31:6
But there are, among men, those who purchase idle tales, without knowledge (or meaning),
to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a
Humiliating Penalty.
Some conservative interpretations of certain Qurʾānic verses have been used to argue that all forms of music and singing are prohibited. However, this strict position is debated and is not universally supported within the broader body of hadith literature. Various reports indicate that certain forms of singing were permitted or even approved by the Prophet Muhammad under specific circumstances. For example, women and young girls were allowed to sing and play simple percussion instruments, such as drums or tambourines, during celebratory occasions including weddings and communal festivities. Reports describing such practices are found in collections attributed to al-Tirmidhī, al-Ṭabarānī, and al-Bukhārī.
Historical narrations also mention that rhythmic chants or songs were recited during communal activities. For instance, it is reported that the Prophet and his companions recited verses while working together during the construction of the defensive trench around Madinah. Similarly, when traveling long distances, companions sometimes used rhythmic chanting and percussion to ease the monotony of the journey. In these traditions, simple percussion instruments such as small drums or tambourines are the instruments most commonly mentioned.
Some narrations further indicate that the Prophet suggested celebratory songs for festive occasions, including wedding gatherings where participants would sing and accompany the rhythm by clapping or using tambourines. One example of such a celebratory chant is recorded in collections such as those of al-Ṭabarānī and Ibn Mājah.
Beyond discussions of music, some commentators have extended restrictive interpretations to argue that leisure activities in general are discouraged because they might distract individuals from religious obligations. However, many scholars consider this view to be unsupported by the broader historical record. Reports in the hadith literature indicate that the Prophet approved or participated in a variety of recreational activities, including wrestling, archery, running races, swimming, horseback riding, target practice, poetry, and storytelling. Some later narrations have been cited to discourage specific games such as backgammon or chess, although scholars have debated the reliability and historical context of such reports. In general, many scholars refer to the prophetic statement encouraging individuals to allow their hearts occasional rest as evidence that moderate recreation and leisure are permissible within an ethical and balanced lifestyle (as discussed in Maʿāriful Qurʾān).
References:
Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 829). Unknown. Kindle Edition.