, or the verse is not clear on it being music. Music was the interpretation of the sahabah. On it, Ibn Masood gave an oath three times. Scholars followed and agreed in what he said. The Qur’an is not for me and you to guess its meaning, the Qur’an interprets each other or the prophet Muhammad (sallah allahu alieh wasalam) interpreted it or the sahabah interpreted it. The rule in Usool is that that when the sahabah say “this is meant by this in the Qur’an or this is the ruling on this”, it has hukm alrafa3. Meaning, the ruling on what they said is as though the prophet (sallah allahu alieh wasalam) said it, simply because they would not give commands or prohibitions without knowing or hearing it from the prophet (sallah allahu alieh wasalam). Allah commanded us in the Qur’an “and a praise to those who follow them righteously” 9:100. Hence, if we do not follow them righteously, we are not worthy of the praise. We can only follow them righteously by following their interpretation of Islam, the Qur’an in particular. 4. Some use the authentic hadith we mentioned where two girls were chanting warrior lyrics with a duff on the ‘Eid while the prophet (sallah allahu alieh wasalam) listened as proof music is halal. The reply is that they were two young girls who had not reach puberty and even Aisha herself was very young. Ibn Al Qayyim (rahimahu Allah ) stated that we do not know of Aisha’s sayings except that she hated music and degraded it. In fact she taught her nephew AlQasim bin Muhammad the hatred of music as he was her student and who had express quotes against it. This situation was on ‘Eid and using the duff only (small drum), therefore, it is tolerable if one uses only the duff and on the ‘Eid or wedding. Because this was an exception. To add more exceptions proof must always be present. 5. Some of those addicted to music go on to say the sahabah and tabe3een listened to music People who were with the prophet (sallallahu alayhi wa sallam) in his days and nights are the most knowledgeable people in Islam. Around them the Qur’an was revealed, and unto them it was recited first. They are the purest of the pure in the Arabic language. We do not leave their to that of people who come seven centuries later, or even 14 centuries later, who most likely are not well versed in the Arabic language. May Allah increase us in our strength to obey Him. Ameen

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The Me you have always known, the Me that's a stranger still.

AOA
Allow me to refer some information i've gathered over past years on this issue.
Before starting, let me share my personal experience in this regard. I was also a great fan of music since my school days. During my BS days in university i was heavily involved in music (singing and playing piano) at professional level, having contacts with leading bands and singers as well. After coming across authentic sources on this subject i had two choices;
1. To produce lame exuses and find an escape. Wo jis ke barey mein Iqbal kehtay hien;
KHUD KO BADALTEY NAHI QURAA'N BADAL DETAY HIEN
2. To accept it AS IT IS. Jesay ke hum har Salaat ke shuru mein ba-kallam khud Allah se keh rahey hotey hien;
"You alone we worship; You alone we ask for help"
(Quran 1:1)

Alhumdulillah, i decided to go with the second choice. Rather, i must say Allah gave me wisdom to accept this. As the Messenger of Allah, may Allah bless him and give him peace, said
"Whoever Allah wishes well for, He gives understanding of religion"
[Bukhari and Muslim].

THE DEMAND OF FAITH IS TO BOW DOWN AFTER HEARING THE COMAND. FAITH CANNOT EXISTS WITH IFS AND BUTS.

Coming to the point:

EVIDENCE OF PROHIBITION IN THE QUR'AAN AND SUNNAH

(A) FIRST AYAH
Allaah says in Soorat Luqmaan (interpretation of the meaning):
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…”
[Luqmaan 31:6]

INTERPRETATION

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl).
(Tafseer al-Tabari, 21/40)

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments).
(Tafseer Ibn Katheer, 3/451)

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit.(Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame.
(Ighaathat al-Lahfaan, 1/258-259)

(B) SECOND AYAH

Allaah says (interpretation of the meaning):
“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice…”
[al-Israa’ 17:64]

INTERPRETATION

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah.
(Ighaathat al-Lahfaan)

(C) THIRD AYAH

“Do you then wonder at this recitation (the Qur’aan)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements”
[al-Najm 53:59-61]

INTERPRETATION

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah.
(Tafseer Ibn Katheer)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…”
(Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

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The Demand Of Faith Is To Bow Down After Hearing The Command. Faith Cannot Co-Exist With Ifs And Buts.

By googling different links, I come to know that every site throw various concepts. Have a look :

http://www.inter-islam.org/Prohibitions/Mansy_music.htm

http://www.irfi.org/articles/article...d_in_islam.htm

http://www.wakeup.org/anadolu/05/4/m..._sabri_en.html

But considering the conflict practically, It must be prohibited. It leads negative impact on masses. By viewing annals, We barely discriminate the Natt against Music. Natt khwani is taking different aspects coz of music involvement.

