Response to 23 Questions Part- 65 Singing and Music, Episode- 8 Javed Ahmed Ghamidi
[Hassan Ilyas] Bismillahir Rahmanir Rahim, As Salam Alaikum
Welcome to yet another Session of 'From the Desk of Ghamidi'.
The chain of discussions continues on the 23 Objections.
Today is the 65th Episode of that Series.
The important objection on Singing and Music is under debate.
And today we are about to begin the 8th Session on this particular topic.
Thank you very much Ghamidi Sahab for your time.
Let us start, the Narrations that you were stating in the last session
and we were trying to know that all that is found in the corpus of Hadees
with reference to Singing and Music, from those Narrations
which according to the Chain of Narrations
are of the level of Sahih or Hasan. We read each and every Narration
and the introduction which you stated, after understanding it from the Quran,
that actually it is the use of things which turns them as forbidden.
The basis of which is present in Surah Aaraf,
which are those 5 things. There isn't any explicit mention
of the Prohibition of Singing and Music. Those too are being applied
in each and every Narration by us to understand the correct situation.
Please go ahead and tell us where do we stand
with respect to the chain of Narrations?
What is the next narration? And what actually is discussed therein?
[Javed Ahmed Ghamidi] We have read 15 Narrations before this.
This is the 16th, its text has been taken from Sahih Bukhari as well.
Its number is 952. [Hassan] Right.
[Ghamidi] I am just reading the translation.
Sayyeda Ayesha says Abu Bakr R.A. came to my house.
He was her respected father.
Abu Bakr R.A. came to my house.
At that moment two slave-girls from Ansar were playing the 'Daf'
and singing the song which the Ansar had sung for each other
on the day of the Battle of Buaas.
Generally, there used to be the slave-girls who would sing songs.
They used to sing in gatherings as well as in houses.
At that moment two slave-girls from Ansar were playing the 'Daf'
and singing the song which the Ansar had sung for each other
on the day of the Battle of Buaas.
The Prophet (pbuh) had covered his face with a cloth and was taking rest.
i.e. those slave-girls were singing and playing the Daf too,
Sayyeda was listening to it, the Prophet (pbuh) was taking rest
and he (pbuh) had covered his face with a cloth.
The Prophet (pbuh) covering his face was taking a rest,
however, neither did he say anything to them nor he was stopping them.
i.e. it did not happen that he expressed some dislike
or drew the attention of Sayyeda, or had stopped them from doing this.
They were singing and playing the 'Daf' as well.
Sayyeda was listening to it, the Prophet (pbuh) was present there too.
However, he did not utter any sentence of objection.
And neither did he adopt an attitude of objection.
However, neither did he say anything to them nor did he stop them.
Sayyeda says that both those slave-girls weren't professional singers.
i.e. one should not think that they were professional singers
who had been called and they were displaying their Art there.
Like the slave-girls usually sang in houses and elsewhere too.
Such were these two slave-girls from Ansar
who had been playing the Daf and singing that song.
When Abu Bakr R.A. saw this, he said astonishingly,
"In the house of the Prophet (pbuh) such Satanic instruments of music!"
i.e. Syedna Siddique R.A. made this comment on it.
Now you see, probably he must have thought
that the Prophet ( pbuh) was unaware of it.
Or he (pbuh) is taking rest and possibly is asleep.
Or he did not pay attention to it. So he said,
"In the house of the Prophet (pbuh) such Satanic instruments of music!"
Sayyeda says that it was the day of Eid. When the Prophet (pbuh) heard this,
he uncovered his face (pbuh) and said,
"Abu Bakr let these girls sing,
every nation has an Eid and it is the day of our Eid."
[Hassan] SubhanAllah, okay.
[Ghamidi] Just imagine the way the Prophet has conveyed these teachings.
i.e. the religious mentality becomes sensitive about these things.
It should come on to the right equilibrium.
It should learn to see things in their proper context and place.
It should become aware what is the context of something?
On what occasion a certain activity is not just permitted,
rather, it should be done. That the human nature demands it.
When the Prophet (pbuh) heard this, he uncovered his face and said,
"Abu Bakr let these girls sing, every nation has an Eid
and this is the day of our Eid".
"So when Abu Bakr R.A. attended to other things then I waved at the girls,
hence both of them left the place". [Hassan] Who had waved?
[Ghamidi] Sayyeda, Sayyeda says that
this wasn't liked by her father, so in spite of this comment
from the Prophet (pbuh) she didn't want this to continue,
so she hinted to the girls, hence they obviously left the place.
This is the Narration. Now you see,
when Syedna Abu Bakr said, "In the House of the Prophet (pbuh)
these Satanic instruments of music", I have written a note on it.
This comment has been made
in consideration of the use of musical instruments,
in the era of Pagan Arabia which we see day and night even in our times.
What is being played here? Daf is being played here.
He has categorized the Daf within the definition of musical instruments.
