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Response to 23 Questions - Part 66 - Singing and Music ( Ghina aur Moseeqi ) - Javed Ahmed Ghamidi

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    Response to 23 Questions Part-66
    Singing and Music Episode-9
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    [Hassan Ilyas] Bismillahir Rahmanir
    Rahim, As Salam Alaikum.
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    Welcome to another Session of
    'From the Desk of Ghamidi'.
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    The series of discussions
    continues on the 23 Objections.
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    We are about to start the
    66th Episode of that chain.
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    The topic of Singing and Music
    is under discussion.
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    And we hereby start
    the 9th Session on this topic.
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    Thank you very much Ghamidi
    Sahab for your time.
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    We begin now.
    We have been studying the Narrations.
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    Although this chain has
    continued for long.
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    There are quite a
    number of Narrations,
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    You have been reading each and every
    Narration and explaining its occasion,
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    backdrop, and their context.
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    The applications that
    have been done by the Prophet (pbuh)
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    during his life-time,
    those have been elaborated too.
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    I wish you to carry on with that
    chain, with an introductory note,
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    and which may educate people
    as well, that such a huge corpus,
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    about 26 Narrations, and choosing
    from hundreds of Narrations,
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    you have been presenting those which
    are on the level of Sahih or Hasan.
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    In accumulating these Narrations,
    the events and circumstances
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    in the life of the Prophet (pbuh),
    his comments and the tradition
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    of the knowledge and actions
    of the Prophet (pbuh)
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    to even compile them
    and convey those to us,
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    ( although today we easily read them)
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    however, it comprises centuries of
    efforts and a constant struggle.
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    It is also a favour of our elders
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    that all these applications made by the
    Prophet (pbuh) were made to reach us.
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    Which made it possible for us
    to apply the principled guidance of Deen
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    and tell us as to how the
    Prophet himself had understood it?
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    Hence at the start,
    you may also explain to us
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    what a great blessing this in itself is
    with regard to the Deen
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    that we maintain equilibrium and
    stand on its right understanding.
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    How beautifully do
    the Narrations teach this to us!
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    [Javed Ahmed Ghamidi] What
    doubt is there in it?!
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    You imagine an era where there
    are no contemporary historian.
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    In today's age, there are
    incidences, personalities are born.
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    A lot of information regarding them
    gets automatically recorded.
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    The newspapers get published,
    now we have the radio,
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    television and presently, social media,
    and similar means record a lot of things.
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    However, in that era, when
    nothing of this kind existed,
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    and there wasn't even
    a contemporary historian.
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    For about one and a half-century
    we do not find any trace
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    of a contemporary
    Historian among us.
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    These Narrations, which implies
    the statements of people,
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    where this aspect is there that
    obviously, these are not History,
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    these are raw-material for history.
    Another aspect of it is,
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    had these not been there, then we would
    have been deprived of a huge blessing.
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    Hence it is a great favour of people,
    that they met the Prophet (pbuh,)
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    heard things from him,
    transmitted those further,
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    and then whoever heard from them
    they again transmitted those.
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    Hence all this material came forth in
    the first century and a half.
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    And then those people who
    felt that there is some distortion
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    also being done by people,
    there are at times
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    by disregarding the context and backdrop,
    the point made is completely lost.
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    The people are even making
    use of lies in them,
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    and contaminating them as well.
    Giving their own orientation to things.
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    Then such great people were born who
    made an everlasting favor to this Ummah,
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    that they carried out the work
    of their investigation and inquiry.
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    Its principles were ascertained. They went
    deep into this historical record,
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    even to the point that today
    we are in a position
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    in the 21st Century that keeping
    their work in front of us,
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    {as regards their attribution to the
    Prophet pbuh)
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    we are able to tell a few things to
    the people that these qualify
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    to the level of Hasan and Sahih.
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    Otherwise, whatever we get
    written in books,
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    if we put all of it in front of people,
    then we will be amazed at their themes,
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    the stories and tales that abound in them,
    political affairs, and other prejudices.
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    A person is totally perplexed.
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    This has been a huge work done
    by Muhaddeseen (Scholars of Hadees)
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    and this work should always
    be appreciated to the fullest.
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    [Hassan] Right, Ghamidi Sahab,
    this point is clear too,
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    and the significance of this knowledge
    that has been highlighted by you as well.
