are better than those two days, so that people would embrace the substitute more swiftly and with greater conviction.

10. The Prophet ﷺ catered to innate human impulses, knowing that souls cling to ancestral customs and need occasions of sociability, joy, and celebration—times when they can express their feelings, relax, and rejoice. He therefore did not abolish the two pre-Islamic festivals until he had provided an alternative that fully met those needs: two days of delight that are superior to the earlier ones, lest hearts continue to yearn for their former feasts. If only Muslim scholars, when addressing practices into which the community has fallen, would refrain from calling for prohibition and abolition until they have prepared a lawful replacement. The same principle applies to usury-based banks and certain commercial dealings: once something is declared unlawful, its Sharīʿah-compliant counterpart should be ready to take its place and satisfy the need, and Allah is the granter of success.

11. Al-Qurṭubī said, “There is no disagreement over the prohibition of singing, for it is a form of futile amusement that is unanimously forbidden. The singing of the two young girls, however, was limited to verses describing warfare and bravery—subjects related to battle—and for that reason the Messenger of Allah ﷺ permitted it. Singing that stirs dormant desires, arouses concealed passions, and depicts the beauty of youths or women, wine, and other prohibited matters is unanimously forbidden. No heed is to be paid to what the ignorant among certain Sufis have innovated in this regard; examine their statements and observe their practices, and you will discern traces of heresy in them. Allah’s help is sought.”