With this, it becomes clear that Daf is no different
from the class of musical instruments. [Hassan] An important point.
[Ghamidi] i.e. like the other instruments of music,
this too is among the instruments of music.
He did not like it, and from what aspect did he not like them?
That even if it is a permissible activity,
then how can it be done inside the house of the Prophet (pbuh)?
And what was the point towards which the Prophet (pbuh)
drew his attention? Whether, it is my house
or of somebody else', these activities also have a place,
and how was it elaborated? Today is the day of Eid,
every nation has a day of Eid. Today is our Eid.
If there is some singing and music, some entertainment is being done,
then there should not be any objection to it.
This point was focused on by the Prophet (pbuh).
This comment has been made in consideration of the
use of musical instruments, among the pagan Arabs,
which we see day and night even in our times.
This term is there in multiple places in the Narrations that
these are Satanic instruments or these are the voices of Satan,
This term has been used in multiple places in the Narrations,
in consideration of this aspect, since their general use is not seen as good,
and it is thought that this is a nocturnal party,
these are played there, and slave-girls sing there,
and they use all sort of couplets. Since these activities are common
and the pious do not generally like them.
Hence Syedna Siddique said this in consideration of the same.
[Hassan] Right. [Ghamidi] The Prophet (pbuh),
i.e. the personality like Syedna Siddique said this, the Prophet made it clear
from his action that none among these in essence is forbidden.
Now you see what in essence is not forbidden?
Singing, in essence, is not forbidden. One point.
Even the singing of the girls in essence is not forbidden.
If you listen to their singing, and you are a male
then this too, in essence, is not forbidden.
And it was also made clear along with it that the Daf was being played,
obviously, it is among the common instruments for music,
hence singing along with the instruments of music is also not forbidden.
Hence, with his practice, all this was clarified by the Prophet (pbuh).
The Prophet made it clear from his action that
none among these, in essence, is forbidden.
It is their good or bad use, which at times becomes
the cause of forbiddance, permissibility or their recommendation.
This is the aspect to which I am repeatedly drawing attention to.
i.e. it becomes the reason for Prohibition when these instruments
or a good voice is used for the propagation of some evil.
Like for the propagation of Shirk, like for the propagation of Bid'aat.
Like for the propagation of Fawahish (Vulgarity).
When we will use it for wrong ends then the forbiddance will be there too.
The warning would also be made. Attention would also be drawn.
There would be a harsh comment made as well.
And a personality like Syedna Siddique or
Syedna Umar would also use such words for it.
That should be understood in this background as well.
The Prophet (pbuh) has taught to differentiate
between their good and evil use, after that, it is obvious that
Syedna Abu Bakr would not have further held on to this opinion.
i.e. it can't happen that even after this event,
Syedna Siddique would have remained firm on that opinion of his.
That under all conditions these are Satanic instruments.
A statement was made by him. The Prophet (pbuh) drew attention
towards the other aspect, in his presence, this attention was drawn.
Daf was being played too. The song was being sung too.
And who was playing Daf and singing songs?
The girls were doing it.
Now, just try to look at these concepts in the religious backdrop of ours.
Each one among these has been approved by the Prophet (pbuh).
And it was appreciated that it was the day of Eid,
if such activities are done on the day of Eid,
then in accordance with the occasion and context
these are quite suitable activities.
[Hassan] Right. A few minor questions related to this Narration come to mind,
I wish to present them to you. Please tell me about this first thing,
of all the Narrations that have come under discussion,
among them, the singers are the slave-girls,
so I would wish to ask you that this activity in that culture
was not considered a respectable profession that the elite
and the nobles would adopt as a career which we see in the present times
which we term as the artistic mindset, and it commands a lot of respect.
Was this activity of singing and playing of music confined just to the slave-girls
or that class that was not so much respected in society?
[Javed Ahmed Ghamidi] The point is that these too were human beings.
If they were slave-girls, they were women as well.
If they were slaves, they constituted men only.
However, these were the people who had to provide service.
These were the ones to work in fields, guide the caravans.
In the same way, for the means of entertainment,
a certain type of training and perseverance is required.
So they were the ones to provide such services.
Other than these there is a mention of certain other things.
i.e. when we read the history, or poetry or literature of Arab,
then many other people too, including the womenfolk
of respected families are seen to have shown keenness for it.
However, it is mostly seen that these slave-girls used to sing and play music.
They were the ones to enliven the parties. And when they would come to homes,
they generally liked to play the Daf or Sing some songs.
And since their songs were the result of their practice and perseverence,
they knew the art of playing the music and singing,
so the people liked their performances. These are all the aspects.
[Hassan] One more aspect, Ghamidi Sahab, which I am bringing forth
is that generally, when such Narrations are presented,
then it is said, in that era when they used to sing and play,
the people had great virtues, Godliness, sincerity, humility,
and fear of God was so much that in spite of all this,
their heart wasn't inclined towards it. In today's age
when we see the deplorable condition of Iman of people,
then we would stop people on the principle of
'Saddan li-zariya', so that we do not get at all
inclined to hear the voice of a girl.