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    I wish that you connect your discussion
    to the point where we had left it.
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    We are learning about the Narrations
    with reference to Singing and Music.
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    Those sayings that have reached us
    with attribution to the Prophet (pbuh).
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    What does the Corpus of Hadees further
    hold with regard to Singing and Music?
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    [Ghamidi] We have read
    22 Narrations till now.
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    Now I am presenting
    to you the 23rd Narration.
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    Its text is originally taken from
    Sahih Bukhari, and its number is 3034.
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    Baraa Bin Aazim R.A. reports that
    on the day of Khandaq,
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    I saw the Prophet (pbuh)
    digging the earth,
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    and lifting and carrying
    it along, just like other people.
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    Baraa Bin Aazim is
    a renowned Sahabi.
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    During the time of the Battle
    of Khandaq
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    when the Prophet (pbuh) had been
    toiling as had been the Sahaba,
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    he is narrating an incident from
    that time.
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    I saw the Prophet (pbuh)
    digging the earth,
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    lifting and carrying it along, just like
    other people.
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    To the extent that the hair on the
    Prophet's chest was covered by that soil.
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    [Hassan] Okay.
    [Ghamidi] And there was
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    a lot of hair on his body.
    The Prophet at that moment
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    was reading the 'Rajas'
    of Abdullah Bin Rawaha.
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    And he was saying the words,
    "O Allah had your blessing
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    not been there, we wouldn't
    have had the Guidance.
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    Neither would have done
    charity nor offered Salah.
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    So now reveal Peace upon us,
    and in the event
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    of an encounter with the enemy,
    then bestow us with steadfastness.
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    What is the doubt in the fact
    that the enemies have attacked us,
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    if they would wish for mischief
    then we would resist them too.
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    Undoubtedly the enemies
    have attacked us,
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    when they would wish mischief
    then we will confront and challenge them.
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    Then the Prophet (pbuh) declared
    the words, "Abaina"
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    Then the Prophet (pbuh) cried out
    'Abaina',
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    'that we too will confront
    and challenge them',
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    he kept on repeating it loudly.
    The original words are,
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    "Allahumma Laula Anta
    Mahtadaina Wala Tasaddaqna
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    Wala Sallaina Anzalan Sakinatan
    Alaina Wa Sabbit al-Aqdaama
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    Illa Kaina Innal Azaaqad Baghau
    Alaina Iza Aradu Fitnatan Abaina"
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    This is that 'Abaina' regarding
    which he said,
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    and the Prophet (pbuh)
    was repeating 'Abaina, Abaina'
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    Yarfau Biha Sautahu,
    i.e. he was repeating
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    this word again and again
    and his voice was getting louder.
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    i.e. this Rajas was read by
    the Prophet (pbuh) himself.
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    i.e. such words which we
    hear from the Sahaba.
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    or which he used to read
    on different occasions,
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    or earlier we saw that
    Hudi used to be sung.
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    So it wasn't just that the Prophet (pbuh)
    had advised for these kinds of things.
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    It wasn't just that the Sahaba
    sang it in front of the Prophet (pbuh),
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    and the Prophet (pbuh)
    had approved it,
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    rather at times, the Prophet himself
    recited such 'Rajas' or couplets.
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    And this Narration
    portrays to us
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    a very beautiful and
    heart-warming picture of it.
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    Following this is the Narration,
    about which you should be aware
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    that it is from Sahih Muslim,
    in essence, from Sahih Muslim.
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    When I say, 'in essence', it implies
    that its text is from Sahih Muslim,
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    and in some places there has been some
    additions as well from some other sources.
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    And those comply
    with the same standards too
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    or are found in other places
    which are related to it.
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    It is then that they are taken.
    [Hassan] i.e. the incident is the same.
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    [Ghamidi] It is the same incident.
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    The text of this Narration is,
    in essence, from Sahih Muslim,
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    and its number is 1802.
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    See here, it is reported by
    Salma Bin Aqwa, he states,
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    "Accompanied by the Prophet (pbuh)
    we set out for Khyber.
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    i.e. this incident is about a journey.
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    It is reported by Salma Bin Aqwa,
    he states,
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    "Accompanied by the Prophet (pbuh)
    we set out for Khyber".
