Response to 23 Questions Part-66 Singing and Music Episode-9
[Hassan Ilyas] Bismillahir Rahmanir Rahim, As Salam Alaikum.
Welcome to another Session of 'From the Desk of Ghamidi'.
The series of discussions continues on the 23 Objections.
We are about to start the 66th Episode of that chain.
The topic of Singing and Music is under discussion.
And we hereby start the 9th Session on this topic.
Thank you very much Ghamidi Sahab for your time.
We begin now. We have been studying the Narrations.
Although this chain has continued for long.
There are quite a number of Narrations,
You have been reading each and every Narration and explaining its occasion,
backdrop, and their context.
The applications that have been done by the Prophet (pbuh)
during his life-time, those have been elaborated too.
I wish you to carry on with that chain, with an introductory note,
and which may educate people as well, that such a huge corpus,
about 26 Narrations, and choosing from hundreds of Narrations,
you have been presenting those which are on the level of Sahih or Hasan.
In accumulating these Narrations, the events and circumstances
in the life of the Prophet (pbuh), his comments and the tradition
of the knowledge and actions of the Prophet (pbuh)
to even compile them and convey those to us,
( although today we easily read them)
however, it comprises centuries of efforts and a constant struggle.
It is also a favour of our elders
that all these applications made by the Prophet (pbuh) were made to reach us.
Which made it possible for us to apply the principled guidance of Deen
and tell us as to how the Prophet himself had understood it?
Hence at the start, you may also explain to us
what a great blessing this in itself is with regard to the Deen
that we maintain equilibrium and stand on its right understanding.
How beautifully do the Narrations teach this to us!
[Javed Ahmed Ghamidi] What doubt is there in it?!
You imagine an era where there are no contemporary historian.
In today's age, there are incidences, personalities are born.
A lot of information regarding them gets automatically recorded.
The newspapers get published, now we have the radio,
television and presently, social media, and similar means record a lot of things.
However, in that era, when nothing of this kind existed,
and there wasn't even a contemporary historian.
For about one and a half-century we do not find any trace
of a contemporary Historian among us.
These Narrations, which implies the statements of people,
where this aspect is there that obviously, these are not History,
these are raw-material for history. Another aspect of it is,
had these not been there, then we would have been deprived of a huge blessing.
Hence it is a great favour of people, that they met the Prophet (pbuh,)
heard things from him, transmitted those further,
and then whoever heard from them they again transmitted those.
Hence all this material came forth in the first century and a half.
And then those people who felt that there is some distortion
also being done by people, there are at times
by disregarding the context and backdrop, the point made is completely lost.
The people are even making use of lies in them,
and contaminating them as well. Giving their own orientation to things.
Then such great people were born who made an everlasting favor to this Ummah,
that they carried out the work of their investigation and inquiry.
Its principles were ascertained. They went deep into this historical record,
even to the point that today we are in a position
in the 21st Century that keeping their work in front of us,
{as regards their attribution to the Prophet pbuh)
we are able to tell a few things to the people that these qualify
to the level of Hasan and Sahih.
Otherwise, whatever we get written in books,
if we put all of it in front of people, then we will be amazed at their themes,
the stories and tales that abound in them, political affairs, and other prejudices.
A person is totally perplexed.
This has been a huge work done by Muhaddeseen (Scholars of Hadees)
and this work should always be appreciated to the fullest.
[Hassan] Right, Ghamidi Sahab, this point is clear too,
and the significance of this knowledge that has been highlighted by you as well.
I wish that you connect your discussion to the point where we had left it.
We are learning about the Narrations with reference to Singing and Music.
Those sayings that have reached us with attribution to the Prophet (pbuh).
What does the Corpus of Hadees further hold with regard to Singing and Music?
[Ghamidi] We have read 22 Narrations till now.
Now I am presenting to you the 23rd Narration.
Its text is originally taken from Sahih Bukhari, and its number is 3034.
Baraa Bin Aazim R.A. reports that on the day of Khandaq,
I saw the Prophet (pbuh) digging the earth,
and lifting and carrying it along, just like other people.
Baraa Bin Aazim is a renowned Sahabi.
During the time of the Battle of Khandaq
when the Prophet (pbuh) had been toiling as had been the Sahaba,
he is narrating an incident from that time.
I saw the Prophet (pbuh) digging the earth,
lifting and carrying it along, just like other people.
To the extent that the hair on the Prophet's chest was covered by that soil.
[Hassan] Okay. [Ghamidi] And there was
a lot of hair on his body. The Prophet at that moment
was reading the 'Rajas' of Abdullah Bin Rawaha.
