Ruling of Music in the Hanafi Madhhab

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبيه الكريم وعلى آله وصحبه أجمعين

In the name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, Lord of the worlds. Peace and blessings upon His noble Prophet, upon his family and all of his companions

I have previously written a PDF titled, "The Verdict On Music According To The Scholars Of Islam", in which I have relied upon the sources of the Sharee'ah (The Quraan, the Sunnah, Ijmaa') as well as the views of all four madhhaib and sayings of the righteous generations to show that musical instruments and singing (as we know it today) are among the prohibited matters.

This post is focused solely on expanding upon the Hanafi madhhab section as I kept the section in the book brief intentionally.

Important Note: Some may say that a lot of the reports or sayings are not explicit in wording for prohibiting musical instruments and singing. It is said that those reports and sayings are all ultimately connected to sins and major sins. For example, it would not make sense to say the testimony who does such and such is not accepted except that it means the one doing that act is a transgressor [فاسق] and committing a sin, openly. Hence these reports reiterate that the imams and scholars of the madhhab saw those things as prohibited and wrong, which is the point of this post.

The View of Abu Haneefah and his Companions

In Ahkaam al-Quraan (5/213), in the explanation of Surah al-Furqaan, verse 72,

The Most High’s saying: “And those who do not bear witness to falsehood” - On the authority of Abu Haneefah: “Falsehood is singing.”

Imam Shihab ad-Deen al-Aloosi stated in his exegisis Rooh al-Ma'ni (11/69):

Imam Abu Bakr at-Tartusi stated in his book 'Tahreem as-Samaa'' that Imam Abu Haneefah disliked (i.e. prohibited) singing and considered it a sin... And the early scholars much in their usage meant prohibition by saying 'dislike'.

Imam Ibn al-Qayyim al-Jawziyyah in Ighathah al-Lahfan (1/425) and others narrated that Abu Yoosuf said,

"In a house where the sound of flutes and musical instruments is heard, enter without their permission, because forbidding evil is an obligation, and if it were not permissible to enter without permission, people would not be able to fulfill this obligation"

From Al-Asl (4/16) of imam Muhammad ibn al-Hasan, in the chapter on invalid leases and what is not permissible in them:

"Abu Haneefah said: It is not permissible to hire someone for singing... Abu Yoosuf and Muhammad said the same."

"Abu Haneefah said: It is not permissible to rent out any form of entertainment, such as musical instruments or drums ... Rentals are not permissible for anything invalid. If the lessee gives something for amusement to play with, and it is lost or broken, he is not liable."

In Al-Asl (4/20), it states:

"Abu Haneefah said: It is not permissible to hire someone to teach singing and wailing. Whoever hires a wailing woman or singer is disobedient and she is not entitled to any payment. Abu Yoosuf and Muhammad said the same."

Imam Muhammad ibn al-Hasan mentions in Al-Asl (11/521), the kinds of people from whom it is not permissible to accept testimony:

"Nor that of a person associated with singing for which he is paid and who gathers people for it, nor is the testimony of a female singer."

In Al-Asl (7/243), Imam Muhammad says,

"I said (to Abu Haneefah): What if someone steals a tambourine, a lute, a drum, or a flute, and it is worth more than ten dirhams? He said: He should not cut off his hand for this. This is something that Muslims should not take."

In Badaa'i as-Sanaa'i (2/198), from imam Zufar ibn al-Huthayl regarding pork:

"No compensation is due for it, based on what is narrated from the Prophet ﷺ that he said: ‘I have been sent to break musical instruments and to kill pigs,’ thus encouraging us to kill them."

Based on the narration, it also serves to tell us that imam Zufar would not approve of any compensation for musical instruments either.

The View of the Hanafi Scholars

1- Abu al-Husayn al-Qudoori

In his Mukhtasar (pg. 104) regarding the types of people not permitted to hire:

"It is not permitted to hire someone for..., singing."