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    It was a night journey, a person among
    the people said to Amir Bin Aqwa,
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    "Amir, won't you
    recite some couplets of yours?"
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    Obviously, this taste also existed,
    Sahaba used to request for these things.
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    At times we need a
    pastime for journeys.
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    Or to rid its ennui or boredom,
    or wish to keep alive some interest in it.
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    so we sing too,
    poetry is also recited.
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    Obviously, these are the different
    aspects of human life.
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    And with this variety in
    life, comes its beauty.
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    So he said this.
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    A person among
    the people said to Amir Bin Aqwa
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    "Amir, won't you
    recite some couplets of yours?"
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    Amir R.A. used to write poetry.
    i.e. in the times of the Prophet (pbuh)
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    or among the Sahaba (Companions)
    of the Prophet (pbuh),
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    among those, everybody knows
    about Hassan Bin Sabit.
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    People are also aware of the name
    of Abdullah bin Rawaha.
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    There are some more poets whose
    names are mentioned in the Narrations.
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    He was one among those.
    Amir R.A. used to write poetry.
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    Therefore, he alighted
    from his ride,
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    i.e. on the request from the people,
    alighted the ride,
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    and started to sing
    'Hudi' for the people.
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    There, generally, the
    methodology used to be this.
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    i.e. on alighting, a rein of
    a she-camel would be held, and
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    the person would keep walking like the way
    a cameleer walks, and sing Hudi,
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    or the couplets would be sung.
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    So this was the common
    way among the Arabs.
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    The Prophet (pbuh) was present and Amir
    was reciting
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    'Rajziya' couplets in front of his Sahaba,
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    and speeding up the rides.
    On that occasion, he was saying,
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    "O Allah had you not Blessed us,
    we would have been deprived of Guidance.
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    Neither we would have performed
    Salah nor would have given Zakah.
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    The people who have attacked us
    if they create mischief,
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    then we too would resist them.
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    However, we would always
    be in need of your Guidance.
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    We sacrifice our lives for you.
    Hence, excuse us for the sins that
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    have been committed by us,
    keep us steadfast in times
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    of encountering the enemies
    and reveal peace upon us.
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    We are the ones
    who respond to call.
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    People have called us, for the
    reason that they have trusted upon us".
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    The original words are,
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    "Allah Humma Laula Anta an Mahtadaina
    Wala Tasaddaqna Wala Sallaina
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    Innal Lazeena Qad Baghau Alaina
    Iza Araadu Fitnatan abaina
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    Wa Nahnu An Fazlika Mastaghnaina
    Faghfir Fidaa al-laka Mak Tafaina
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    Wassabitil Aqdaama inl aakaina
    Wa Al Kayan Sakiinatan Alaina
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    Inna Iza Seeha Bina Aataina
    Wa Bis Siahi Awwalu Walaina"
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    So these are the lines of
    the poem, which he was singing.
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    When the Prophet (pbuh)
    heard these couplets he asked,
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    "Who is he who is making
    the camel's race like this?"
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    i.e. these couplets used to be sung.
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    There would be an environment
    created out of it.
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    The people would hear them, and
    get entertained by them as well.
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    And the animals too would
    start racing as a result of it.
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    "Who is he who is making
    the camel's race like this?"
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    The Sahaba said,
    "It is Amir".
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    The Prophet (pbuh) said,
    "May Allah have Mercy on him".
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    Hearing this a person said,
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    "O Messenger of Allah, now the
    Mercy has become compulsory!"
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    This incident has been
    stated earlier in brevity.
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    In different Narrations obviously since
    different people state it,
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    Hence some details vary.
    These were the couplets,
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    a part of which, we saw,
    was read by the Prophet (pbuh) himself.
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    With this, we can guess, that these
    couplets had become quite popular.
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    And many people
    use to recite them.
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    I have a note on it,
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    "It is the appreciation of the subject
    stated in the couplets of Amir R.A.
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    " i.e. when it was stated
    "May Allah have Mercy" on him.
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    It is not just a Dua, rather an
    appreciation is also included in it.
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    An aspect of
    "How beautiful the couplets are".
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    "Read at an opportune time",
    and "delivered in style".
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    Hence a part of it was
    read by the Prophet (pbuh) himself,
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    and when it was read in this manner,
    the Prophet (pbuh) praised them as well.