Once we hear the voice we shall get mesmerized by her,
and which will finally lead to wrong temptations.
Therefore it was okay for that period, their Iman was of such level,
In the present age, we have to bar it
on the principle of Sadd-e Zariya (things which lead to Evil).
[Javed Ahmed Ghamidi] There are two points of it.
The first point is that those people who are quite superior
with regard to 'Taqwa' or for those
who do not possibly fear this, they should then listen with more fervor!
Both things should happen. Since the Prophet (pbuh) has heard it.
So that should surely be followed?! The second point is that
the principle of Sadd-e Zariya (stopping from that which leads to Evil)
does not follow the mechanism that something, in essence, is not forbidden,
and we declare it as forbidden.
Here the attention is drawn in the same manner that
this particular thing is completely permissible,
however, if you indulge too much in it, it may result in the following evils.
[Hassan] Right. [Ghamidi] This we tell our children,
those are common things of play, there may not be any debate about them.
If we spend more time in it, the studies would be affected.
You won't be able to dedicate yourself to work.
There are so many of our pastimes regarding which
we keep giving such warnings.
However, we never say that in essence, these are Prohibited.
Aren't you aware that generally when kids are getting their schooling,
then if we see them reading even a novel, or reading a common book,
then we draw their attention to focus on books prescribed in the syllabus,
read those books. Hence for each activity,
there is an appropriate time and context,
which are taken into consideration while doing it.
Then again, if we stop people from it, will they stop?
i.e. if you keep persuading them to the right attitude and nature
then they will be trained in the right manner. If you tell them that
you will have to take care of the following drawbacks
then they would keep those points in memory.
They will thus control themselves. So I am against the idea that for
Sadd-e Zariya, if we adopt such strictness then society would be reformed.
Let us move further on, were all the Sahaba (Companions) of the same level?
i.e. they comprised the Baddu (Bedouins) as well.
They would come from the adjoining areas too.
Did the Prophet made any such announcement for them and said
that in my gathering, it's okay for these people not to treat
these things on the principle of Sadd-e Zariya, however,
you people should remain aloof from it
as you people do not possess that 'Taqwa', and Godliness.
i.e. Iman has not yet entered their hearts,
i.e. there is a group that has accepted Iman,
and these comments of the Quran pertain to them.
You people should be careful about it.
This wasn't the methodology adopted by the Prophet (pbuh).
And I would humbly submit that our Ulema too
should rectify themselves in this matter.
[Hassan] Right. [Ghamidi] The methodologies and attitudes
adopted by the Prophet (pbuh), are the exemplary attitudes for us.
Those only should always be kept in consideration.
Exceeding those, whatever we will do, will in one way or the other
lead to some problems. Hence we should have the right stand.
All Fine Arts relate to beauty, that all Fine Arts are completely Permissible.
Nothing in them, in essence, is Prohibited.
It is their use, or their overuse,
where at times some negative comments are to be made.
[Hassan] Right, Ghamidi Sahab, let us take the discussion along.
This aspect became clear with reference to the Narration.
I would like you to go ahead with the next Narration
and tell us as to what is discussed there?
[Ghamidi] The next Narration which I am about to read,
I have taken its text from Nasai's As Sunan ul Kubra,
its number is 5539. [Hassan] Right.
[Ghamidi] I am readings its translation. Aamir Bin Saad Bajli narrates,
'He says that in one marriage ceremony, I sat near Karza Bin Kaab, Abu Masud Ansari
and Sabit Bin Zaid, when I saw some girls were playing the Daf and singing.
I said, "Subhanallah, you all are the Companions of the Prophet (pbuh),
rather the participants of the Battle of Badr,
and all this is happening right under your nose".
[Hassan] Okay. [Ghamidi] You see,
the religious mentality of today's age,
like in the case of Sadd-e Zariya, it becomes excessively strict,
or indulgence in these things are considered against the religion.
Such people existed even in those times.
Aamir Bin Saad Bajli narrates, 'he says that in one marriage ceremony
I sat near Karza Bin Kaab, Abu Masud Ansari and Sabit Bin Zaid,
when I saw, and who are these people he himself has told ahead,
that some girls were playing the Daf and singing,
"I said, Subhanallah,
you all are the Companions of the Prophet (pbuh)
rather the participants of the Battle of Badr".
"And all this is taking place right under your nose!"
Karza and Abu Masud started saying,
if you wish to, then you may listen to this with us,
and if you do not wish to you may leave.
For the reason, we have been given permission
for singing and playing of music during marriages
and crying on the dead. if the 'Nauha' (Wailing) is not done in it.