For Instance, A recent introduced Natt gives the beats of Remix music. It changes the meaning of Natt.

I always advocate for such music which is made to encourage the folks. Our artiste , like Alan fakir, Abida parveen , Noor Jahan etc, sing for Allah pak honour. I disuade to listen those songs which consist irreverent words like Sharab, Gunna, blashemy etc.

However, It is difficult to come on decisive answer but we should try our best to save ourself from Sin.

Take care,

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ஜ иστнιπg ιš ιмթΘรรιвlε тσ α ωιℓℓιиg нєαят ஜ

AOA
In this post let me put some evidences from great scholars of Islam regarding prohibition of music.

Al-Albaani (may Allaah have mercy on him) said:
The four madhhabs are agreed that all musical instruments are haraam.
(al-Saheehah, 1/145)

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
"The view of the four Imaams is that all kinds of musical instruments are haraam.......… None of the followers of the imaams mentioned any dispute concerning the matter of music."
(al-Majmoo’, 11/576)

Ibn al-Qayyim (may Allaah have mercy on him) said:
The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words...
(Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.”
(Tafseer al-Qurtubi, 14/55)

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i:
His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it.
(Ighaathat al-Lahfaan, 1/425)

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said:
I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that.
(Ighaathat al-Lahfaan)

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said:
Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend.
(al-Kaafi, 3/118)

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The Demand Of Faith Is To Bow Down After Hearing The Command. Faith Cannot Co-Exist With Ifs And Buts.

@last island
The moment i submitted the post, the very next moment i saw your post. (i think both posts were submitted in almost same time). And see the similarity of the context.
JazakAllah.

@sureshlasi
Remember to get the answer from Quran and Sunnah. Inshallah you will find the right answer.

Mas'salam

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The Demand Of Faith Is To Bow Down After Hearing The Command. Faith Cannot Co-Exist With Ifs And Buts.

Thanks to the loyal Queen of literature and Strain2 for the detailed answer and elucidation. I think the information is more than enough for anyone who may have misconception on this topic. I appreciate all the responses.

@Suresh: I do have google as my friend to answer everything but TBVH, I don't trust google for queries related to Islam. If you search google for the term "Islam" you will find 8 out of 10 websites that actually attack Islam by misleading people (though they initially seems to be authentic Islamic resources)

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So which of the favors of your Lord would you deny?

AoA

Sorry for being a bit late, mashALLAH the references from Quran Pak and Ahadithe Mubaraka and interpretation thereto has very rightly been quoted/given by venerable sis last island and strain2, may ALLAH pak bless you out always.

It’s an undeniable fact that four schools of thoughts i.e. Hanbali, Maliki, Shafi and Hanafi have moreorless decided against music. (the Shia schools of jafari and zaidi also favoured against music)

Nonetheless, there may be variations in forms of music.

Poetic verses were listened to by AnHazrat (PBUH) and the same remained instrumental specifically in Mysticism/Sufism. There are references that ‘daff’ (don’t know its English) was being beaten when AnHazrat (PBUH) entered in the city of Madinah after hijrat. Also there are references that ‘daff’ was used to be beaten during marriages at the time of AnHazrat (PBUH) and afterwords.

Sama is an important component of Sufia Karaam of Chishtia silsaala. Similarly Qawalis/Kaafis is an important feature of teachings of Sufia Karaam….

Perhaps there may be some slight variation between Same/Qawali of poetic verses and other forms of music……. What you say ????

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'Thee woh ik shakhs kay tasawar saay - abb woh ranayee khayal kahaan'

AoA dear friends
I want to ask a v simple question, I hope it wont hurt or offend any body.

How many of u really dont listen music?
Plz reply v honestly bcz Allah says

( dont preach tht thing which u dont practice)

I believe , my question wont offend any body .
Best Regards

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When you try, you risk failure. When you don’t try, you ensure it.

Salam
i think when it comes to music one thing is for sure that its not allowed in ISLAM.
but there is always room 4 discussion regarding what kind or type of music is allowed.as there is lot of confusion about that too.i my self like music and lived almost all half of my life in Saudia where the ISLAMIC rule prevails but they listen to music play music have singer that are admired by kings.
even if u look at other arab countries u will find them competing them with internatinol music scene.
question is that have we accepted music even if it is prohibited then we r wrong.
why not IJtehad.not only on music but many other issuse.
we can prove many things from holy guidelines but solution lies in its practical implication.which is hard to do.that is the real fight,that we have to win.

regards.