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    Now, I am presenting to you
    the 25th Narration.
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    It is a lengthy Narration.
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    This too has been taken by us
    from Sahih Muslim,
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    i.e. its text is basically from Sahih
    Muslim and its number is 1802.
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    [Hassan] Right.
    [Ghamidi] The same Salma Bin Aqwa R.A.
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    reports, he says,
    "On the day of the Battle of Khyber,
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    my brother Amir fought a tough
    fight along with the Prophet (pbuh).
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    However, at one point in time
    it happened that
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    he hit himself with his own sword,
    with which he was martyred.
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    The Sahaba of the Prophet (pbuh) began
    making frivolous comments on this incident
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    They had a doubt about
    his martyrdom.
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    Since he had died
    by his own weapon.
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    i.e. what aspect was it?
    He took part in the battle.
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    He was by the side of the Prophet (pbuh).
    He was appreciated for his courage.
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    However, he was hit with his own
    sword and he departed from the world.
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    So people started to make
    unnecessary comments on this.
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    They doubted on his martyrdom,
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    as he had died because
    of his own weapon,
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    and they were casting doubts
    about his other affairs too.
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    i.e. the debate began whether
    it was martyrdom or a suicide?
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    What is the situation?
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    Salma states that after the
    Prophet (pbuh) returned from Khyber,
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    So on the way, I asked him
    "O the Messenger of Allah,
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    if you permit me then I will recite
    some 'Rajziya' couplets to you.
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    When the Prophet (pbuh) allowed him
    then Umar Bin Khattab R.A. said,
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    "Salma whatever you say, you must do so
    after due reflection.'
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    i.e. it was a warning from him,
    that you are seeking permission
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    from the Prophet (pbuh).
    These couplets will be recited
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    in the holy presence of the
    Prophet (pbuh), then be careful,
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    there shouldn't be any content, which
    offends the nature of the Prophet.
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    When the Prophet (pbuh)
    allowed him then Umar R.A. said,
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    "Salma what ever you say
    should be after due consideration".
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    Hence I recited these couplets,
    "By Allah, had His Blessings
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    not been there, we would neither
    have had His Guidance
  • 14:06 - 14:08
    nor ​offered Salah
    or given Zakah".
  • 14:08 - 14:11
    The same couplets.
    When the Prophet listened to this
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    he said, "True". He read further,
    "Reveal Peace upon us
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    and in case of an encounter
    with the enemy,
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    keep us steadfast, the Mushrikeen
    (Polytheists) have attacked us.
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    They demanded 'disbelief' from us,
    like they had done.
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    However, we declined their
    demand, there is no doubt that
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    the people who have attacked us
    when they would create mischief,
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    we would confront them too".
    These couplets have been read earlier
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    and I am reading
    just their translation.
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    Salma told us that when he was
    done with the reading of this 'Rajas',
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    then the Prophet asked him
    "Whose couplets are these?"
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    I said, "These couplets were sung
    by my brother Amir R.A."
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    The Prophet (pbuh) stated,
    "May Allah have Mercy on him".
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    Salma says that I said,
    "O Messenger of Allah,
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    some people had been hesitant
    even to offer his funeral Salah!"
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    They opined that this is
    a person killed by his own weapon.
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    When the Prophet (pbuh)
    listened to this point from me,
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    he said, "People are absolutely wrong,
    rather he was a true 'Mujahid',
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    and has attained martyrdom
    fighting in the path of Allah.
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    Hence there is
    double reward for him,
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    and while saying this the Prophet (pbuh)
    also gestured with his two fingers.
  • 15:30 - 15:32
    Hence here too
    the same topic is there.
  • 15:32 - 15:35
    i.e. in all three there
    is just the same point,
  • 15:35 - 15:39
    i.e. the Prophet (pbuh) requested
    to recite some 'Rajzia' couplets,
  • 15:39 - 15:42
    on an occasion he read
    a part of it himself,
  • 15:42 - 15:44
    on some occasions,
    the request was made,
  • 15:44 - 15:48
    so the Prophet not only listened to them,
    rather, after its recital,
  • 15:48 - 15:50
    he even delivered words
    of appreciation too.
  • 15:50 - 15:52
    [Hassan] Right.
    [Ghamidi] I presented these
  • 15:52 - 15:54
    Narrations to you.
