For the guidance and benefit of Muslims, we present here the ruling of the Shari'ah on music and singing.
(1) All musical instruments are haraam, including the duff.
(2) The duff is permitted by the Shaafi'ee Math-hab for marriage occasions provided that it is not used as an instrument of lewd music as is the general practice. It is primarily an instrument of announcing the marriage. But no one uses the duff in our environment. In our societies the duff no longer exists. The modern-day musical drums are not the duff mentioned in the Hadith.
(3) Public singing for an audience, even without music and even if the song is not immoral, is haraam.
(4) Singing to oneself without instruments is permissible provided it does not become a habit nor is much time squandered in it.
(5) Singing which has become an occupation is not permissible. Such unlawful singing is the feature of nazam- singing which the satanic radio stations run by misguided Muslims have introduced. It is not permissible to listen to the radio-qaseedahs on account of it having become an occupation, and also because of the haraam kuffaar musical tones which accompany the futility of nazams. The English nazams are particularly evil and haraam due to the kuffaar style and tune of the singing.
One of the most effective tools of enticement which Dajjaal will offer will be music and singing with which he will lure, entrap and destroy people in the cauldron of kufr he will boil for them. “And, when they (the Mu’mineen) pass by laghw (futility and haraam), they pass with noble dignity (never participating therein).”(25:72)
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The simple, straightforward fatwa on the question of music and singing is what the Qur’aan and the Sunnah proclaim. Casting aside the plethora of arguments, differences and technicalities, the unambiguous Ruling of Kitaabullah and the Sunnah of the Rasool صلى الله عليه وسلم is:
• Music and singing are lahwul Hadeeth (futile falsehood), zoor (falsehood / deception) and sautus shaitaan (the voice of shaitaan). (Qur’aan)
• Music and singing are the voice of shaitaan. It germinates nifaaq (hypocrisy) in the heart. It was invented by shaitaan. Allah Ta’ala awarded it to shaitaan at the time of his expulsion from the heavens. Rasulullah (sallallahu alayhi wasallam) was sent specially to destroy musical instruments. It will be a powerful tool of entrapment of Dajjaal. (Ahaadith)
“And on us is only to deliver the clear Message (of Allaah سبحانه و تعالى).”(Qur’aan)
Haraam issues in modern anaasheed and the conditions of nasheed being permissible
Question: Are the modern nasheeds permissible ‘video clips’? Is it not similar to the normal songs of ‘kuffar’? Are these video clips permissible although it includes women wearing makeup and showing their faces and hands, many sound effects and men without beards. Is it permissible for all this to be displayed? Please answer in details. May Allah reward you!
Answer: Praise be to Allaah.
Nasheeds have changed from what they were at first.
Unfortunately nasheeds and munshids (nasheed-“singers”) have sunk to this level. Whereas nasheeds used to have meanings of faith, jihad and knowledge, they have now – in many cases – become akin to the songs of evildoers, with softening of the voice, putting a picture of the munshid on the cover of the tape, and making video clips to accompany the nasheed, which contain haraam things such as the presence of women or evildoers, and using musical instruments. The best of them nowadays are those that use sound effects that mimic the sound of musical instruments. No attention is paid to the meaning, rather all the attention is focused on the tune and other sound effects. Otherwise tell me how a munshid can produce a nasheed in English which the [Arab] listeners enjoy listening to so much even though they do not understand a single word of it?!
Nasheeds have overtaken other kinds of educational and beneficial audio material and nasheed groups have proliferated in the Muslim world. These groups do not hesitate to publish pictures of their groups in newspapers and magazines wearing identical clothing, and their faces often proclaim their going against the guidance of the Prophet (peace and blessings of Allaah be upon him), as they have shaved their beards. Some Qur’aan readers whom Allaah has blessed with beautiful voices and talent in reading that makes one weep have followed in their footsteps. Some of them became very keen to go down that path and released some recordings which do not befit their status. So you may find one of them producing a recording with some clean-shaven evildoers and pictures of women appearing in the video clip with the nasheed. The camera zooms in on the face of the munshid when he is looking his best and he stares soulfully into the camera and behaves like a pop singer.