And he was saying the words, "O Allah had your blessing
not been there, we wouldn't have had the Guidance.
Neither would have done charity nor offered Salah.
So now reveal Peace upon us, and in the event
of an encounter with the enemy, then bestow us with steadfastness.
What is the doubt in the fact that the enemies have attacked us,
if they would wish for mischief then we would resist them too.
Undoubtedly the enemies have attacked us,
when they would wish mischief then we will confront and challenge them.
Then the Prophet (pbuh) declared the words, "Abaina"
Then the Prophet (pbuh) cried out 'Abaina',
'that we too will confront and challenge them',
he kept on repeating it loudly. The original words are,
"Allahumma Laula Anta Mahtadaina Wala Tasaddaqna
Wala Sallaina Anzalan Sakinatan Alaina Wa Sabbit al-Aqdaama
Illa Kaina Innal Azaaqad Baghau Alaina Iza Aradu Fitnatan Abaina"
This is that 'Abaina' regarding which he said,
and the Prophet (pbuh) was repeating 'Abaina, Abaina'
Yarfau Biha Sautahu, i.e. he was repeating
this word again and again and his voice was getting louder.
i.e. this Rajas was read by the Prophet (pbuh) himself.
i.e. such words which we hear from the Sahaba.
or which he used to read on different occasions,
or earlier we saw that Hudi used to be sung.
So it wasn't just that the Prophet (pbuh) had advised for these kinds of things.
It wasn't just that the Sahaba sang it in front of the Prophet (pbuh),
and the Prophet (pbuh) had approved it,
rather at times, the Prophet himself recited such 'Rajas' or couplets.
And this Narration portrays to us
a very beautiful and heart-warming picture of it.
Following this is the Narration, about which you should be aware
that it is from Sahih Muslim, in essence, from Sahih Muslim.
When I say, 'in essence', it implies that its text is from Sahih Muslim,
and in some places there has been some additions as well from some other sources.
And those comply with the same standards too
or are found in other places which are related to it.
It is then that they are taken. [Hassan] i.e. the incident is the same.
[Ghamidi] It is the same incident.
The text of this Narration is, in essence, from Sahih Muslim,
and its number is 1802.
See here, it is reported by Salma Bin Aqwa, he states,
"Accompanied by the Prophet (pbuh) we set out for Khyber.
i.e. this incident is about a journey.
It is reported by Salma Bin Aqwa, he states,
"Accompanied by the Prophet (pbuh) we set out for Khyber".
It was a night journey, a person among the people said to Amir Bin Aqwa,
"Amir, won't you recite some couplets of yours?"
Obviously, this taste also existed, Sahaba used to request for these things.
At times we need a pastime for journeys.
Or to rid its ennui or boredom, or wish to keep alive some interest in it.
so we sing too, poetry is also recited.
Obviously, these are the different aspects of human life.
And with this variety in life, comes its beauty.
So he said this.
A person among the people said to Amir Bin Aqwa
"Amir, won't you recite some couplets of yours?"
Amir R.A. used to write poetry. i.e. in the times of the Prophet (pbuh)
or among the Sahaba (Companions) of the Prophet (pbuh),
among those, everybody knows about Hassan Bin Sabit.
People are also aware of the name of Abdullah bin Rawaha.
There are some more poets whose names are mentioned in the Narrations.
He was one among those. Amir R.A. used to write poetry.
Therefore, he alighted from his ride,
i.e. on the request from the people, alighted the ride,
and started to sing 'Hudi' for the people.
There, generally, the methodology used to be this.
i.e. on alighting, a rein of a she-camel would be held, and
the person would keep walking like the way a cameleer walks, and sing Hudi,
or the couplets would be sung.
So this was the common way among the Arabs.
The Prophet (pbuh) was present and Amir was reciting
'Rajziya' couplets in front of his Sahaba,
and speeding up the rides. On that occasion, he was saying,
"O Allah had you not Blessed us, we would have been deprived of Guidance.
Neither we would have performed Salah nor would have given Zakah.
The people who have attacked us if they create mischief,
then we too would resist them.
However, we would always be in need of your Guidance.
We sacrifice our lives for you. Hence, excuse us for the sins that
have been committed by us, keep us steadfast in times
of encountering the enemies and reveal peace upon us.
We are the ones who respond to call.
People have called us, for the reason that they have trusted upon us".