[Hassan] Subhanallah. [Ghamidi] Therefore, he told him
leave aside the rest of the time, there can be a debate on it,
however, on occasions of marriages, we have seen that
the Prophet has advised for it. In the same way, if some one has died,
has departed the world, then the expressions of human emotions
happens in the form of crying. So he warned that
the Prophet (pbuh) has stopped us from doing wailing,
however, he hasn't stopped crying. Similarly,
if these activities become rampant, or their misuse takes place,
people start going daily to the gatherings of slave-girls,
or to the night parties, then there is a scope for barring them from this.
It is the occasion of marriage, and you say such things.
"If you do not feel like listening to it, then go and do your work",
"we have the permission of the Prophet (pbuh) for it".
This was said by them.
The words 'like the companions of the Prophet, the participants of Badr',
and all this is taking place in front of them.
On this, I have written,
'Why would this question arise with regard to Singing and Music?'
i.e. what is the reason that even Syedna Siddique too said this?
The slave- girl adopted this attitude on seeing Syedna Umar
in front of the Prophet (pbuh)? Which we have read earlier.
Why this question would arise with regard to Singing and Music?
We have elaborated earlier that just like in our age,
its use in that era too, now note here, what was it?
Its use, similar to our age its use in that era too
was mostly for the propagation of polytheistic concepts
and for the propagation of Fawahish (Vulgarity).
We have commented earlier that if we look into our own time,
this wrong use can be experienced in multiple places.
The issues relating to its indulgence, that we see every day as well.
We experience them, like the way, in the present times,
we often have to emphatically and strictly draw attention
in those times too, due to its misuse, or overuse,
such comments would come forth by the people.
Why this question would arise with regard to Singing and Music?
We have elaborated it earlier, that like in our times,
in those times too, its use was mostly for the propagation of polytheistic concepts
and for the propagation of Fawahish (Vulgarity).
The word 'Rukhsat' (Leave) in the Narrations
have been spoken with this consideration.
Since this was its general use, then is it the case that we will not use it at all?
So the word 'Rukhsat' given implies that
if the content is good, if there isn't any defect in the song,
if the occasion is such,
if such overuse isn't there that even the Salah or Sawm is hampered,
and the religious life is completely ruined then there isn't any harm in it.
In every language, we can find examples for such use of words.
The condition of 'Marriages' in this sentence is to convey
that in general, the business of our lives, i.e. he has replied to him,
i.e. the word 'Marriages' is used.
In normal circumstances, our having been busy could, in some aspect,
have been objectionable, however, on this occasion of happiness,
its possibility is also not there.
For the reason that the Prophet (pbuh) himself on this occasion
and for the same reason has permitted it.
Therefore he has stated the complete point.
That this, in essence, is not something prohibited.
Its use can definitely be for the wrong purposes.
If you have any worry, you may not sit here and may leave.
If we had been busy in Normal circumstances in this activity,
and you had felt that while shirking some religious responsibility
or exceeding our limits this activity is being done,
then you could have very well said this.
In times of marriages, the Prophet has clearly allowed it.
So what is the reason for objecting to it?
If you wish to sit you are welcome
otherwise, you are free to leave the place.
If you understand the proper context of this sentence,
then it has been spoken in this meaning. [Hassan] Right.
[Ghamidi] This leave or rather advise for such occasions by the Prophet (pbuh) ,
have been discussed earlier.
i.e. the reference which he has given, we have had read those Narrations.
[Hassan] Right. Okay. Ghamidi Sahab the Narration which you read just now,
the point which you stated in the note,
that the Sahaba are speaking this from the aspect that
in normal circumstances this could be worth condemning,
so why under normal conditions should this be condemned?
i.e. the Sahaba have a special position,
they have become a part of the mission of Prophethood.
So in which aspect have you written this point of
'Normal circumstance' which could be worth condemning?
[Ghamidi] You see, a final narration would also come up soon,
with that, you will have an idea of the wrong uses of it
that were prevalent among the Arabs.
The Prophet (pbuh) himself has commented on its wrong use
and said that this was a very shameful act.
Generally, such gatherings would be there. Before this too,
you have heard that one gathering had been arranged in Madinah
where Syedna Hamza had slashed the humps of the she-camels of Ali R.A.
We have heard all this. Obviously, this point is made with this backdrop.
Obviously, such gatherings happen everywhere.
So the point of contention is that if we are present in any such gathering
where from the look of it we get a feeling that
this isn't the right place for respectable people.
Or it is not such a place for people to frequent
whom the Prophet (pbuh) has trained, most of their time should pass
in the remembrance and love of Allah.
So who are these people, what is the context?
What city is it? What sort of gatherings are usual here?
And if there is an over indulgence in them,
then obviously there would have been a reason to make a comment,
but this is an occasion of marriage, why would you have any objection to it?
[Hassan] Please clarify another aspect Ghamidi Sahab,
the conversation that is taking place between two Sahaba,
and it is on the topic of Deen, and if we apply it in the light of the Quran,
then that activity might have been Prohibited
and might as well have been stopped,
then this difference in the understanding
and application of the religion between two Sahaba,
with reference to it too, please tell me what comes to light,
as it is generally said that if the opinion of so and so Sahabi has come,
then it is the only interpretation of Deen,
it is the most verified and justified point of view,
there isn't anything further to say, so we see that
for such an important issue, and they are differing themselves.