We are not exaggerating, and we are not talking about things that do not happen. These munshids who publish their pictures and mobile phone numbers know that women are tempted by them, and they know what effect their movements and looks and images have on that weak section of mankind. Unfortunately we only see them producing more of these nasheeds with images.
Hence some of the prominent Shaykhs who permitted nasheeds at first were upset by what nasheeds and munshids have become – and this was before they found out about the video clips – so they retracted the view that it is permissible or they stipulated conditions for it to be said to be permissible. Among these prominent Shaykhs are: Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him).
1. He said (may Allaah have mercy on him):
I think that Islamic nasheeds have changed from what they were before. They were done with voices that were not enchanting, but now they are done with enchanting voices, and they are also accompanied by evil and corrupting tunes and they say that they are accompanied by the duff, but all of this means that one should keep away from these nasheeds. But if a man comes to us and sings anaasheed that have a sound meaning, and which do not include any nonsense, and uses his voice only with no musical instruments, there is nothing wrong with that. Hassaan ibn Thaabit used to recite poetry in the mosque of the Prophet (peace and blessings of Allaah be upon him).
Duroos wa Fataawa al-Haram al-Madani, 1416 AH, question no. 18.
2. He also said (may Allaah have mercy on him):
There has been a lot of talk about Islamic nasheeds. I have not listened to them for a long time. When they first appeared there was nothing wrong with them. There were no duffs, and they were performed in a manner that did not involve any fitnah, and they were not performed with the tunes of haraam songs. But then they changed and we began to hear a rhythm that may have been a duff or it may have been something other than a duff, and they began to choose performers with beautiful and enchanting voices, then they changed further and began to be performed in the manner of haraam songs. Hence we began to feel uneasy about them, and unable to issue fatwas stating that they were permissible in all cases, or that they were forbidden in all cases. If they are free of the things that I have referred to then they are permissible, but if they are accompanied by the duff or performers are chosen who have beautiful and enchanting voices, or they are performed in the manner of indecent songs, then it is not permissible to listen to them.
Al-Sahwah al-Islamiyyah (p. 185).
3. Shaykh Saalih al-Fawzaan (may Allaah have mercy on him) said:
As for that which is called Islamic nasheeds, they have been given more time and effort than they deserve, to such an extent that they have become an art form which takes up space in school curricula and school activities, and the recording companies record huge numbers of them to sell and distribute, and most houses are full of them, and many young men and women listen to them, and it takes up a lot of their time, and they are listened to more than recordings of Qur’aan, Sunnah, lectures and useful lessons.
Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 342).
4. Shaykh al-Albaani (may Allaah have mercy on him) said:
I remember full well that when I was in Damascus, two years before I migrated here to ‘Ammaan, some of the Muslim youth started to sing some anaasheed that had sound meanings, intending thereby to counteract the Sufi songs like the Busayri poems and others, and they recorded that on tapes, but soon it was accompanied by beating the duff! At first they used it in wedding parties, on the basis that the duff is permissible in such parties, then the tapes became widespread and copies were made of them, and they started to be used in many homes, and they started to listen to them day and night, whether there was an occasion or not. That became their way of relaxing. But that is due only to their whims and desires and their ignorance of the shaytaan’s tricks, so he diverted them from paying attention to the Qur’aan and listening to it, let alone studying it, and it became forsaken by them, as it says in the verse (interpretation of the meaning): “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30].
Tahreem Aalaat al-Tarb (p. 181, 182).
It is regrettable that some of those who appoint themselves to issue fatwas have reached such a level that they issues fatwas to adult women allowing them to perform nasheed in front of men, and even on satellite channels in front of millions, and these female performers use musical instruments which are forbidden in sharee’ah, but are permitted by this so-called mufti.
The guidelines and conditions of permissible nasheeds:
By studying the words of the scholars and trustworthy Shaykhs we may compile a list of guidelines and shar’i conditions which must be fulfilled for the nasheed to be permissible. That includes:
1. The words of the nasheed must be free of haraam and foolish words.
2. The nasheed should not be accompanied by musical instruments. No musical instrument is permitted except the duff for women on certain occasions.