    Now I will, in this chain,
  • 15:54 - 15:56
    present to you
    the last Narration.
  • 15:56 - 15:58
    This is the most important
    Narration of this chain.
  • 15:58 - 16:00
    [Hassan] Okay, from which aspect?
    [Ghamidi] The points
  • 16:00 - 16:03
    that have come under discussion
    in these narrations,
  • 16:03 - 16:06
    we learned various realities
    in their different aspects.
  • 16:06 - 16:12
    We learned that the Prophet (pbuh)
    was himself listening to these.
  • 16:12 - 16:15
    Was making others listen to it. At times
    he himself provided an instrument
  • 16:15 - 16:17
    by providing a 'salver' (or platter).
  • 16:17 - 16:20
    At times it is only Singing
    which has been mentioned.
  • 16:20 - 16:23
    Similarly, we looked into
    their intricacies.
  • 16:23 - 16:25
    We tried to understand them, if some
    comments are made
  • 16:25 - 16:28
    in them, and their context.
    However, in all these,
  • 16:28 - 16:30
    what had been the point
    which is under discussion?
  • 16:30 - 16:33
    It is the same premise which
    I had said at the beginning,
  • 16:33 - 16:39
    that all the Fine Arts, i.e. Singing
    and Music, Poetry, Painting,
  • 16:39 - 16:44
    all of the Fine Arts, in essence,
    are completely Permissible.
  • 16:44 - 16:47
    These are adornment and
    beautifications created by Allah.
  • 16:47 - 16:50
    Nothing among them should be
    declared unconditionally forbidden.
  • 16:50 - 16:56
    It is their use or in some cases
    ocassions of their overuse,
  • 16:56 - 17:00
    which at times are made
    the targets of criticism.
  • 17:00 - 17:05
    The fundamental argument is not
    just captured by this Narration,
  • 17:05 - 17:09
    rather it states them explicity in words.
    Hence, I had kept it for the last
  • 17:09 - 17:11
    that I will read it to you.
  • 17:11 - 17:14
    We have taken this Narration from
    Sahih Ibn-e Habban
  • 17:14 - 17:17
    We have taken this Narration
    from Sahih Ibn-e Habban
  • 17:17 - 17:20
    and its number is 6272.
  • 17:20 - 17:24
    The Narration is, Syedna Ali R.A. reports,
  • 17:24 - 17:28
    "I have heard the
    Prophet (pbuh) saying,
  • 17:28 - 17:32
    "I had never intended to commit
    any of the vices
  • 17:32 - 17:35
    in which the people
    of the pagan age indulged in".
  • 17:35 - 17:37
    [Hassan] Okay.
    [Ghamidi] The word
  • 17:37 - 17:40
    that should be pondered
    upon is, "Indulgence in vices".
  • 17:40 - 17:45
    Obviously, what had been those
    vices will be made clear further ahead.
  • 17:45 - 17:49
    i.e. from it the Prophet (pbuh)
    himself is stating,
  • 17:49 - 17:53
    that so and so is a vice.
    The word itself is telling that
  • 17:53 - 17:57
    the Prophet (pbuh) is about
    to mention the name of some vice.
  • 17:57 - 18:00
    Hence the original Arabic words
    of this are,
  • 18:00 - 18:06
    "Ma Hamamtu Bi Qabihim Mimma
    Yahummu Bi Ahlul Jahiliya"
  • 18:06 - 18:09
    "I have never intended to commit
    any of the vices that
  • 18:09 - 18:13
    the people of the pagan age indulged in".
    I have drawn attention for the reason
  • 18:13 - 18:15
    that the point that
    will be stated ahead,
  • 18:15 - 18:19
    and when he will enumerate
    the vices that they indulged in
  • 18:19 - 18:21
    then obviously there are
    a lot of vices that could be there.
  • 18:21 - 18:26
    Many people were adulterous, stole too,
    were dacoits and burglars as well.
  • 18:26 - 18:28
    Would bully the travelers too.
  • 18:28 - 18:30
    What are the vices that
    are under discussion here?
  • 18:30 - 18:33
    And when the Prophet (pbuh)
    is pronouncing them as vices,
  • 18:33 - 18:39
    then it becomes absolutely clear
    that those really are vices.