[Ghamidi] I am repeatedly focussing on the point that
this is not the right way to understand Deen.
When you hear the opinion of a Sahabi, or you listen to a Narration,
or if you come across some comment of the Prophet (pbuh)
on a certain situation, and deduced the complete Deen from it.
if you wish to form an opinion regarding Deen,
then all these lengthy discussions are for the purpose that
we should adopt the correct way.
First of all, we should refer to the Book of Allah
and check if this matter has been discussed in the Book of Allah?
How has it been stated there? If it relates to Prohibitions then
ascertain the principles established with regard to 'Prohibitions.
I have stated those things in great detail earlier.
Similarly, if something has been issued as a Sunnah,
then first ascertain it, as to what it actually is?
What is its backdrop? In what place does the Quran hold it?
If it is not mentioned in the Quran,
then how the Prophet (pbuh) has promulgated it among the Muslims?
And how has it become a part of their practice?
After learning all these things we may refer to the Narrations.
When we refer to the Narrations too, then look at not just a single Narration
or point, rather, by looking into the general conduct.
The difference that you are seeing here, neither is it the difference of Deen,
nor the difference in the understanding of Deen.
It is a difference of temperament. I have said earlier too,
that this trait is also found in the personality of Syedna Umar R.A.
i.e. among some people there is greater caution for such matters.
They don't even like to go near means of entertainment.
This difference of temperament should also be viewed with praise.
It should be preserved. and what does it entail?
It entails that if I have a tendency to go a little astray from the right path,
then some other elder would be there to draw attention towards it.
And in this way, that balance would remain
which is the beauty characteristic of our Deen
for the reason that this Deen is the Deen of Fitrah (Human Nature).
[Hassan] Right. Ghamidi Sahab, the last aspect which came forth
of this Narration, I wish that you briefly comment on it as well.
It is that if one point of view is held as supreme for a Sahabi,
the Sahaba should not attend such gatherings
even on the occasion of marriages, however,
the life and attitude of other Sahaba is that
if you hold it as a problem, then you better leave this place,
if we hold it as being permissible, then we should have the space,
let us carry it on. We see that generally among us,
this imbalance is also noticed that if I hold it as a vice,
then I wish to impose the same on others.
However, the Sahaba here teach us that if you hold it such
you may leave, while we do not think it so we can carry it on.
[Ghamidi] This is the right attitude.
Every person looks at things from his/her own perspective.
There may be disagreement on knowledge, understanding, application,
and as I have said, there may be a difference of temperament.
We should take care of it. In such instances,
we should not go about issuing Fatwas as per our whims.
Our worst misfortune is that, as a nation, once
we make an opinion about something then we are not ready
to listen to another opinion even in its context.
This is the reason that the judgments are decreed among us in black and white.
However, there are many situations in life that you place under grey areas.
i.e. those are the situations where one tendency holds a position
while another tendency too holds its own position.
There may be one opinion, and there can be another opinion as well.
Dozens of times it has happened that a comment is made
about a point so the people say, "Tell us clearly what is right and what is wrong."
To the extent that at times the same point is there,
however, from one angle it is considered as right for someone,
and when viewed from some other's angle then it will be considered as wrong.
For matters of life too, this opinion has to be formed.
Hence according to me, the attitude adopted by the Sahaba
also holds a lesson for us,
that we should learn to respect the opinions of others.
We should learn to put our points of view with proper arguments.
While commenting on something we should take into consideration
that we have heard something, the other person has a completely
different take of the whole issue. We should respect that.
With it, we will have an increase in scholarly temperament.
A variegation in the ways of thinking will take place.
There would be a living and dynamic society.
The biggest mistake that we have committed at our societal level is
that we haven't let the growth of an environment for healthy criticism.
i.e. criticism, the criticism where there isn't mockery or taunting.
Where there isn't any propaganda, where there is no need to unclothe each other.
Where there is the expression of one's opinions with politeness and decency.
And put forth its arguments to the people.
[Hassan] This Narration is also clear. It was an important Narration.
Many aspects of it came up. I wish you to continue further with this chain.
Now tell us the next Narration and what is being stated there?
[Ghamidi] Following this is the Narration
which we have taken from Musnad-e Is'haq Bin Ragawaih.
Its number is 624. I am reading the translation.
Sayyeda Ayesha R.A. states that
the Prophet (pbuh) heard Abu Musa Ash'ari reciting the Quran.
The Quran is the Book of Allah, the Prophet (pbuh) too used to read it.
The other Sahaba used to read it. We too read it.
The Prophet (pbuh) heard Abu Musa Ash'ari reciting the Quran.
He had a sweet melodious voice. And was reciting the Quran sitting in the Masjid.