The original words are,
"Allah Humma Laula Anta an Mahtadaina Wala Tasaddaqna Wala Sallaina
Innal Lazeena Qad Baghau Alaina Iza Araadu Fitnatan abaina
Wa Nahnu An Fazlika Mastaghnaina Faghfir Fidaa al-laka Mak Tafaina
Wassabitil Aqdaama inl aakaina Wa Al Kayan Sakiinatan Alaina
Inna Iza Seeha Bina Aataina Wa Bis Siahi Awwalu Walaina"
So these are the lines of the poem, which he was singing.
When the Prophet (pbuh) heard these couplets he asked,
"Who is he who is making the camel's race like this?"
i.e. these couplets used to be sung.
There would be an environment created out of it.
The people would hear them, and get entertained by them as well.
And the animals too would start racing as a result of it.
"Who is he who is making the camel's race like this?"
The Sahaba said, "It is Amir".
The Prophet (pbuh) said, "May Allah have Mercy on him".
Hearing this a person said,
"O Messenger of Allah, now the Mercy has become compulsory!"
This incident has been stated earlier in brevity.
In different Narrations obviously since different people state it,
Hence some details vary. These were the couplets,
a part of which, we saw, was read by the Prophet (pbuh) himself.
With this, we can guess, that these couplets had become quite popular.
And many people use to recite them.
I have a note on it,
"It is the appreciation of the subject stated in the couplets of Amir R.A.
" i.e. when it was stated "May Allah have Mercy" on him.
It is not just a Dua, rather an appreciation is also included in it.
An aspect of "How beautiful the couplets are".
"Read at an opportune time", and "delivered in style".
Hence a part of it was read by the Prophet (pbuh) himself,
and when it was read in this manner, the Prophet (pbuh) praised them as well.
Now, I am presenting to you the 25th Narration.
It is a lengthy Narration.
This too has been taken by us from Sahih Muslim,
i.e. its text is basically from Sahih Muslim and its number is 1802.
[Hassan] Right. [Ghamidi] The same Salma Bin Aqwa R.A.
reports, he says, "On the day of the Battle of Khyber,
my brother Amir fought a tough fight along with the Prophet (pbuh).
However, at one point in time it happened that
he hit himself with his own sword, with which he was martyred.
The Sahaba of the Prophet (pbuh) began making frivolous comments on this incident
They had a doubt about his martyrdom.
Since he had died by his own weapon.
i.e. what aspect was it? He took part in the battle.
He was by the side of the Prophet (pbuh). He was appreciated for his courage.
However, he was hit with his own sword and he departed from the world.
So people started to make unnecessary comments on this.
They doubted on his martyrdom,
as he had died because of his own weapon,
and they were casting doubts about his other affairs too.
i.e. the debate began whether it was martyrdom or a suicide?
What is the situation?
Salma states that after the Prophet (pbuh) returned from Khyber,
So on the way, I asked him "O the Messenger of Allah,
if you permit me then I will recite some 'Rajziya' couplets to you.
When the Prophet (pbuh) allowed him then Umar Bin Khattab R.A. said,
"Salma whatever you say, you must do so after due reflection.'
i.e. it was a warning from him, that you are seeking permission
from the Prophet (pbuh). These couplets will be recited
in the holy presence of the Prophet (pbuh), then be careful,
there shouldn't be any content, which offends the nature of the Prophet.
When the Prophet (pbuh) allowed him then Umar R.A. said,
"Salma what ever you say should be after due consideration".
Hence I recited these couplets, "By Allah, had His Blessings
not been there, we would neither have had His Guidance
nor ​offered Salah or given Zakah".
The same couplets. When the Prophet listened to this
he said, "True". He read further, "Reveal Peace upon us
and in case of an encounter with the enemy,
keep us steadfast, the Mushrikeen (Polytheists) have attacked us.
They demanded 'disbelief' from us, like they had done.
However, we declined their demand, there is no doubt that
the people who have attacked us when they would create mischief,
we would confront them too". These couplets have been read earlier
and I am reading just their translation.
Salma told us that when he was done with the reading of this 'Rajas',
then the Prophet asked him "Whose couplets are these?"
I said, "These couplets were sung by my brother Amir R.A."
The Prophet (pbuh) stated, "May Allah have Mercy on him".
Salma says that I said, "O Messenger of Allah,
some people had been hesitant even to offer his funeral Salah!"
They opined that this is a person killed by his own weapon.
When the Prophet (pbuh) listened to this point from me,
he said, "People are absolutely wrong, rather he was a true 'Mujahid',
and has attained martyrdom fighting in the path of Allah.
Hence there is double reward for him,
and while saying this the Prophet (pbuh) also gestured with his two fingers.