  • 18:39 - 18:41
    "Vices indulged by the people
    of the pagan age".
  • 18:41 - 18:44
    "I have never ever intended
    for any of those vices"
  • 18:44 - 18:47
    i.e. the Prophet (pbuh)
    said this about himself.
  • 18:47 - 18:51
    That all the vices that you hear of,
    whether it is Shirk, or Adultery,
  • 18:51 - 18:55
    or it is drinking alcohol, I never
    ever intended any such thing.
  • 18:55 - 18:59
    i.e. the Prophet (pbuh) had spent
    this pure life even before Prophethood.
  • 18:59 - 19:01
    He is narrating
    incidents about that.
  • 19:01 - 19:04
    "I had never intended
    any of the vices that
  • 19:04 - 19:06
    the people of the
    pagan age indulged in".
  • 19:06 - 19:09
    Except on two occasions.
  • 19:09 - 19:12
    i.e. the exception has been stated by
    the Prophet that
  • 19:12 - 19:15
    on two occasions,
    there had been an inclination.
  • 19:15 - 19:18
    And on both the occasions
    Allah (swt) safeguarded me.
  • 19:18 - 19:21
    [Hassan] Subhanallah!
    [Ghamidi] Now you make a note
  • 19:21 - 19:23
    of this sentence.
    i.e. the Prophet (pbuh) is stating,
  • 19:23 - 19:28
    "Never have I intended for any vice",
    and which vices are these?
  • 19:28 - 19:31
    Those vices in which the
    people indulged in the pagan ages.
  • 19:31 - 19:35
    After that, the exception has been stated
    that on two occasions,
  • 19:35 - 19:38
    the intention did develop.
    And along with was elaborated
  • 19:38 - 19:43
    that just the intention developed,
    Allah (swt) protected me from it!
  • 19:43 - 19:45
    How did Allah (swt) safeguard him?
  • 19:45 - 19:48
    Obviously, if the intention
    grew for a vice,
  • 19:48 - 19:50
    then the vice got defined.
  • 19:50 - 19:54
    Right in the language of the
    last Messenger of Allah himself,
  • 19:54 - 19:57
    it was known that a
    particular act is a vice,
  • 19:57 - 20:01
    and when it was stated
    that Allah (swt) safeguarded me,
  • 20:01 - 20:04
    then it implied that the means
    through which the protection was done,
  • 20:04 - 20:07
    not only will we see that that particular
    thing was Permissible,
  • 20:07 - 20:11
    not only that the act will be placed
    at the point of appreciation,
  • 20:11 - 20:13
    and will be brought
    under discussion here.
  • 20:13 - 20:16
    This complete point would
    be clear that this is the act
  • 20:16 - 20:20
    by which Allah (swt) protected it.
    And in this manner,
  • 20:20 - 20:25
    as I have stated earlier that
    from the response of the Prophet (pbuh)
  • 20:25 - 20:27
    it would become clear, as to
    how to see such matters
  • 20:27 - 20:30
    and from which angle it
    should be looked upon?
  • 20:30 - 20:31
    [Hassan] A very
    important point.
  • 20:31 - 20:34
    [Ghamidi] It was said, that
    the story of the first instant is this.
  • 20:34 - 20:39
    i.e. twice had there been a temptation.
    Hence the story of the first one is,
  • 20:39 - 20:42
    "I was with a Quraishi young man"
  • 20:42 - 20:47
    We were grazing goats of our
    family in the elevated valleys of Makkah.
  • 20:47 - 20:50
    This is the period of youth.
  • 20:50 - 20:52
    Hence the story of the first one is,
  • 20:52 - 20:54
    "I was along with
    a Quraishi young man"
  • 20:54 - 21:00
    We were grazing goats of our
    family in the elevated valleys of Makkah.
  • 21:00 - 21:04
    I told my colleague to
    take care of my goats.
  • 21:04 - 21:12
    So that I spend the night today in
    Makkah, the way our young men do.
  • 21:12 - 21:14
    [Hassan] Okay.
    The way our young men do.
  • 21:14 - 21:16
    So what is meant by it?
  • 21:16 - 21:21
    Those who are aware of the
    Arabic poetry or literature,
  • 21:21 - 21:23
    are aware of the history
    of the Arabs,
  • 21:23 - 21:25
    especially the history
    of the pagan Arabs,
  • 21:25 - 21:31
    they are aware that with it, is meant
    those night parties of pagan Arabia
  • 21:31 - 21:35
    which were quite
    common in that era.