3. It should be free of sound effects that imitate musical instruments, because what counts is what appears to be the case, and imitating haraam instruments is not permissible, especially when the bad effect is the same as that which happens with real instruments.
4. Listening to nasheed should not become a habit which takes up a person’s time and affects his duties and mustahabb actions, such as affecting his reading of Qur’aan and calling others to Allaah.
5. The performer of a nasheed should not be a woman performing in front of men, or a man with an enchanting appearance or voice performing in front of women.
6. One should avoid listening to performers with soft voices who move their bodies in rhythm, because there is fitnah in all of that and it is an imitation of the evildoers.
7. One should avoid the images that are put on the covers of their tapes, and more important than that, one should avoid the video clips that accompany their nasheeds, especially those which contain provocative movements and imitations of immoral singers.
8. The purpose of the nasheed should be the words, not the tune.
There follow some of the comments of the scholars which include the guidelines and conditions mentioned above.
1. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
To sum up, what is well known in the Islamic religion is that the Prophet (peace and blessings of Allaah be upon him) did not prescribe for the righteous, devoted worshippers and ascetics of his ummah to gather to listen to poetic verses recited to the accompaniment of clapping or the beating of a duff. It is not permissible for anyone to deviate from following him and following that which he brought of the Book and wisdom, whether that has to do with inward or outward matters, either for an ordinary man or a member of the elite. But the Prophet (peace and blessings of Allaah be upon him) granted concessions allowing some kinds of entertainment in weddings and the like, and he allowed women to beat the duff during weddings and other celebrations.
As for the men of his era, not one of them used to beat the duff or clap, rather it is proven in al-Saheeh that he said: “Clapping is for women, and tasbeeh is for men” and he cursed the women who imitate men and the men who imitate women.
Because singing, beating the duff and clapping are things that women do, the salaf used to call a man who did those things effeminate, and they called men who sang effeminate, and this is well known among their sayings. End quote.
Majmoo’ al-Fataawa (11/565, 566).
2. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
Islamic anasheed vary. If they are sound and contain nothing but calling people to what is good, and reminding them of what is good, and obedience to Allaah and His Messenger, and calling people to defend their homelands against the plots of the enemy, and preparing to face the enemy and so on, there is nothing wrong with that. But if they are something other than that, and they promote sin and and are performed before mixed audiences of men and women, or audiences in which women are uncovered in the presence of men, or any other evil action, then it is not permissible to listen to them. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (3/437).
3. He also said (may Allaah have mercy on him):
Islamic nasheeds are like poetry: if it is sound then it is sound and if there is anything objectionable in it then it is objectionable.
The conclusion is that you cannot pass one judgement on all types of nasheed, rather each should be examined on its own merits. There is nothing wrong with sound nasheeds, but nasheeds which contain anything objectionable or promote anything objectionable are objectionable and evil. End quote.
Shareet As’ilah wa Ajwabah al-Jaami’ al-Kabeer (no. 90/A).
4. The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible for you to replace these songs with Islamic nasheeds which contain words of wisdom and exhortation and lessons, which promote keenness to follow Islam and invoke Islamic feelings, which put one off evil and the things that promote it, and which motivate the one who “sings” them and the one who hears them to obey Allaah and discourage them to disobey Him or transgress His limits; they make one keen to protect His sharee’ah and strive in jihad for His sake. But you should not take that as a habit which one persists in, rather that should be something that is done only sometimes, on special occasions such as weddings or when travelling for jihad and so on, and when one feels low, in order to revive the spirit and motivate oneself to do good, or when one feels inclined towards evil, so listening to such nasheeds may ward that off. End quote.
Fataawa Islamiyyah (4/533); we have quoted the fatwa in full in the answer to question no. 47996 and 67925.