Hence here too the same topic is there.
i.e. in all three there is just the same point,
i.e. the Prophet (pbuh) requested to recite some 'Rajzia' couplets,
on an occasion he read a part of it himself,
on some occasions, the request was made,
so the Prophet not only listened to them, rather, after its recital,
he even delivered words of appreciation too.
[Hassan] Right. [Ghamidi] I presented these
Narrations to you. Now I will, in this chain,
present to you the last Narration.
This is the most important Narration of this chain.
[Hassan] Okay, from which aspect? [Ghamidi] The points
that have come under discussion in these narrations,
we learned various realities in their different aspects.
We learned that the Prophet (pbuh) was himself listening to these.
Was making others listen to it. At times he himself provided an instrument
by providing a 'salver' (or platter).
At times it is only Singing which has been mentioned.
Similarly, we looked into their intricacies.
We tried to understand them, if some comments are made
in them, and their context. However, in all these,
what had been the point which is under discussion?
It is the same premise which I had said at the beginning,
that all the Fine Arts, i.e. Singing and Music, Poetry, Painting,
all of the Fine Arts, in essence, are completely Permissible.
These are adornment and beautifications created by Allah.
Nothing among them should be declared unconditionally forbidden.
It is their use or in some cases ocassions of their overuse,
which at times are made the targets of criticism.
The fundamental argument is not just captured by this Narration,
rather it states them explicity in words. Hence, I had kept it for the last
that I will read it to you.
We have taken this Narration from Sahih Ibn-e Habban
and its number is 6272.
The Narration is, Syedna Ali R.A. reports,
"I have heard the Prophet (pbuh) saying,
"I had never intended to commit any of the vices
in which the people of the pagan age indulged in".
[Hassan] Okay. [Ghamidi] The word
that should be pondered upon is, "Indulgence in vices".
Obviously, what had been those vices will be made clear further ahead.
i.e. from it the Prophet (pbuh) himself is stating,
that so and so is a vice. The word itself is telling that
the Prophet (pbuh) is about to mention the name of some vice.
Hence the original Arabic words of this are,
"Ma Hamamtu Bi Qabihim Mimma Yahummu Bi Ahlul Jahiliya"
"I have never intended to commit any of the vices that
the people of the pagan age indulged in". I have drawn attention for the reason
that the point that will be stated ahead,
and when he will enumerate the vices that they indulged in
then obviously there are a lot of vices that could be there.
Many people were adulterous, stole too, were dacoits and burglars as well.
Would bully the travelers too.
What are the vices that are under discussion here?
And when the Prophet (pbuh) is pronouncing them as vices,
then it becomes absolutely clear that those really are vices.
"Vices indulged by the people of the pagan age".
"I have never ever intended for any of those vices"
i.e. the Prophet (pbuh) said this about himself.
That all the vices that you hear of, whether it is Shirk, or Adultery,
or it is drinking alcohol, I never ever intended any such thing.
i.e. the Prophet (pbuh) had spent this pure life even before Prophethood.
He is narrating incidents about that.
"I had never intended any of the vices that
the people of the pagan age indulged in".
Except on two occasions.
i.e. the exception has been stated by the Prophet that
on two occasions, there had been an inclination.
And on both the occasions Allah (swt) safeguarded me.
[Hassan] Subhanallah! [Ghamidi] Now you make a note
of this sentence. i.e. the Prophet (pbuh) is stating,
"Never have I intended for any vice", and which vices are these?
Those vices in which the people indulged in the pagan ages.
After that, the exception has been stated that on two occasions,
the intention did develop. And along with was elaborated
that just the intention developed, Allah (swt) protected me from it!
How did Allah (swt) safeguard him?
Obviously, if the intention grew for a vice,
then the vice got defined.
Right in the language of the last Messenger of Allah himself,
it was known that a particular act is a vice,
and when it was stated that Allah (swt) safeguarded me,
then it implied that the means through which the protection was done,
not only will we see that that particular thing was Permissible,
not only that the act will be placed at the point of appreciation,
and will be brought under discussion here.
This complete point would be clear that this is the act
by which Allah (swt) protected it. And in this manner,
as I have stated earlier that from the response of the Prophet (pbuh)
it would become clear, as to how to see such matters
and from which angle it should be looked upon?
[Hassan] A very important point.
[Ghamidi] It was said, that the story of the first instant is this.
i.e. twice had there been a temptation. Hence the story of the first one is,
"I was with a Quraishi young man"
We were grazing goats of our family in the elevated valleys of Makkah.
This is the period of youth.
Hence the story of the first one is,
"I was along with a Quraishi young man"
We were grazing goats of our family in the elevated valleys of Makkah.