2- Abu al-Barakaat an-Nasafi

In Kanz ad-Daqaaʾiq (p. 549), he said:

"Chapter: Invalid Hiring… The ruling today is that hiring is permissible for teaching the Qur’an, but it is not permissible for singing, wailing, or amusements."

And he says in Ibid. (pg. 473):

“The testimony of a mukhannath (effeminate man), a mourner, a female singer, an enemy if the enmity is worldly, a habitual drinker for amusement, and anyone who plays the tambourine, is not accepted.”

3- Ibn Mawdood al-Mawsili

He said in al-Ikhtiyaar Li-Ta'leel al-Mukhtaar (4/165-166)

“(Listening to musical instruments is prohibited) such as striking with a rod, the duff (tambourine), the flute, and other than that due to what the Prophet ﷺ said: 'Listening to the sound of musical instruments is a sin, sitting to listen to them is transgression (Fisq), and taking pleasure in them is from disbelief.' The hadeeth is expressed in a manner of severity and emphasis on the gravity of the sin. If a person hears it suddenly, he is excused, but he must strive not to listen to it. It is narrated that the Prophet ﷺ placed his fingers in his ears so that he would not hear the sound of the flute.”

And in Al-Ikhtiyaar (5/84), the chapter the bequest of a non-Muslim under Muslim rule. He gives types of bequests correct near us or them. The fourth type, he mentions the bequests that is correct near no one. He gives the example for this type as:

"Making a bequest for mourners and female singers; this is not permissible because it is considered a sin according to us and according to them, and in all religions, so there is no basis for its permissibility."

4- Az-Zayla'i

He reported in Tibyeen al-Haqaa'iq (5/126) from al-Isbijaabi who stated in Sharh al-Kaafi:

"It is not permissible to rent (i.e take money) for singing, wailing, flutes, drum [...], there is no money for that, and all of this is the saying of Abu Haneefah, Abu Yoosuf and Muhammad because it is a sin.”

From ibid. (3/218), Az-Zayla'i states regarding theft of those things which do not necessitate cutting of the hand:

"And drums, tambourines, lutes and flutes, because these things have no value near them both (i.e. Muhammad and Abu Yoosuf). Therefore, their damage is not guaranteed and it is obligatory to destroy them according to Abu Haneefah.”

He also said as in ibid. (4/221) in the chapter from who testimony is not accepted:

"[From] the mourner and the female singer, because the Prophet ﷺ forbade the two foolish voices: the female singer and the mourner. He mentioned it in general regarding the woman without restricting it to her singing for people, whereas he restricted it in the case of a man, because merely raising the voice is impermissible for her, unlike the man.”

He also stated in the chapter of invalid contracts (5/125):

"(It is not permissible to engage in singing, wailing, or entertainment) Because it is inconceivable that a sin could be justified by a contract, the worker is not obligated to pay wages unless he has a right to something from the worker. An exchange only occurs when each party has a right to something from the other. If he had a right to something from the worker due to the sin, that would be attributed to the Legislator, since He would have legislated a contract that necessitates sin. Exalted is Allaah above such a thing!"

5- Burhaan ad-Deen ibn Maaza

He stated in al-Muheet al-Burhaani (8/315):

"The testimony of a singer (both man or woman) is not accepted if he gathers people and entertains them, ... because he is cursed upon the tongue of the Prophet. The Prophet ﷺ said: ‘Female singers are cursed,’ and whoever is cursed upon the tongue of the Prophet, his testimony is unquestionably invalid."

He also said in al-Muheet (7/483):

“And if it is a sinful act, such as wailing or singing, then it is a hiring for a sin, and hiring for sinful acts is invalid.”