5. Shaykh al-Albaani (may Allaah have mercy on him) said:
There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se. This is a new error, and it is an imitation of the kuffaar and immoral people. That may lead to a further error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included in the general meaning of the complaint of the Prophet (peace and blessings of Allaah be upon him), as Allaah says (interpretation of the meaning): “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30]. End quote from Tahreem Alaat al-Tarb (p. 181).
6. He also said:
If these anaasheed contain Islamic meanings and are not accompanied by any instruments such as the daff, tablah drum and so on, then there is nothing wrong with them, but we must point out an important condition of their being permissible, which is that they should be free of anything that goes against sharee’ah, such as exaggeration and the like. Then there is another condition, which is that they should not become a habit, because that distracts the listeners from reading Qur’aan which is encouraged in the Sunnah, and it also distracts them from seeking beneficial knowledge and calling people to Allaah. End quote.
7. In the answer to question no. 11563 we mentioned a number of guidelines, which we will mention again here, because they are useful:
Not using forbidden musical instruments in nasheed.
Not doing it too much or making it the focus of the Muslim’s mind, occupying all his time, or neglecting obligatory duties because of it.
Nasheed should not be recited by women, or include haraam or obscene speech.
They should not resemble the tunes of the people of immorality and promiscuity.
They should be free of vocal effects that produce sounds like those of musical instruments.
They should not have moving tunes which make the listener feel “high” as happens to those who listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes.
We have too high an opinion of our brothers who perform nasheeds and recite Qur’aan to think that they could be a cause of fitnah for young men and women, and a cause of their being distracted from obedience to Allaah. They know how great an effect their voices and pictures may have on males and females; if you go to chat rooms you will see very weird things. You will see a woman who is infatuated with a munshid or one who cannot sleep unless she is listening to the voice of So and so, and those who call themselves ‘aashiqat fulaan (lover of So and so – a munshid) and you see men and women venerating those munshids, giving them titles and high status, even though some of them are not religiously committed at all, and some of them have fallen into the trap of singing immoral songs, and if you go to some websites that have these nasheeds, you will be surprised at how often these nasheeds are downloaded and how many people have no interest in listening to Qur’aan and useful lectures.
We ask Allaah to set the affairs of all of us straight.
We got into a car the other day and the driver put his Music on. My son and I said, "Can't you put that off or put some Nasheeds on" so the driver replied, "Yeh but the Nasheeds contain Music too, so whats the difference?" My son replied to him and told him that not all Nasheeds had Music in them, then he asked me what was the major difference in the Musical Nasheeds and the Normal Music playing in the car. So I replied, "They are both Haram, but the Musical Songs were worse because the lyrics contained Shirk in them and they plague the mind like it was normal and acceptable"
May Allah help us get the slightest love of Music out from our hearts and lives.
In the name of Allah, Most Compassionate, Most Merciful,
Allah Almighty has created this natural attraction and charm in the voice of a female that it plays a vital role in provoking and inducing the sexual appetite, desire and passion of a man.
This is a reality which can not be denied. Even the psychologists are in agreement with this fact. Many Psychologists have stressed that the voice of an individual plays a great role in arousing sexual desires.
This is the reason why Allah Most High commanded the wives of the blessed Prophet (Allah bless him & give him peace) especially, and all Muslim women in general, to abstain from conversing with non-Mahram men in a soft and sweat tone.
Allah Most High says:
“O wives of the Prophet! You are not like other women, if you are God-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, 32)
This verse indicates that men and women should not talk unnecessarily and when they do so, both the content and manner of conversation must be appropriate, and free of anything inciting.
Imam Abu Abd Allah al-Qurtubi (Allah have mercy on him) writes in his famous exegesis of the Qur’an, al-Jami li Ahkam al-Qur’'an:
“It was a custom of Arab women in the days of ignorance (Jahiliyya) to speak to men in a soft and inciting way. This was prohibited by this verse of the Qur’an.”
