The Sh”t Igrot Moshe 1:166 sides with the Shulchan Aruch and the Rambam in Yad Chazakah that forbid musical instruments in any case.Some Achronim side with the Rama, such as: Rabbi Moshe Karp (Hilchot Uminhagei Ben HaMesarim pg 24), and Sh”t Tzitz Eliezer (15:33) (who says that the minhag shouldn’t be questioned).Sh”t Igrot Moshe 1:166 writes that a righteous individual should be strict for the Bach, and Sh”t Az Nidbaru 8:58(1) holds that the minhag to rely on the Rama is a weak minhag. This stringent opinion is brought as halacha by some achronim including: Magen Avraham 560:8, Shlah (Tanit pg 60d), Bear Sheva (Sotah 49a), Mishna Brurah 560:13, and Sh”t Az Nidabru 8:58(1). Furthermore, the Bach explains that this is also what the Rambam meant in his Yad Chazakah. The Bach 560:3 holds that all music is forbidden whether it’s sung by people, played on instruments, is at a feast or isn't at a feast as the Sh”t HaRambam (see above) holds.Rama 560:3 brings the opinion of Tosfot as the Halacha (the prohibition of music is limited to a party or feast with wine.) Additionally, it applies to someone who regularly listens to music when going to sleep and waking up as is the practice of kings. Shulchan Aruch 560:3 rules like the Rambam in Yad Chazakah (Taniot 5:14).However, Tosfot (see Meiri (Gittin 7a)) understood that the prohibition was enacted because of vulgar songs and ths is was only applicable after the Sanhedrin lost it’s authority because it was then that people lost respect for the rabbis, and began to sing improper songs at weddings. This is clear from the language of the Rambam. Rabbi Aharon Kahn (RJJ journal #14 (pg 7-48)) suggests that the Rambam understood the prohibition as a way of refraining from joy after the destruction of the temple.Tur 560:3 quotes the Sh”t HaRambam 370 who forbids listening to music whether it comes through instruments or people singing and whether it’s at a feast or not. On the other hand, the Rambam (Taniot 5:14) writes that it’s forbidden to play musical instruments in any case, and singing is only forbidden at a feast with wine.Many Rishonim including: the Smag ( Tisha BeAv pg 123b), Chiddushei HaRan (Gittin 7a), Tosfot HaRosh (Gittin 7a), Hagahot Mordechai (beginning of Gittin), and Meiri (pg 20) agree with Rashi and Tosfot. Tosfot adds that one should be strict to cases similar to that of the Yerushalmi ( Megillah 5:3) of a person who goes to sleep and wakes up to music.
Zimra) understand that the prohibition of Mar Ukva only includes music at feasts or parties as in the Mishna above. The Mishna in Sotah 48a also says that after the dissolution of the Sanhedrin, singing songs became forbidden at parties. That applies whether the music comes from people singing or whether it comes from musical instruments.
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