In the chapter of singing, idle talk, other sins, and enjoining the good, he mentions that As-Sarakhsi held that singing (without musical instruments) to dispel loneliness, or to become eloquent is permissible. He says after that,

"And shaykh al-Islam mentioned that all of that is disliked by our scholars, and he cites the apparent meaning of Allaah's words: {And of the people is he who buys idle talk} (Luqman: 6). It has been stated in the interpretation that what is meant by it is singing.."

He then says,

"In Fataawa Ahl as-Samarqand, listening to the sound of musical instruments such as striking the reed and other such instruments is forbidden. He, peace be upon him, said: “Listening to musical instruments is a sin, sitting at them is immorality, and taking pleasure in them is disbelief.” Thus, he came out in a way that emphasized the enormity of the sin. They said: Unless he hears himself, then he is excused. It is obligatory for everyone to strive so as not to listen."

6- Abu Bakr al-Kasani

He said in al-Badaa'i (7/142):

Selling flutes is disliked.

What is meant by the dislike is prohibitively disliked [الكراهة التحريمية].

In al-Badaa'i (5/125) al-Kasani talks about asking permission to enter homes. He says,

"However, if the entry is for the purpose of changing what is wrong, such as hearing the sound of flutes and musical instruments in a house, then one may enter without their permission, because changing what is wrong is an obligation. If permission were required, it would be impossible to change it."

This is also narrated from Imam Abu Yoosuf (may Allaah have mercy on him), as came before.

7- Burhaan ad-Deen al-Marghinaani

He said in al-Hidayah (3/238)

“It is not permissible to hire someone for singing or wailing, and likewise for all forms of amusements, because it is hiring for a sinful act, and a sin does not entitle one to compensation through a contract.”

In al-Hidayah (3/122), he said:

“The testimony of a mukhannath (effeminate man) is not accepted, what is meant is the one who is engaged in vile actions, because he is sinful ... Likewise, the testimony of a mourner and a female singer is not accepted, because they commit something unlawful. The Prophet ﷺ forbade the two foolish voices: the professional mourner and the female singer …

He also said:

"Nor the one who sings for people, because he gathers people upon committing a major sin. And (the testimony is not accepted) of anyone who engages in a major sin that entails a prescribed punishment, due to transgression."

8- Abu Bakr al-Jassas

He said in Ahkam al-Quraan (3/266)

“His statement (And incite whoever you can among them with your voice), this is a threat and a belittlement of the one being addressed, indicating that he will not escape recompense and punishment. It is like the saying: ‘Do your utmost, and you will see what befalls you.’ The meaning of ‘istafziz’ is to mislead or cause to slip; it is said istafazzahu and istazallahu with the same meaning. And His statement (with your voice) it is reported from Mujaahid that it refers to singing and amusement, and both are prohibited, and they are from the voice of Shaytaan."

In Ibid. (1/304), he states:

“Consuming wealth unlawfully is of two types: One is taking it through oppression, theft, betrayal, usurpation, and similar acts. The other is taking it through prohibited means, such as produce (in impermissible transactions), wages from singing, earnings of female entertainers (slave-singers), amusements, the mourner, the price of wine, pork, and a free person, and anything that is not permissible to own, even if it is given willingly by its owner.”

In Ibid. (2/216), he says:

“…Benefiting from the prices of all such things is considered consuming wealth unlawfully; likewise, the wages of the professional mourner and the female singer, as well as the price of carrion, wine, and pork.”

9- Al-Kamal ibn al-Hummam

It is mentioned in Fath al-Qadeer (7/408):

“The term ‘female singer’ (mughanniyah) and ‘male singer’ (mughanni) in common usage refers to one for whom singing is a profession through which he earns money. Do you not see that when it is said, ‘What is his profession or trade?’ it is said: a singer, just as it is said: a tailor or a blacksmith. So the term mentioned here is intended in that sense, except that the feminine form is specifically used to match the wording of the hadeeth, which states: ‘Allaah has cursed the wailing women; Allaah has cursed the female singers.’ It is known that this is due to the act of singing, not due to femininity, nor due to singing combined with femininity. Because a ruling derived from a descriptive term indicates that the derived quality alone is the cause, without any additional factor."