It has been narrated from some of the wives of the Messenger of Allah (Allah bless him and give him peace) that, after the revelation of the above mentioned verse, when the need arose for them to converse with a non-Mahram male, they would do so by placing their hands over their mouths. This was to prevent any softness or incitement in their voices. (Hadith recorded by al-Darqutni in his Sunan with an authentic chain of narrators)
The great Hanafi scholar Imam Abu Bakr al-Jassas says in his Ahkam al-Qur’an (his excellent work on the verses of the Qur’an relating to law):
“This verse (above-mentioned) indicates the impermissibility of women raising their voices in the presence of non-Mahram males, as this may lead to Fitna. This is why our (Hanafi) scholars have declared the reciting of Adhan for women as Makruh, as she will need to raise her voice, which is not permissible.” (Ahkam al-Qur’an, 5/229)
He further says:
“Allah has prohibited women from striking their feet when He says:“And they (women) shall not strike their feet so that there be known what they hide from their adornment.”(24:31). So if they are prohibited from letting non-Mahram hear the sound of their footwear, then the prohibition of raising the voice in an inciting way will be prohibited from a greater extent.” (ibid)
Allama Murtadha al-Zabidi, the great Hanafi faqih, Sufi and linguistic says in his commentary of the 'Ihya' of Imam al-Ghazali, 'Ithaf al-Sadat al-Muttaqin':
“A group of Scholars have distinguished between the singing of males and females. Listening to the singing of non-Mahram women has been declared by them as Haram, and the listening to the singing of Mahram women is deferred upon. Qadi Abu Tayyib al-Tabari said: If the singer is a non-Mahram female, then it will not be permissible for men to listen to her. This ruling will apply, regardless of whether the woman is with or without Hijab.” (Vol: 6, P: 501)
The above-mentioned is clear in determining that, one should avoid listening to the voice of a female unnecessarily. If there is a need to converse with them then, it should be done in the manner stated previously.
Is the voice of a female part of her Awra?
As far as the female voice is concerned, according to the preferred opinion in the Hanafi School, it is not considered to be part of her nakedness (awra). However, if there is a fear of Fitna then, the female should not raise it and the male should avoid listening to it.
One of the great Hanafi scholars Ibn Humam (Allah have mercy on him) says in his 'Fath al-Qadir', quoting from 'al-Nawazil':
“The melodious voice of a female and her singing will be considered as Awra. This is the reason why it is better for her to learn the Qur’an from a female teacher rather than a male who is blind, as her recitation in tune is Awra. The Prophet (Allah bless him and give him peace) said: “The reciting of Tasbih is for men and clapping is for women.” (m, Meaning if the Imam makes a mistake in Salat , the males will invite his attention by reciting Subhan Allah and women, by clapping their hands). (Fath al-Qadir, 1/260)
Imam Ibn Abidin, after quoting the same from al-Nawazil writes in Radd al-Muhtar:
“It is permissible for women to converse with non-Mahram men at the time of need (and visa versa, m). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way.” (Radd al-Muhtar, 1/406)
From the contemporary scholars, Dr. Wahaba al-Zuhayli from Damascus writes in his famous al-Fiqh al-Islami wa Adillatuhu:
“It is unlawful (haram) to listen to the voice of a female, which is in a melodious and musical tone, even if it is by reciting Qur’an.” (1/755)
The above quotations indicate that a woman’s voice is not part of her Awra. However, it will not be permissible for her to raise her voice in a melodious way, and men will not be allowed to listen to the singing female voice. When a woman sings or raises her voice in a melodious way, it then becomes part of her Awra.
Thus, in conclusion, it is evident that a male should avoid listening to the Nasheed and Na’at of non-Mahram females. Similarly it is necessary that females do not sing in front of non-Mahram men, whether in their presence or by recording their voices and releasing albums.
And Allah Knows Best
[Mufti] Muhammad ibn Adam
Leicester , UK
"By Allaah, whenever the love of both tastes (i.e. the Qur'an and songs) enters the heart of a person, only one of them can remain in the heart as one of them will expel the other; just as the daughter of the Messenger of Allaah صلى الله عليه وسلم and the daughter of the enemy of Allaah سبحانه و تعالى cannot ever be married at the same time to one man."  