I told my colleague to take care of my goats.
So that I spend the night today in Makkah, the way our young men do.
[Hassan] Okay. The way our young men do.
So what is meant by it?
Those who are aware of the Arabic poetry or literature,
are aware of the history of the Arabs,
especially the history of the pagan Arabs,
they are aware that with it, is meant those night parties of pagan Arabia
which were quite common in that era.
i.e. when the people used to get leisure at night,
so a night party used to be organized.
This happens even nowadays. The moment the friends get together,
there are certain specific places for such parties.
We are aware that they have their different names
in different cultures and societies.
We have an extreme form of them like the nightclubs.
Or people go and sit in the pubs. Or they go into some other gatherings.
Hence among the Arabs too, there used to be night parties,
and what would the people do sitting there?
That was quite prevalent in that age
and where the people would sit and listen to singing
and music being played, or enjoy storytelling.
i.e. they used to be young, and you are aware
what type of songs would these young men listen to?
What would be the type of their conversation?
Among them, at times, the slave-girls would also dance.
In the same way, such talks would also occur,
which possibly won't be liked by any gentleman.
Even in the villages, such parties are organized.
so this had existed even among the Arabs.
This was interpreted as a vice by the Prophet (pbuh).
[Hassan] Okay. [Ghamidi] i.e. sitting like this,
narrating mythological tales, to sit and recount baseless stories.
To be in such company and sing and play music,
and the absurd talks and vulgarity practiced in it,
just imagine all those things.
So this was the vice declared by the Prophet (pbuh)
which was intentioned by him. With this is implied those night parties
of the pagan Arabs which were quite prevalent in those times,
and in which people would sit to hear songs and music
as well as stories and tales. In the pagan poetry
pictures of such parties could be seen at multiple places.
The Prophet (pbuh) says that during the time of his youth,
he intended to attend such a party. Since the Prophet (pbuh) has stated,
the vices which the people used to indulge in during the pagan times,
so this too was a vice among those vices.
Hence it became clear that since this party would constitute
of music and song or if there used to be the storytelling
or non-sensical talks, so all these constituted the vices
as interpreted by the Prophet (pbuh).
[Hassan] Absolutely right. [Ghamidi] I said to my colleague,
take care of my goats, so that I too spend tonight in Makkah
in the same way, as our youth spend. This too was made clear,
that these parties mostly were attended by the youth.
They would come to these gatherings
and would indulge in absurdities and nonsensical talks.
He said, "it's okay", i.e. he is a companion,
so handing him over his goats, the Prophet was going.
He said, "Okay", Hence I set out with this intention.
i.e. this was the vice for which the Prophet said that he intended for.
I wished to attend that. I too become an attendee of that party.
Hence, I set out with this intention, then when I reached the point
from where the houses of Makkah began.
i.e. this party was inside the town of Makkah somewhere.
However, he had been grazing goats in the elevated region outside of Makkah.
When he moved out from there then first,
the peripheral part of the town will appear.
So he says that when he reached the point from where
the dwellings of Makkah started, i.e. the place from which the town
or the city of Makkah would start. Hence I heard the sound of songs,
Daf, and other instruments of music.
Now you see what are the words here?
The words are that the moment I reached near the dwellings of Makkah,
"Same'etu Ghina'an Wa Sauta Dafufin Wa Mazameer".
Now there isn't any doubt left, what was heard by him?
I heard singing, i.e. the sound of singing was heard by me,
"Wa Sauta Dafuf", and heard the playing of Daf.
"Wa Mazameer", and heard the sounds of other musical instruments.
[Hassan] Okay. [Ghamidi] In every way,
it was known as to what is the occasion?
And what is being heard. Do keep in mind that
the party in which the Prophet (pbuh) had intended to go
that is further down the way. So he says,
"When I reached the place where the houses of Makkah began,
then I heard the sounds of singing, Daf and of other musical instruments.
i.e. you were repeatedly asking about Daf being incuded,
so now you may note the mention of other musical instruments.
i.e. all the things that are under discussion are included here in this.
What are those things? Listen once more,
singing, Daf, and other musical instruments' sounds were heard,
"I asked the people what is going on?"
Obviously, he knew about that place,
where the youth would gather and night parties would be organized?
However, these were unusual sounds that were heard,
therefore he asked what is going on? They informed, i.e. the people
informed him about a person among the Quraish,
who had married a Quraish woman,
i.e. so and so has married such and such woman.
"When I heard this I sat down to watch".
i.e. now you see what has happened? i.e. the Prophet has been told that
the sounds that you are hearing are the songs
being sung at a marriage party, Daf is being played,
and other musical instruments are being played too.
