First, it contradicts how the Salaf (righteous predecessors) from among the Sahabah (Companions of the Prophet) and Tabi`un (Followers, the generation after the Companions of the Prophet) understood the Ayah (Qur'anic verse), as they took it as evidence for absolutely dispraising singing and musical instruments without relating it to this condition alleged by Abu Turab. They were the most knowledgeable people of the Qur'an and the words of the Prophet (peace be upon him). Thus, they were more aware of them than those who came after them.

Second, this claim opposes the apparent meaning of the Ayah. This is so clear to whoever reflects on it, as Allah (may He be Praised) states: to mislead (men) from the Path of Allâh without knowledge This indicates that such blameworthy people use idle discourse to mislead people from Al­Sirat­ul­Mustaqim (the Straight Path) ignorantly and aimlessly; thus they did not intend to mislead them. If they had deliberately diverted people from Iman, Allah (Glorified and Exalted be He) would not have stated: to mislead (men) from the Path of Allâh without knowledge It could not be said that those who knew that they were committing this vice of leading people astray from Allah's path did so ignorantly. Similarly, those who mislead people away from Allah's path intentionally, cannot be considered as having done so without knowledge. Therefore, you should be aware of this, so the truth will be evident to you. Therefore, the letter 'Lam i.e. (to)' in Allah's saying to mislead (men) from the Path of Allâh should be understood as that of 'Lam Al­`Aqibah' or 'Lam Al­Ta`lil' i.e. denoting a causal sequence, as it gives the reason for the predestined will of Allah.

follow the way of Satan in misleading others as well as abandon the Qur'an and arrogantly refuse to abide by its teaching holding it in disdain even if they do so ignorantly and unintentionally. On the other hand, if the Lam is that of Ta`lil i.e. denoting the cause, the Ayah means that Allah predestined some people to commit this sin leaving them to indulge in idle talks to lead others astray. According to both meanings, the noble Ayah includes a dispraise of those people who will end up as Satan's followers in tempting believers from their faith and mocking Allah's Ayahs as well as abandoning His book. Reality attests to this as many of those who follow their whims and are preoccupied by singing and musical instruments ended with their hearts as deprived of Iman and diverted from Al­Haqq (the Truth) except those to whom Allah showed His Mercy. Furthermore, the Islamic Shari`ah with its perfect resources from the Book of Allah and the Sunnah of His Prophet (peace be upon him) indicate the obligation of averting all means leading to deviance and malice so as to avoid falling victim to bad outcomes that inevitably come with such sins. The Prophet (peace be upon him) forbade drinking little amounts of any intoxicant lest this should tempt one to drink more, as he (peace be upon him) stated, If a large amount of anything causes intoxication, a small amount of it is prohibited. By the same token, the Prophet forbade offering Salah after Fajr (Dawn) or `Asr (Afternoon) Prayers lest Muslims should fall into the sin of imitating Mushriks (those associating others with Allah in His Divinity or worship) who worship the sun when it rises and sets. There are many cases known of those who have the least knowledge of the Islamic Shari`ah. Finally, Allah is the Only One whose Help is to be sought.

Thirdly, if the dispraise is only confined to those who purchased idle talk to deviate themselves or mislead others from the right path, there will be no benefit in mentioning idle talk specifically, as the dispraise will then encompass any mischief committed with the purpose of leading others astray even if such an act is praised by Allah (may He be Praised and Exalted). For example, this is applicable to whoever buys a Mus­haf (Arabic Qur'an) to delude people and tempt them to go astray. Allah loves the Mushaf, for it contains His words, but Allah loves His Servants to purchase the Mushaf to seek guidance and faith, not to delude and confuse others.

It should be noted that Ibn Hazm and Abu Turab admitted that aspect and claimed that the Ayah is only applicable to that kind of people. Yet, this is a blatant mistake and diverts the Ayah from its true and general meaning. Hence, you should know, dear reader, that these three reasons refute the claim of Abu Turab and render it invalid. Furthermore, it becomes equally clear that the noble Ayah is an apparent proof on dispraising singing and music, and prohibiting them as a means of deviance and mocking Allah's words even if those who indulge in this vice are unaware of its seriousness. This is the meaning that the Salaf derived from the Ayah. Evidently, they are the most knowledgeable people in the meanings of the legal texts and their application and the most worthy of being followed (may Allah be pleased with them). We also refuted the claim of Abu Turab concerning the Hadith of the two slave girls and the Hadith of Abu Mas`ud Al­Badri and his companions who have been permitted to sing in a wedding. We previously explained that the aforementioned two Hadiths are a decisive proof against Abu Turab and his Imam Ibn Hazm, as they lend support to the prohibition of songs and singing, not to the permission of the same.