[Hassan] Okay. [Ghamidi] When the Prophet (pbuh)
heard his recitation, he said, "There isn't a doubt that this person
has been bestowed with a harmony from among
the harmonies of the family of Dawood'.
[Hassan] Okay. [Ghamidi] This was the comment made
on his voice. With this, it is also clear that
there isn't any difference between voice and harmony.
Melodies come from the same place as voice
That the people had made a difference
among us is not valid. It is merely playing with words.
The reality is when the voice emanates from our vocal chords,
or from our tongues or our lips, when the voice emanates,
and we beautify it assumes the form of Singing.
And we enhance the beauty of this voice through melody.
Hence this was the comment on the recital of the Quran
of Syedna Abu Musa Ash'ari.
i.e. as if he has been given a musical harmony from David.
He does not recite the Quran with a voice or a sweet voice,
it seems as if one of the chords bestowed to the family of Dawood,
and it is spreading forth one of its melodies.
There is a beautiful commentary and a lot of eloquence in it.
I have written on it, "This is the assertion of the Glory of God,
in the supplication and prayers to Him,
hints towards the heart soothing songs of Syedna Dawood A.S.
It is known that the Zuboor (Psalms of David) are mostly hymns, songs
i.e. there are themes for the Glorification of Allah, Dua,
and it has been revealed in the form of Songs.
For the Glorification of God, in his supplications and prayers to Him,
those heart-rendering songs of Syedna Dawood A.S. are being hinted at
which he used to sing in the most beautiful voice
along with musical instruments. i.e. it is known about Dawood A.S.
and the Quran has stated it, and nowhere has it been negated,
that the Jews have included this music among themselves,
actually, he used to just read them in a sweet voice.
If there is any such thing, and it relates to a Prophet
then the experts of the Quran know that it some way
or the other points to the fact that this can't be accepted.
Nothing of this sort was done. It points to those heart-rendering songs
which he i.e. Syedna Dawood A.S. would sing in the most melodious voice
along with the musical instruments.
This has been mentioned in the Quran as well as in the Bible.
The Book with the name of 'Zuboor', was the collection of these songs.
The Prophet (pbuh) has seen his voice with appreciation,
gave reference to the voice of Syedna Dawood A.S.
and the words that he chose for it, there it was rhetorically indicated
whether it be the voice or music, the thing which is important is the topic,
and the topic here is the Book of Allah, so the Prophet (pbuh) has praised it.
He applauded his elegant voice, there isn't something in it
where the Prophet (pbuh) had said that in this way
you are actually attracting people, read it in simple or plain words.
[Hassan] Right. One supplementary point which comes to mind,
you have said that it is there in the Quran
and it is mentioned in the Bible too, that Syedna Dawood had such instruments,
when he used to recite, so those instruments were also made use of,
then if there had been a tradition with the Prophets
then in the whole life of the Prophet (pbuh),
never do we see a single instance when he himself had played something.
Therefore if it wasn't matching with the dignity and grace of the Prophet,
then earlier too this should have been the case.
And if was there then why it is not seen with the Prophet (pbuh)?
[Ghamidi] There isn't any question of respect and dignity
being associated with the act of playing music.
Whenever a Prophet is made to stand in this world by Allah (swt),
when he is appointed, then He entrusts him with a responsibility,
He, according to the responsibilities, is given the Book,
Guidance too is provided to them, and his personality is also molded accordingly.
When we study the personalities of the Prophets,
for example the personality of Syedna Musa A.S.
The personality of Syedna Dawood is very different.
The personalities of all the Prophets are not from the same molds.
The high moral conduct,
which the Prophet has termed as Makarim-e Akhlaaq'.
All Prophets in their place are glowing examples of that morality.
However, the nature, disposition, temperaments
are quite different, rather the Books that have been revealed by Allah (swt)
have very different styles.
Hazrat Isa A.S. used to talk in allegories.
You see so many beautiful allegories are there in the Gospels.
Those are found in the Quran too.
However, the Quran does not abound with them.
Like the allegories, we find in the Gospel.
Hence, every Prophet has his own taste, own disposition,
there can't be an argument based upon it.
[Hassan] Right, Ghamidi Sahab, let us move ahead with this chain,
and let us know what is the next Narration?
And what is discussed there?
[Ghamidi] The Narration that follows
is from Sahih Ibn-e Habban, its number is 892.
Buraida Aslami R.A. states that he entered a Masjid with the Prophet (pbuh).
He saw that a person while making Dua is saying,
" Ya Allah, I ask you in return for my witness that
There isn't any God except You. The Only and the support for all,
Who neither has a father nor any peer.
When the Prophet heard this he said, "I swear by the Being
who holds control of my life, he has really asked
in return for that great attribute of Allah,
the attribute through which, if asked, then He bestows
and if called through it, then He hears it necessarily".
This was the comment made by the Prophet (pbuh).
Then the Prophet saw a person
sitting in the corner of the Masjid and reciting the Quran.
i.e. first he saw that a person is making a supplication.