"However, it is more severe in the case of a woman because of raising her voice, and that is prohibited. The scholars have explicitly stated that singing for amusement or for earning money is prohibited without disagreement... Thus, it is as if he said: the testimony is not accepted of one who adopts singing as a profession from which he earns, not of one for whom it is not a profession. That is why it is explained in the book that he gathers people upon committing a major sin."

"And in an-Nihayah it is stated that singing for women is absolutely prohibited because of raising their voices, which is prohibited. Therefore, the term ‘female singer’ was mentioned without restriction, while in the case of men it was restricted by the phrase ‘for people.’”

In Fath al-Qadeer (7/410), he says:

“In al-Mughni by Ibn Qudamah, musical instruments are of two types: One type is prohibited, which includes instruments that produce melodies even without singing, such as the flute and the lute and similar instruments. This is based on what is narrated from Abu Umamah that the Prophet, peace and blessings be upon him, said: ‘Indeed, Allaah sent me as a mercy to the worlds and commanded me to eradicate musical instruments…’”

10- Umar ibn Muhammad as-Sanaami

He said in Nisab al-Ihtisaab (pg. 83-84):

"In Islamic law, accounting (الحسبة) is general and encompasses every legislated (matter). He does for Allaah. Things like the call to prayer, the iqamah, and the testimony of faith, despite their numerous forms... In common usage, it is specifically concerned with matters such as, "

In Ibid. (pg. 88)

"the first is the spilling of wine, the second is breaking musical instruments ... The thirtieth prohibition for Muslims is against engaging in immoral activities such as the acquisition of idols, musical instruments, and the sale of wine and hashish."

In Ibid. (pg. 387)

"Regarding enjoining against innovations in marriages: they are of types. The first is bringing singers and publicly performing singing, which is unlawful. The second is displaying musical instruments and amusements, which is also unlawful."

The above are matters which are legislated upon the judicial authorities to enforce. So the judicial authorities should break musical instruments, prevent its trade, and prevent them.

11- Muhammad al-Khaadimi

He stated said in al-Bariqah al-Muhammadiyyah (pg. 513)

"And extravagance includes everything that is spent on acts of disobedience and prohibitions, such as spending on wine, musical instruments, people of amusement and singing, the professional mourner, and all other sins.”

12- Ibn Nujaym

He said in al-Bahr ar-Ra'iq (7/88):

“In al-Maʿraj, musical instruments are of two types: prohibited Instruments that produce melodies even without singing, such as the flute (reed or wood) like the shababah, the lute, the tamboruine, etc ... Such instruments are prohibited because they distract from the remembrance of Allaah, and permissible instruments such as the duff in marriage celebrations or similar occasions of joy. It is disliked in other contexts, based on what is narrated from ʿUmar (may Allaah be pleased with him) that when he heard the sound of the duff, he checked the situation: if it was at a wedding feast, he remained silent; otherwise, he struck it with a stick. It is generally disliked for men because of resembling women."

"And it is reported from Fath al-Qadeer and al-Bazzazi in al-Manaqib that there is consensus on the prohibition of singing accompanied by instruments like the lute. As for singing without instruments, there is scholarly disagreement. The explainers did not explicitly state the madhhab, (but) in al-Binayah and al-'Inayah that singing for amusement is sinful in all religions. He said (i.e, Muhammad) in az-Ziyadaat it is stated that making a bequest for singers is prohibited, especially women.”

He also stated in al-Bahr (8/214-215)

“The issue indicates that all amusements are prohibited, even singing while striking the reed. The Prophet ﷺ said: ‘Among my nation there will be people who make lawful what is prohibited: silk, wine, and musical instruments.’ Reported by al-Bukhaari. In another wording: 'People of my nation will drink wine under other names, play musical instruments, and have female singers, Allaah will cause the earth to swallow them and transform them into monkeys and pigs.'"

