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

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.