  • 21:35 - 21:38
    i.e. when the people used to get
    leisure at night,
  • 21:38 - 21:41
    so a night party used
    to be organized.
  • 21:41 - 21:45
    This happens even nowadays.
    The moment the friends get together,
  • 21:45 - 21:48
    there are certain specific
    places for such parties.
  • 21:48 - 21:51
    We are aware that they
    have their different names
  • 21:51 - 21:53
    in different cultures and societies.
  • 21:53 - 21:57
    We have an extreme form
    of them like the nightclubs.
  • 21:57 - 22:01
    Or people go and sit in the pubs.
    Or they go into some other gatherings.
  • 22:01 - 22:04
    Hence among the Arabs too,
    there used to be night parties,
  • 22:04 - 22:07
    and what would
    the people do sitting there?
  • 22:07 - 22:10
    That was quite prevalent
    in that age
  • 22:10 - 22:12
    and where the people would
    sit and listen to singing
  • 22:12 - 22:14
    and music being played,
    or enjoy storytelling.
  • 22:14 - 22:16
    i.e. they used to be young,
    and you are aware
  • 22:16 - 22:19
    what type of songs would
    these young men listen to?
  • 22:19 - 22:22
    What would be the
    type of their conversation?
  • 22:22 - 22:25
    Among them, at times, the
    slave-girls would also dance.
  • 22:25 - 22:28
    In the same way, such talks
    would also occur,
  • 22:28 - 22:33
    which possibly won't
    be liked by any gentleman.
  • 22:33 - 22:36
    Even in the villages,
    such parties are organized.
  • 22:36 - 22:38
    so this had existed
    even among the Arabs.
  • 22:38 - 22:42
    This was interpreted as a
    vice by the Prophet (pbuh).
  • 22:42 - 22:45
    [Hassan] Okay.
    [Ghamidi] i.e. sitting like this,
  • 22:45 - 22:50
    narrating mythological tales,
    to sit and recount baseless stories.
  • 22:50 - 22:53
    To be in such company and
    sing and play music,
  • 22:53 - 22:56
    and the absurd talks and
    vulgarity practiced in it,
  • 22:56 - 22:58
    just imagine all those things.
  • 22:58 - 23:02
    So this was the vice declared
    by the Prophet (pbuh)
  • 23:02 - 23:06
    which was intentioned by him.
    With this is implied those night parties
  • 23:06 - 23:09
    of the pagan Arabs which were quite
    prevalent in those times,
  • 23:09 - 23:12
    and in which people would
    sit to hear songs and music
  • 23:12 - 23:16
    as well as stories and tales.
    In the pagan poetry
  • 23:16 - 23:20
    pictures of such parties could
    be seen at multiple places.
  • 23:20 - 23:27
    The Prophet (pbuh) says that
    during the time of his youth,
  • 23:27 - 23:30
    he intended to attend such a party.
    Since the Prophet (pbuh) has stated,
  • 23:30 - 23:34
    the vices which the people used to
    indulge in during the pagan times,
  • 23:34 - 23:37
    so this too was a vice
    among those vices.
  • 23:37 - 23:40
    Hence it became clear that
    since this party would constitute
  • 23:40 - 23:44
    of music and song or if there
    used to be the storytelling
  • 23:44 - 23:49
    or non-sensical talks, so all
    these constituted the vices
  • 23:49 - 23:51
    as interpreted
    by the Prophet (pbuh).
  • 23:51 - 23:54
    [Hassan] Absolutely right.
    [Ghamidi] I said to my colleague,
  • 23:54 - 23:57
    take care of my goats, so
    that I too spend tonight in Makkah
  • 23:57 - 24:02
    in the same way, as our youth spend.
    This too was made clear,
  • 24:02 - 24:05
    that these parties mostly
    were attended by the youth.
  • 24:05 - 24:07
    They would come to these gatherings
  • 24:07 - 24:10
    and would indulge in absurdities
    and nonsensical talks.
  • 24:10 - 24:13
    He said, "it's okay",
    i.e. he is a companion,
  • 24:13 - 24:16
    so handing him over his goats,
    the Prophet was going.