Asking a Dua, there are some words being uttered by him.
He appreciated those words.
Then he saw a person sitting in the corner of the Masjid
and reciting the Quran. The Prophet said that there isn't a doubt
that he has been gifted with the harmony
from among the harmonies of the family of Dawood.
He was Abdullah Bin Qais. i.e. the person reciting the Quran, who was he?
He was Abdullah Bin Qais, who is called Abu Musa Ash'ari.
It seems probable that the Narration that we read previously was very brief.
Here we have the details.
Buraida says that I asked the Prophet (pbuh),
O Messenger of Allah should I convey this comment to him?
The Prophet said, "Yes go ahead". Hence as I said to Abu Musa,
then he said in elation, that now you are my friend forever.
Then he said that if I had known that
the Prophet (pbuh) is hearing my recital,
then I would have read it much better than that.
[Hassan] Subhanallah. [Ghamidi] Here you can see
both the things in the Narrations, if some person has made a Dua,
and the words used in the Dua are good,
proper references have been made, if there is some part of the Quran that
has been read in it which really has a connection with the topic,
then the Prophet (pbuh) has appreciated that.
Here the Quran is being read, its recitation is being done,
the voice is melodious, it is being read with a sweet voice,
the Prophet (pbuh) praises it, and the same words that
were mentioned earlier, we see those here too,
and when he was made aware of that praise,
he became extremely happy, and he was so filled with ecstasy
that he went on to say that had he knew
then he would have read more harmoniously.
With a sweeter tone and melody. The objective for telling this is
that for all such things the Prophet has adopted this attitude.
Now, if some person asks that
did the Prophet (pbuh) himself ever sit and read it in that way or not?
It is not needed. The Prophet (pbuh)
himself would read with a lot of excellence, however,
the voice and style,
the sweetness of the recital of Abu Musa Ash'ari,
was highlighted by the Prophet (pbuh) and even appreciated it.
[Hassan] Right Ghamidi Sahab. [Ghamidi] After this,
the Narration which I am presenting to you is from Sahih Bukhari.
Its number is 7544. [Hassan] Right.
[Ghamidi] Abu Huraira R.A. states that he heard the Prophet (pbuh) say,
that any Prophet of Allah, when he reads the Quran with a sweet and loud voice,
then Allah (swt) listens to it with an attention
He does not listen to anything else. So what does this Narration tell?
i.e. if Abu Musa Ash'ari has read the Quran with a nice voice,
so if you get to listen to it, then you should applaud it too.
When the Prophet of Allah would listen to it, then he too would appreciate it.
And here it was told that the Lord of this universe
listens to it with attention as well. That point which was said at an occasion,
when a person came and said that
I like my shoes and dress be very beautiful so it was said,
"Allahul Jameel Wa Yuhibbul Jamaal".
'Allah Himself is beautiful and He loves beauty and elegance too'.
Here it was told that melodious sweet voice,
the voice which mesmerizes, like the voice of Abu Musa Ash'ari.
Or of any other person, it wasn't just that I liked this voice,
this voice should be liked by all,
rather this voice is liked by the Lord of this Universe.
So it implies that the things of beauty created by Allah (swt),
are the favourite things of Allah.
The beauty, elegance rather the sense of the aesthetics of Allah
are manifested in those things of beauty.
Hence these things should never be looked down upon,
it implies that they should never be considered with scorn.
i.e. it should not be thought as to what difference does it make?
The Quran is the Book of Allah, we have to read it.
When we read it we have to actually receive guidance from it.
So what is the point in reading it with a good voice?
So it was told that these are the aspects of beauty, elegance, and adornment.
These have their own place. And it is liked by me as well as by my Lord.
[Hassan] Right. [Ghamidi] So with this aspect,
this Narration should be viewed. After this, we have taken the Narration
from Musnad-e Ahmad, its number is 13377.
Anas Bin Malik R.A. states that the Prophet (pbuh) was in one of his journeys.
And along with him was a black young man, whose name was Anjasha.
He had a good voice and would accompany his wives
and sing songs while driving the camels.
[Hassan] Okay. [Ghamidi] I am presenting
these Narrations especially to you that 'women should not hear the voice of men',
'men should not hear the voice of women', etc.
Look at what comes forth in the light of these Narrations?
With this, the reality also comes to be known that
the point stated with regard to the Prophet's wives,
that too has a context. I have had a detailed discussion on it.
Those people who have inferred from it that
even the voice of a woman is to be veiled,
they haven't really understood the whole point.
That point wasn't made there at all. There it was a specific situation,
an occasion where the Prophet's wives have been instructed that
these hypocrites who present themselves on your door.
They are up to different conspiracies, and have mischief in their minds.
Be wary of them. From that, the people deduced this!
Here you see, that the Prophet (pbuh), is listening to women, slave-girls.
He goes on further to say to Sayyeda Ayesha that
if you wish to hear then she listens too.
Black men are singing too, they are being listened to.