This was heard by the Prophet (pbuh). On hearing, he asked the people.
He became aware that it wasn't that night party which he had intended for.
Actually, it is a house of a Quraish, a marriage has taken place,
and on that occasion, a flute-like instrument is being played,
or there are other musical instruments or songs are being sung.
This was heard by him. "When I heard this, I sat down to watch".
[Hassan] Okay. [Ghamidi] i.e. the Prophet (pbuh)
instead of heading towards that night party, sat down there itself.
And sat there to watch it.
Hence I was so engrossed with the sounds of singing
and music to the extent that I took a nap and slept there.
[Hassan] Okay. [Ghamidi] i.e. I was watching it,
and kept on listening to it till the time I felt sleepy and finally slept.
Only to be woken up by the bright sunshine of the following day.
Now you listen to the original words used, which are,
"Fa Jalastu Anzur Fa Lahautu Bi Zaalikal Ghina Wa Bi Zaalika
Saut Hatta Ghalabat Ni Aini Wa Nimtu Wa Ma Aikazani Illa Massush Shams"
Listen again to it, "Therefore I got so engrossed
with the Sound of singing and music". It has been stated above that
there had been singing, Daf was also being played,
and there were other musical instruments being played as well.
He sat down to listen to them. That nightly party which
the Prophet (pbuh) had termed as a vice,
he did not go there. However, what was happening here?
Singing and music were being played.
There were music and the playing of musical instruments.
The Daf was being played too. This was happening.
Hence I got so engrossed with the melodies of singing
and music that I felt sleepy and slept there itself,
only to be woken up by the bright sunshine of the following morning".
"On waking up, I returned to my colleague." i.e. he didn't go there,
firstly, he kept listening, then got so engrossed with it and felt sleepy.
The Prophet (pbuh) says that I slept there.
When he woke up it was bright sunshine.
"When I woke up I returned to my colleague.
who asked about my business during last night?"
"Hence, I narrated this tale to him".
The same thing happened the following night.
What had the Prophet (pbuh) said in the beginning?
"I had intended twice". [Hassan] Yes.
[Ghamidi] Now the fact is,
the vice that the Prophet (pbuh) had intended,
he (pbuh) did not reach there at all. On the way, heard the sounds of singing,
Daf, and other musical instruments.
When he enquired, he learned that some marriage is being solemnized.
There he got so very engrossed that firstly he kept on listening
and later on slept there. When he woke up in the morning
he returned. Obviously, that desire still exists about going
to the night party, as he never reached there.
I narrated this tale to him, and the same happened the following night.
I got out from there and like I had heard the sounds the last night,
the same voices were heard, and regarding them,
the same point was told to me which I was told the last night.
Hence I got busy listening to them.
[Hassan] Okay, i.e. the same marriage party.
[Ghamidi] The same marriage party. It is possible that
the same house was having the same affair on the following day.
[Hassan] Yes. [Ghamidi] Therefore I got engrossed
in listening to them, to the extent sleep overcame me.
And then only the heat of the sun woke me up.
On waking up when I returned to my colleague
he enquired again about the night's experience?
I said, "Nothing". The Prophet (pbuh) said,
"By Allah, post this, I have never ever intended any such vice
which the people indulged in during the pagan eras,
till the extent Allah (swt) bestowed His Prophethood upon me".
Now you see what do we learn from this complete Narration?
That which the Prophet declared as a vice was the nightly Party of the youth.
Singing and music happened there too.
The stories and and telling of tales were the pastimes there too.
What was it termed by him (pbuh)? Vices.
And this gathering where the Prophet pbuh had been sitting, what was it termed?
He is saying that through it,
Allah (swt) saved me from committing that vice.
[Hassan] i.e. if this had been Prohibited how could Allah (swt) use
a Prohibited thing to safeguard from another Prohibition?
Hence this is a help from Allah.
[Ghamidi] You see, this is Allah's help.
The words with which this has been stated by the Prophet (pbuh) are,
"Kiltaahuma Asamanillahu Minhuma",
i.e. where I had wished to go was the place of vice.
How did Allah safeguard me?
The moment I had reached the periphery of the town,
the time I saw that the dwelling places of Makkah are visible,
the party in Makkah where I had intended to reach was farther ahead.
I heard the sound of music, of Daf, of singing there,
and got attracted to them, and when I asked people,
I was told it was a marriage party, I kept listening to it.
I kept watching it. The same thing took place on both nights.
[Hassan] Amaziing. [Ghamidi] You note that
each and every point is made clear in the Narration.
