The Refutation of Those Who Permit Music and Musical Instruments, and a Misinterpretation of the Statement of the Exalted:

The Shaykh : We often hear, as well, fatwas that contradict the path of the righteous Salaf and the four Imams and others, based on what some of today’s Islamic writers claim in the name of making things easy and expanding options for people. You must have heard someone explicitly declaring musical instruments permissible, even though the scholars of old and their followers today interpret the statement of the Exalted: They interpret “idle talk” as singing that distracts those who engage in this singing from performing many Islamic obligations, which may include maintaining the prayer. When some people come along and interpret “idle talk” as speech that contradicts the Shari'ah—for example—or speech that incites commotion and noise against the word of Allah alone, and do not interpret it as singing as well, despite the many hadiths from the Prophet (peace and blessings be upon him) regarding the prohibition of musical instruments, which supports this interpretation transmitted from the Salaf that “idle talk” is singing.
Among those hadiths—for example, and I am not listing them all—is what al-Bukhari narrated in his Sahih as a hanging hadith, and a large group of hadith scholars connected it with a sound chain from the Prophet (peace and blessings be upon him), who said: Meaning: fornication. Meaning: animal silk, which is called “local” in some countries, meaning non-vegetable. .
Today, we hear many people declare explicitly, either in writing or in lectures, that musical instruments are permissible, given the ingenuity of the European disbelievers today in inventing many, many instruments. When the listener hears them, his strength collapses and his Islamic meanings and Islamic honor vanish, and he becomes indifferent to the open sinfulness or lewdness that occurs there. When we hear such fatwas, we must stand before them questioning, and it is not permissible to stand before them submissive, saying to them: How do you expand the meaning of so that it includes building mosques? Then no rich person would volunteer from his abundant wealth to give charity beyond what Allah (Mighty and Majestic) has obligated upon him in zakah; so he does no good except within the limits of the obligation, while he has prevented himself from voluntary acts?! Because these scholars have found for him a path where any good you spend can be considered part of the obligatory zakah.
And so, the examples multiply in interpreting texts from the Book and texts from the Sunnah contrary to what the scholars of the Muslims were upon in the past.