"They differed regarding singing alone. Some said: It is absolutely forbidden, and listening to it is a sin in all circumstances due to the hadeeth, and shaykh al-Islam chose this. Some said: There is nothing wrong with it, so that one may benefit from it in understanding meanings and eloquence. Others permitted singing to ward off loneliness if one is alone and it is not done for amusement. This was the view of Shams al-A'immah as-Sarakhsi."

He then quoted:

"From al-Muheet (al-Burhaani): ... Listening to musical instruments is forbidden, just like playing the reed pipe or other instruments. The Prophet (peace and blessings be upon him) said: “Listening to musical instruments is a sin, sitting with them is immorality, and taking pleasure in them is disbelief.” This was stated as a strong warning, not that it constitutes disbelief."

Ibn Nujaym has already mentioned before the commentators such as al-Babarti, al-'Ayni and others stated the opinion as dislike. The opinion of Shams al-'Aimmah is limited to him.

13- Shams al-'Aimmah As-Sarakhsi

He said in al-Mabsoot (15/134) regarding non-Muslims living in Muslim lands:

"Likewise, they are prevented from openly drinking alcohol, playing musical instruments, and going out drunk in Muslim cities. Because it also shows mockery of Muslims, even if this were in a house in the countryside or in the mountains, the tenant would be free to do as he pleased."

When non-Muslims are prevented from playing these instruments openly or even in places Muslims are not present, what would one say about Muslims?

In Ibid. (16/38), he states:

"It is not permissible to rent out anything related to singing, wailing, flutes, drums, or any form of entertainment. Because it is a sin, and hiring for sins is invalid."

In Sharh as-Siyar al-Kabeer (pg. 1051), he states regarding the spoils of war

... "If they had found a stringed instrument or other musical instrument. In that case, he should break it and then sell it or divide it into firewood. He said: Unless he sells it before breaking it to someone who is trustworthy among the Muslims and who knows that he wants it for firewood and not for use in a way that is not permissible, then there is nothing wrong with that."

14- Shams ad-Deen at-Tumurtaashi

He stated in his book, Tanweer al-Absaar wa Jaami al-Bihaar (pg. 216)

“If he is invited to a wedding feast (waleemah) and there is play or singing present, he may sit and eat. If he is able to stop it, he should do so. Otherwise, he should be patient, provided he is not someone who is followed as an example. But if he is someone who is followed and he is not able to stop it, then he should leave and not sit. And if he knows about it beforehand, he should not attend in principle."

15- 'Ala ad-Deen al-Haskafi

Explaining the previous text from Tanweer al-Absaar in his explanation Ad-Durr al-Mukhtaar (pg. 652)

"(If he is invited to a wedding feast, and there is play or singing present, he may sit and eat) If the wrongdoer is in the house, even if he is at the table, he should not sit down but should leave, turning away from the words of Allaah Almighty: {So do not sit, after the reminder, with the wrongdoing people} [Al-An’am: 68]. (If he is able to prevent it, he should do so; otherwise) if he is unable. (he should be patient if he is not someone who is followed; if he is) someone who is followed. (and is unable to prevent it, he should leave and not sit down), because it is a disgrace to the religion, and what is narrated from the Imam was before he became someone who is followed. (And if he knew from the beginning) about the playing (he should not attend at all), whether he is someone who is followed or not, because the right of the invitation is only binding after attendance, not before."

