What is the ruling on one who cites the permissibility of singing, claiming it is inherently lawful, and interprets the hadiths prohibiting it, based on the following: 1. Examples of permissible singing (such as women singing to their children, workers singing, and singing during joyful occasions, Eid, and for Jihad)? 2. That singing is speech: what is good in it is good, and what is bad in it is bad? 3. The hadith of Aisha, may Allah be pleased with her, concerning the two girls who were singing in the house of the Prophet, peace and blessings be upon him? 4. The hadith of the slave girl who vowed to beat the drum and sing upon the Prophet's safe return? 5. Their reliance on the fact that a group of Companions and Tabi'in listened to singing and musical instruments? 6. The scholars of fiqh and grammar citing pre-Islamic love poetry, even though it is singing?

Singing is of different types: some are permissible and some are forbidden. Examples of permissible singing include women singing to their children or professionals singing during work, singing at weddings and Eid celebrations, and chanting to encourage jihad, provided that no musical instruments accompany it and it does not lead to something forbidden. However, using the permissibility of singing as a justification for allowing the sale and purchase of musical instruments is incorrect, due to the lack of evidence proving the permissibility of musical instruments, with the exception of playing the duff (tambourine). What has been narrated from some Companions and Tabi'in regarding listening to singing and musical instruments is outweighed by what is authentically reported in Sahih Al-Bukhari, where the Prophet, peace be upon him, said: "There will be people from my Ummah who will consider illegal sexual intercourse, the wearing of silk (for men), alcoholic drinks, and musical instruments as lawful." Also, the reported consensus on the prohibition of listening to musical instruments invalidates the claim of permissibility in selling and buying musical instruments. As for using pre-Islamic ghazal (love poetry) in linguistic matters, it has no relation to the permissibility or prohibition of singing. Arabic poetry is a fundamental source for the language, and there is no harm in using it linguistically without linking it to legal rulings.