And here as well you see, what are the words,
"He had a sweet voice, his name was Anjasha,
a black young man, who had a melodious voice,
and used to accompany the Prophet's wives in the caravan
to sing and drive the camels. Do you know what Hudi is?
These are the songs that are sung to drive and speed up the camels.
Those are called Hudi.
This word is also similarly used in the Urdu language.
So he used to do 'Hudi-Khwaani'. i.e. he used to sing such a song
that the camels would speed up. And the journey would complete fast.
Hence, on an occasion, i.e. he would accompany the Prophet's wives,
and sing to drive the camels, hence on an occasion,
he really speeded up the camels of the Caravan.
[Hassan] Okay. [Ghamidi] i.e. he sang the Hudi,
and did it so well that the camels of the caravan went on fast.
Anas R.A. says that when he was near the Prophet and Anjasha he heard,
that the Prophet on seeing this said, Alas, I feel sorry for you Anjasha
please go slow Anjasha, let these Aabgeens (delicate vessels made of mud) move slowly
i.e. these are women folk. See what a beautiful expression is it.
Let these 'Aabgeens' travel slowly,
i.e. he meant that the women are sitting on the camels,
and if you sing in this way, and if the camels move on at this speed,
then there is a fear that they might get harmed.
[Hassan] The comment has been made on the speeding camels.
[Ghamidi] The comment has been made on it.
However, he used to sing Hudi, and would do so in a good voice.
He used to accompany the Prophet's wives on the journey.
He used to sing Hudi and did his job in such a wonderful voice,
that the camels would start moving speedily.
Here the Prophet said to him, sing in a lower voice.
That you have such an exceptional power to mesmerize with your voice,
that the camels do not pause at all, they just race forward.
A little lower in voice as the camels have delicate vessels on them.
And they might get harmed.
[Hassan] This Narration Ghamidi Sahab was quite exceptional.
It is well expounded.
The time for this session is also nearing its end.
I wish that you present the last Narration for today.
And then we would move towards the close.
This is the Narration of Syedna Umar R.A.
and we have taken it from Nasai's As Sunan ul Kubra.
Its number is 8193.
Umar R.A. states, i.e. Syedna Umar,
Umar Ibn-e Khattab R.A. Umar R.A. states that
the Prophet (pbuh) in one of his journeys,
said to Abdullah Bin Rawaha, would you speed up our rides a little.
i.e. he himself requested for singing the Hudi.
[Hassan] Okay. [Ghamidi] When the camels
are journeying and the cameleers are with them.
There are women as well men among them.
And at times the camels slow down a bit,
so the Prophet (pbuh) said to Abdullah Bin Rawaha,
"Would you speed up our rides a little", Abdullah replied,
"I have stopped with the singing of Hudi".
On this Umar R.A. said, "Listen and Obey".
You have stopped? What is this? The Prophet (pbuh) has said.
You note the nature of a person, how it manifests?
Umar said, "Listen and obey", hence he sang these couplets.
"O Allah, had Your Mercy not been there,
then we neither would have received Guidance,
nor would have made charity. Neither would we offer Salah,
so now bestow us with your peace and keep us steadfast
in case of an encounter with the enemy".
The original words that are used in it are
"Allahumma Lawla Anta Mahtadaina Wala Tassaddaqna
Wala Sallaina Fa Anzalan Sakinatan Ilaina Was Sabbitul akdaama In Laa Kaina"
These were the couplets read by him, I have read its translation to you.
When the Prophet (pbuh) heard these pure words,
he said, "Ya Allah have Mercy upon him". Umar R.A. immediately said
"Now the Mercy has become compulsory!"
[Hassan] Subhanallah. [Ghamidi] There are some
other aspects as well, i.e. how the Sahaba used to see the Prophet (pbuh)?
What was the importance of a request of the Prophet (pbuh) for Syedna Umar R.A.
And the point that if on any occasion
the Prophet has blessed someone with such a sentence,
then what was its significance for them?
However, as of now, this aspect does not relate to our topic.
Still, the real point is clear even in this.
That such couplets were sung
and the Prophet (pbuh) himself had requested for them.
[Hassan] Ghamidi Sahab, all those Narrations from the corpus of Hadees
where, with reference to Singing and Music,
with some aspect or the other, some point has been discussed
and those Narrations are acceptable to us
with respect to their Chain of Narrations,
i.e. either those are Sahih or the level of Hasan.
We are exploring the whole corpus of Hadees with you.
And the arguments that you had pointed out
in the introductory Sessions,
their applications are also becoming clear in these.
A lot of newer aspects were unraveled in Today's session.
I would wish that in the next episode
all the Narrations would be completed inshallah.
And after that a concise and complete analysis that
the biographical recorda in history have in them, about the Prophet (pbuh).
What aspects are stated with reference to Singing and Music?
We have exhausted our time, we shall again be at your service.
Thank you very much for your time till now.
[Ghamidi] Thank you very much.