Music: Some facts of the matter
Summary: The article argues that music is generically permitted in God's law, falling into the same category as other neutral human pursuits. The default covenantal principle is that everything is lawful unless explicitly prohibited, and no such prohibition exists for melodious sound. The commonly cited Quranic verse (31:6) refers to distracting speech, not music, and the prohibitive hadith address a wider culture of indecency rather than music itself. The claim of scholarly consensus against music is flatly rejected — numerous early companions, Madinan jurists, and later scholarly giants either practised music or explicitly permitted it. The people of Madinah maintained it as a living cultural norm. The author's practical conclusion is straightforward: music is neutral, and its permissibility or otherwise depends entirely on its effect on the individual. Where it leads to harm, it becomes inadvisable; where it is beneficial, it is positively good. The insistence on blanket prohibition, the author suggests, owes more to cultural and sectarian bias than to honest engagement with the sources.
"What is the ruling on…?” or "What's the strongest opinion…?”
Summary: The article challenges the common assumption that religious questions have one definitive answer. Most procedural matters in God's law are genuinely open to multiple legitimate interpretations, meaning that when someone asks "what is the ruling on X," they are really asking for a jurist's informed opinion — not retrieving an objective fact. Only a limited set of decisive matters carry definitive rulings. Good jurisprudence, the author argues, requires locating individual rulings within the broader covenantal framework rather than treating each in isolation. A ruling divorced from its wider purpose is like a brick without a wall — technically present but structurally meaningless. Practically, this means people should seek out genuine intellectual aptitude rather than social media popularity, rhetorical flair, or sectarian familiarity. Both the instinct toward maximum restriction and the instinct toward maximum leniency can be equally corrupted by group loyalty or self-interest rather than honest engagement with what God actually intends. The mark of a trustworthy jurist is rigorous knowledge of the sources, coherent reasoning, sensitivity to context, and the humility — as al-Shāfiʿī put it — to hold one's own conclusions firmly while remaining open to a variant perspective.