That music, Instruments of Music, Daf, Singing and playing of music,
in essence, are not at all Prohibited. Rather, through them,
if they are rightly done, then at times,
Allah (swt) makes them a means to safeguard people
from frequenting to wrong places.
[Hassan] Okay. [Ghamidi] I have written on it,
"It implies that the party intended to be attended, those two parties,
the night parties, where the youths used to visit,
where there would be vulgarity as well.
It implies that the parties for which the attendance was intended,
I did not even reach those, and in a marriage party, in a marriage party,
obviously, there wasn't any question of vulgarity there.
"And listening to the songs and music of a marriage party
I have returned in the same way as I had the last night".
This is the interpretation for the words
which the Prophet (pbuh) said to his colleague.
When the Prophet spent the first night and returned in the morning,
he asked, "What did you there?" Hence he narrated here the same tale
which he had narrated about the first night.
It meant that the Parties that I had intended to go for, I did not reach them.
And after listening to the singing
and the musical orchestra of a marriage ceremony,
I have returned back in the same way as I had the last night.
This Narration makes clear absolutely that singing and music,
and the instruments of music, not only that, in essence,
they are not forbidden, rather, may even become a means
to keep away from temptations towards Prohibited activities by Allah (swt).
[Hassan] Subhanallah. [Ghamidi] i.e. there are many things
in ths world which actually are activities of sin,
there are many things in this world which actually are things of sin,
there are many actions that in reality are actions of sin.
It is quite natural for a human being,
the type of his/her personality composed and constituted by Allah (swt)
leads him/her towards temptations for them.
Their intention also develops in them.
This develops in the greatest of people, however, Allah (swt) safeguards them.
When Allah (swt) safeguards, it also happens that
the Prophet (pbuh) goes and sleeps midway.
And it also happens that he gets engrossed in some
permitted aspect of that activity.
[Hassan] Okay. [Ghamidi] There was some pure form
of that activity and getting engrossed in it became the reason.
And as a result, the act of safeguarding took place.
Hence the Prophet (pbuh) himself stated that thus Allah (swt) protected me.
Hence, you see, the words of
"Kiltahuma Asamanillahu Minhuma"
The Prophet (pbuh) was engrossed in this activity,
i.e. what was this in which he got engrossed?
There was singing and music, the instruments of music as well,
however, there wasn't any absurdity, any vulgar activity.
There wasn't any propagation of obscenity.
There weren't any interactions that was usual among the youth.
Rather, during an occasion of a marriage ceremony,
there were songs of mirth and music of that same kind.
Hence you see that from the words of
"Kiltahuma Asamanillahu Minhuma"
the Prophet (pbuh) remaining engrossed in such an activity,
and saving his participation in the nonsensical activity
of the pagan era has been termed as
the safeguarding done by Allah (swt).
It is clear from the Narration that this point was stated by him
after his appointment as the Prophet (pbuh) as he says
at the end of the Narration
"To the extent that Allah (swt) bestowed His Prophethood upon me".
It is clear from the Narration that this point was stated
after his appointment as a Prophet
and in this way,
he approved this even after attaining his status as a Prophet.
[Hassan] Okay. [Ghamidi] i.e. one may not think
that this is some earlier impression of his.
This is being stated by the Prophet after achieving Prophethood.
And every point has been discussed in it.
It has been told what are the parties of singing and music, conversations,
which should be termed as vice. It has been told
what are the parties of singing
and playing of music,
and such activities which are Permissible in every way
and in them even I took part or listened to,
then there was no harm in it,
rather Allah (swt) actually got me engaged in them
so that I am protected from those other vices.
Hence the whole picture comes right in front of us,
after which I don't think there remains a further scope for a discussion.
That this Music, and this Singing,
on which we are discussing, none of these,
in essence, are Prohibited.
These are actually that environment, the conditions
in which such a party, if organized.
In the same way, there are those themes or topics
which at times to propagate them to others,
we make use of this effective medium.
Those are the ones that should be criticized.
The attention should also be drawn towards them.
If the people are to be barred from them then that too should be done.
Otherwise, in essence, none of these activities are Prohibited.
[Hassan] Ghamidi Saab, this Narration which you have read in the end,
seems quite decisive and with beauty and excellence,
it presents clearly like 2 and 2 make 4 the complete preface
which you had presented at the beginning.
A question was coming to mind as to why did you present it in the last?
If you had presented this Narration in the beginning
then the complete debate that is done that okay
if it isn't proved from the Quran, it is proved by Hadees,
then this Narration singly should have been sufficient for it?