He then says,

"And in As-Siraaj, the issue indicates that all forms of entertainment are forbidden, and one may enter upon them without their permission to denounce wrongdoing. Ibn Masoud said: 'The sound of idle talk and singing cultivates hypocrisy in the heart, just as water cultivates vegetation.' I said: And in al-Bazzaziyyah, listening to the sound of musical instruments, such as the beating of a reed or the like, is forbidden ... Because the Prophet (peace and blessings be upon him) said, 'Listening to music is a sin, sitting with it is a transgression, and taking pleasure in it is disbelief,' meaning ingratitude for the blessing. Therefore, using one's limbs for something other than what they were created for is ingratitude for the blessing, not gratitude. Thus, it is obligatory to avoid listening to it, as it has been narrated that the Prophet (peace and blessings be upon him) put his finger in his ear when he heard it."

In the introduction of Ad-Durr al-Mukhtaar (pg. 12), he talks about the different types of knowledge. In the knowledge which is prohibited, he adds:

"And knowledge of music (علم الموسيقي)."

16- Muhammad Ameen ibn Aabideen al-Hanafi

In his Hashiyah of Ad-Durr al-Mukhtaar, ar-Radd al-Muhtaar (6/348-350), he stated:

"(His statement: And the issue indicates, etc.) Because Muhammad used the terms “play” and “singing", which is amusement, is forbidden by the text. The Prophet, peace and blessings be upon him, said: 'The amusement of a believer is invalid except in three things: training his horse.' And in another narration: 'Playing with his horse, shooting with his bow, and playing with his family.' This is sufficient. Likewise, the Imam’s statement, “I have been afflicted,” is evidence that it is forbidden."

"(His statement: And he enters upon them, etc.) Because they have forfeited their sanctity by their reprehensible act, so it is permissible to violate it, just as witnesses are permitted to look at the private parts of an adulterer, since he has violated his own sanctity."

"(His statement: Ibn Mas’ood said, etc.) It was narrated in the Sunan, attributed to the Prophet, peace and blessings be upon him, with the wording: “Singing cultivates hypocrisy in the heart,” as mentioned in Ghayat al-Bayan. It has been said that if one sings to improve their rhyme scheme and become eloquent, there is nothing wrong with it. It has also been said that if one sings alone to alleviate loneliness, there is nothing wrong with it. This view was adopted by as-Sarakhsi, while Shaykh al-Islaam stated that all of this is disliked by our scholars. He cited as evidence the verse: {And of the people is he who buys idle talk} [Luqman: 6]. The commentary explains that this refers to singing, and that the actions of the Companions were interpreted as referring to the composition of permissible poetry containing wisdom and admonitions. The term "singing" can be used for both its well-known and unwell meanings, as in the hadeeth: "Whoever does not recite the Quran melodiously is not one of us." ..."

"In al-Multaqa, it is stated: On the authority of the Prophet, may Allaah bless him and grant him peace, that he disliked raising the voice when reciting the Quran, at funerals, during marches, and when giving reminders. So what do you think of it when it comes to singing, which they call ecstasy and love? It is disliked and has no basis in the religion. The commentator said: In al-Jawharah, it is added: What the Sufis of our time do is forbidden; it is not permissible to seek them out or sit with them. Those before them did not do this. And what has been narrated that he, may Allaah bless him and grant him peace, heard poetry does not indicate the permissibility of singing. It may be interpreted as referring to permissible poetry containing wisdom and admonition. The hadeeth about his (peace and blessings be upon him) state of spiritual ecstasy is not authentic ... An-Nasrabadi used to listen to music and was reproached for it, to which he replied, "It is better than backbiting." He was told, "Far from it! Rather, the slip of listening to music is worse than so many years of backbiting."

"I say: In At-Tatarhaniyyah, quoting Al-Uyun, it states: If the listening is to the Quran and admonition, it is permissible. If it is to music, it is forbidden according to the consensus of scholars..."

"In conclusion: there is no permission for listening to music in our time because al-Junayd, may Allaah have mercy on him, repented from listening to music in his time."

In his Hashiyah (1/46) on the introduction of ad-Durr, he states:

"(His statement: and knowledge of music).. It is a mathematical science through which the states of melodies and rhymes are known, and the method of composing tunes and creating instruments."