 He quotes a part of the hadeeth in which the Prophet صلى الله عليه وسلم disliked Sayyiduna 'Ali Ibn Abi Talib رضي الله عنه to marry the daughter of Abu Jahl.
al-Bukhari #2943 and Muslim #2449
This part is used as a metaphor to mean that the words of Allaah سبحانه و تعالى and the words of Shaytan cannot gather in one place.
"Truly, the condition of the one who is enraptured by listening to songs is nothing compared to the condition of the sublime elation and enjoyment that is experienced by the one listening to the Qur'an while his heart enjoys the sweetness of eemaan. He experiences a state of tranquility, ease and amiability and a longing to in his heart to meet his Lord, and a readiness to understand the the meaning of His Words and to apply what he understands on himself.
The effect on the heart will be like the effect of communicating with the love of one's life after a long absence - as long as the heart is sincere and is truly alive, and has smelled the fragrance of loving Allaah سبحانه و تعالى and has tasted its sweetness.
The effect (of reciting or listening to the Qur'an) upon his is like a drink of cold water after having felt sever thirst in very hot weather, or like land just after life-giving rains have fallen upon it after it had been parched and arid, causing the land to grow every nice variety of plant that stand tall in the land thanking and praising Him.
After all this, it should be clear that in the Sight of Allaah سبحانه و تعالى, His Angels عليهم الصلاة والسلام, His Messengers عليهم الصلاة والسلام and His truthful and sincere servants, the rank of those listening to the Qur'an and the feeling they experience from it shall never equal (i.e. they shall be far above the rank) of those listening to music and songs and what they experience out of it.
This is because the people of music and songs are the servants of their own lustful souls and desires; they listen only to entertain their lustful souls and earn their share of falsehood. And whosoever is unable to distinguish the difference between listening to to the Qur'an and listening to music and songs, and is unable to distinguish between the transcendent experience attained from the Qur'an and the base experience attained from music, should ask his Lord, sincerely and truthfully, to revive his heart and to grant him a light to illuminate the depths of his ignorance, and to bestow him with the ability to differentiate between truth and falsehood. Indeed, He is near and answers the prayers of His servants.
When we go to supermarkets, offices, restaurants or stores, we are bombarded with music. There is no escape in this technological age. (However,) there is a difference between listening and hearing. Imam Ibn Taymiyyah رحمه الله said regarding this issue,
"Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to the scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'an will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments that are forbidden: if a person hears them without intending to, that does not matter."
[Majmoo' al-Fatawa 10/78, as quoted in The Music Made Me Do It, pp. 161-162]
On unintentional music - insha'Allah, if enough people complain, insha'Allah some places will at least tone down the music they offer patrons. I was quite pleased one time when I had to make a call for a specific service and I was offered the option of listening to or not listening to music while I wait (placed on hold)! It can be done and more and more service providers should be sensitive and at least make the option available to us.
Alhamdulillah, in my part of the world, there are halaal options available that weren't available 10 years ago and insha'Allah, just like no-smoking laws, no-music (or at least an option) will become something more mainstream and acceptable in public places soon.
That constant blare of all types of music from each and every store trying to lure customers in and trying to keep their staff up-beat, plus the music played in the hallways, plus all the chitter-chatter of shoppers, plus click-click of heels on the tiles is one of the reasons malls are repelling for some - that constant hum of NOISE is so annoying, not peaceful at all. Alhamdulillah.
People Carrying Music On Their Heads - A Prophecy In Hadeeth
The Prophet Muhammad صلى الله عليه وسلم said: "Soon there will be people from my Ummah who will drink wine, calling it by other than its real name. There will be instruments of music and singing on their heads, and they will listen to female singers. Allaah will cleave the earth under them and turn others into apes and swine." [Recorded by Ibn Majah and graded as sound by Shaykh al-Albani رحمه الله]
Hence, one of the signs of the end of times is that people will carry musical instruments "on their heads." Today when we watch people walking with headphones on their heads playing the music, we see this 1400-year-old prophecy come true. [The Music Made Me Do It]