[Ghamidi] In this gathering,
where you are presenting the objections to me,
I take care of the point that the complete argument should be analyzed.
Hence to review the complete arguments,
it was necessary that whatever is there in the Quran
or whatever is there in the Narrations,
that should come in front of the people at a glance.
They should see for themselves what are the points
that are made the basis of arguments, then they should be told in the end that
the inferences which have been done, the opinion that has been formed
and those are based on clear injunctions
i.e. what are the five principles for Prohibitions mentioned in the Quran?
When the Prophet of Allah states the Prohibitions
then what is the style and methodology for it?
If something is to be declared as 'Prohibited' then
what are the clear pieces of evidence that are to be presented?
All this training is necessary for the reason that till the time
we are not ready to look into all the material which
constitutes the Deen in this way,
we will be facing a similar situation, which we come across,
and at times such things enter Deen,
the existence of which corrpupts the whole concept of the Deen.
[Hassan] The last question for today's session.
Let us try and close in the whole discussion.
Each and every Narration came under discussion spanning several sessions.
We explored the whole corpus of Hadees.
Tell me in the end, that which you explained
that in all there are about 26 incidents, those have occurred in hundreds of books,
And I would like to mention
here that this complete work has been published.
It is available on the website of Ghamidi Sahab,
this work has been carried out under the Hadees Project,
and the app is available there as well. People may study there too.
We would also provide its link in the description.
Do tell us, it is said that there still are some more Hadees
some 'Zayeef' Narrations,
some Narrations which have some discussion on music too.
Were you aware of those and you did not present them purposely?
[Ghamidi] Such are there on every subject.
You pick any subject, the subject of Salah, Sawm,
you will find many such things. However, I have stated earlier,
that in their attribution to the Prophet, when such points were stated
then there had often been many exaggerations.
Many points were stated out of their context and situations.
There had been many alterations. Many of the things were such
in which there was the blending of their beliefs, views, and concepts.
Hence the Muhaddeseen made use of the art
which we call the specialized study of Hadees. And then they chalked out
its principles and fundamentals. and under which the regulations were formed
under which the Narrations are selected.
Hence from the complete corpus of Narrations,
those Narrations have been chosen and presented
which comply with the standards of Hasan And Sahih.
Which can be attributed to the Prophet (pbuh).
Other than these, the Zayeef and Mauzu Narrations,
nobody should even bring them to their lips, for the reason that
is it a simple thing that such things are made attributable to the Prophet (pbuh)?
The Narrations which I have presented them to you,
regarding them, all the scholars of the Muslims
have unanimously decided, barring one or two exceptions
that the knowledge sourced from them is 'Zann-e Ghalib' (Most Likely).
i.e. with complete certainty, we may not even say about these
that any point or deed or any approval of the Prophet (pbuh),
has reached us with complete finality.
Regarding them, the knowledge of Muslims
has concluded to the point that 'Most Likely' knowledge
is available from these.
A 'most probable idea' is apprehended by these sources.
That possibly this is the saying of the Prophet (pbuh).
Over and above this,
even these should not be placed .beyond this status.
Leave aside that 'Mauzu'' and 'Zayeef' Narrations should be presented,
and those are mentioned attributed to the Prophet (pbuh)?
This is not appropriate under any circumstance.
Previously too and even now this point is stated that
whenever we are reading these Narrations,
obviously the Narration is read,
and the reference is given for the original text taken.
It was nice that you made the people aware
of the availability of this complete work with us.
Here the notes that have been written
on the translation of the Narration, in the same way,
very distinct explanations have been written on the text too.
There it has been told about the whereabouts of the Narration,
in which books are these found, in which all forms it is mentioned
and where there are some controversies related to their text.
All those points have been mentioned there.
If people are seekers of the true knowledge,
then they may refer all these there.
[Hassan] Ghamidi Sahab, I will say "Jazakumullah Khair"
(May Allah reward you) on this occasion.
There have been 9 episodes so far
on the topic of Singing and Music, then your points of view on them.
The arguments presented by the Quran,
those places in the Quran which are presented
for the Prohibition of Music, each of these came under discussion.
And then we explored in a scholarly way the whole corpus of Hadees along with you.
And tried to learn honestly what do the Narrations say
of the knowledge and action of the Prophet (pbuh) himself?
What has been the example of the Sahab (Companions)?
We have completed this session. Our time is completed.
However, inshaAllah, some related questions and the doubts of the people,
while summarizing the points of this complete discussion
will also be presented to you.
The time is up. Thank you very much for your time.
[Ghamidi] Thank you very much.