As for Malik bin Anas, he truly did prohibit

singing and listening to it.

Imam Malik:
711AD-795AD As for the done in our day, by way of the
(blameworthy) innovations (bidah) of the
Sufi mystics in addition to their hearing
songs to the accompaniment of melodious
instruments such as flutes, string
instruments etc. such is haram (forbidden).
 His closest and most knowledgeable disciples
clearly stipulate that his position on this issue
is that of prohibition (tahreem) and they
rebuke those who attribute its legality to him.

Imam Shafi:
767AD-820AD
he statement that singing is haram is found in
the treatise, Ash-Sharh Al-Kabeer, by the
authoritative Shafi Scholar
 His school of thought is the strictest, for he detested
singing and considered it sinful. As for his disciples, they
have explicitly confirmed the prohibition of listening to
all musical and pastimes, wind instruments all types of
tambourines, hand drums and even the striking of sticks.

Imam Abu They have asserted that such actions constitute

Hanifah: disobedience to Allah and that the performer of such
action is sinful, therefore necessitating rejection of his
testimony.
699AD-767AD
They have further stated that it is incumbent upon the
Muslim to struggle to avoid listening to such things, even
if he were passing by or stationed near them (without
any willful intention).
 The scholar, Ismael bin Ishaaq Ath-Thaqafi, reports that Ahmad was questioned
regarding ones listening to those poems to which he replied, I despise it, for it is a
bidah (innovation). Don’t sit down to listen to its reciters.

Imam Ahmad
Bin Hanbal: The earnings of the effeminate singer are foul because he doesn’t sing spiritual
poems, but rather, he sings erotic poetry (al-ghazal) in a licentious, cooing manner.

780AD-855AD
From the foregoing hadeeth, as well as other texts of the Quran and sunnah, the
scholars of usual have formulated certain vital objectives (maqaasid) of the divine law.
Among these is the principle that nothing has been ordained for man except that
which is for his own good and benefit, while nothing has been prohibited except that
which is harmful and detrimental to his welfare. With this principle in mind, one
perhaps can have a general understanding of the infinite, divine wisdom behind the
prohibition of music and its adjuncts. Its potential moral, spiritual and social evils are a
danger to the Muslim individual as well as the Islamic community at large.