17- Al-Bazzazi

He said as recorded in al-Fataawa al-Bazaziyyah (4/349):

"Listening to lutes, flutes, dancing and such amusement was introduced by As-Samiri when he made the calf for the Jews."

He further said,

“And it is narrated from the companion of al-Hidayah that the one who sings for the people, his testimony is not acceptable because he is gathering the people on a major sin and al-Qurtubi said that this type of singing, ... are prohibited by consensus near Maalik, Abu Haneefah, ash-Shaafi’i and Ahmad."

18- Abd ar-Rahmaan ibn Muhammad, Damaad Efendi

In Majma' al-Anhar (2/556):

"Listening to musical instruments is prohibited."

19- The group of Hanafi scholars appointed by Muhammad Aurangzeb

In al-Fataawa al-Hindiyyah (5/373), it says:

"If one possesses any musical instruments and amusements, it is disliked and sinful, even if they do not use them."

'Dislike' here is prohibitively disliked.

20- Abu Muhammad Mahmood ibn Abi al-Qaasim ad-Dashti

He stated in An-Naha 'An ar-Raqs wa'l Istimaa' (2/676):

"Verily, dancing, listening to singers, ... are things whose misguidance is evident near the people of Islam and the Sunnah."

21- Zayn ad-Deen ar-Raazi

He stated in Tuhfah al-Mulook (pg. 238)

"Listening to instruments and hearing the sound of instruments are all prohibited. If one hears it suddenly, he is excused, but he must strive not to hear it whenever possible"

He also stated in Ibid. (pg. 284) which is relevant in our times as well, as we have observed most "Hanafis" of today who try to justify musical instruments and singing are those affected by the Sufis.

"It is obligatory to prevent the Sufis who claim ecstasy and love from raising their voices and tearing their clothes upon hearing singing, because that is prohibited even when hearing the Qur’an; how much more when hearing singing, which is prohibited, especially in this time.”

22- As-Sadr ash-Shaheed

He said in Sharh Adab al-Qadhi (3/35) regarding those whose testimony is not accepted due to justness being removed:

"Likewise, anyone who sits in gatherings of debauchery and indulgence in drinking and singing, even if he does not drink or get drunk, because by sitting with them he did not take precautions to avoid showing what appears in them, and thus he did not protect himself from committing what is impermissible in religion, which is false testimony. Likewise, the male singer, female singer, mourner, and female mourner, because they committed what is impermissible in religion for the sake of earning money, so one cannot trust them to avoid committing false testimony also for the sake of money"

In Sharh Adab al-Qadhi (3/37), he states further:

"If a man engages in some of these amusements, and that does not distract him from prayer or from the obligations required of him, then one considers: if it is something regarded as disgraceful among people, such as flutes and lutes, his testimony is not accepted."

23- Najm ad-Deen an-Nasafi

He stated in Talba at-Talabah (pg. 132):

"The testimony of the owner of singing, who is friendly or allied with it, that is, the singer who associates with it, is not accepted."

24- Ibn as-Samnaani

He stated in Rawdah al-Qudhah (1/237)

"The testimony of the professional mourner, female mourner, male singer, female singer, highway robber, spy, people of tribal partisanship, the adulterer, the usurer and the one who commits usury, and anyone who engages in sexual acts with boys or women, is rejected."

He stated in (1/246)

"Musical instruments for amusement without singing is prohibited. And it is forbidden to use instruments that produce melody without singing, such as the lute, tambourine, stringed instrument, the drum, the flute, bowed string instrument."

Conclusion

One commentator on our Reddit post was confused about one thing so it should be clarified that the hadeeth being used in these texts (about taking pleasure from music being disbelief) has no basis. Nevertheless, none of our fuqaha' are arguing that listening to music is disbelief that makes one exit Islam. Rather, they are merely using it as an emphasis on the sin, as stated by some of them.

And Allaah knows best.