  • 24:16 - 24:18
    He said, "Okay",
    Hence I set out with this intention.
  • 24:18 - 24:23
    i.e. this was the vice for which
    the Prophet said that he intended for.
  • 24:23 - 24:27
    I wished to attend that. I too
    become an attendee of that party.
  • 24:27 - 24:31
    Hence, I set out with this intention,
    then when I reached the point
  • 24:31 - 24:33
    from where the houses
    of Makkah began.
  • 24:33 - 24:38
    i.e. this party was inside the
    town of Makkah somewhere.
  • 24:38 - 24:42
    However, he had been grazing goats
    in the elevated region outside of Makkah.
  • 24:42 - 24:45
    When he moved out from there then
    first,
  • 24:45 - 24:47
    the peripheral part of the town
    will appear.
  • 24:47 - 24:49
    So he says that when he
    reached the point from where
  • 24:49 - 24:52
    the dwellings of Makkah started,
    i.e. the place from which the town
  • 24:52 - 24:57
    or the city of Makkah would start.
    Hence I heard the sound of songs,
  • 24:57 - 25:03
    Daf, and other instruments of music.
  • 25:03 - 25:08
    Now you see what are the words here?
  • 25:08 - 25:13
    The words are that the moment
    I reached near the dwellings of Makkah,
  • 25:13 - 25:19
    "Same'etu Ghina'an Wa Sauta
    Dafufin Wa Mazameer".
  • 25:19 - 25:22
    Now there isn't any doubt left,
    what was heard by him?
  • 25:22 - 25:26
    I heard singing, i.e. the sound
    of singing was heard by me,
  • 25:26 - 25:30
    "Wa Sauta Dafuf", and heard
    the playing of Daf.
  • 25:30 - 25:35
    "Wa Mazameer", and heard the sounds
    of other musical instruments.
  • 25:35 - 25:37
    [Hassan] Okay.
    [Ghamidi] In every way,
  • 25:37 - 25:40
    it was known as to
    what is the occasion?
  • 25:40 - 25:42
    And what is being heard.
    Do keep in mind that
  • 25:42 - 25:45
    the party in which the
    Prophet (pbuh) had intended to go
  • 25:45 - 25:48
    that is further down the way.
    So he says,
  • 25:48 - 25:51
    "When I reached the place where the houses
    of Makkah began,
  • 25:51 - 25:55
    then I heard the sounds of singing,
    Daf and of other musical instruments.
  • 25:55 - 25:58
    i.e. you were repeatedly
    asking about Daf being incuded,
  • 25:58 - 26:01
    so now you may note the mention
    of other musical instruments.
  • 26:01 - 26:05
    i.e. all the things that are under
    discussion are included here in this.
  • 26:05 - 26:07
    What are those things?
    Listen once more,
  • 26:07 - 26:12
    singing, Daf, and other musical
    instruments' sounds were heard,
  • 26:12 - 26:15
    "I asked the people
    what is going on?"
  • 26:15 - 26:18
    Obviously, he knew
    about that place,
  • 26:18 - 26:22
    where the youth would gather
    and night parties would be organized?
  • 26:22 - 26:26
    However, these were unusual
    sounds that were heard,
  • 26:26 - 26:29
    therefore he asked what is going on?
    They informed, i.e. the people
  • 26:29 - 26:33
    informed him about a
    person among the Quraish,
  • 26:33 - 26:36
    who had married a Quraish woman,
  • 26:36 - 26:40
    i.e. so and so has married
    such and such woman.
  • 26:40 - 26:43
    "When I heard this
    I sat down to watch".
  • 26:43 - 26:47
    i.e. now you see what has happened?
    i.e. the Prophet has been told that
  • 26:47 - 26:51
    the sounds that you are
    hearing are the songs
  • 26:51 - 26:55
    being sung at a marriage party,
    Daf is being played,
  • 26:55 - 26:59
    and other musical instruments
    are being played too.
  • 27:00 - 27:04
    This was heard by the Prophet (pbuh).
    On hearing, he asked the people.
  • 27:04 - 27:08
    He became aware that it wasn't that
    night party which he had intended for.
  • 27:08 - 27:12
    Actually, it is a house of a Quraish,
    a marriage has taken place,
  • 27:12 - 27:16
    and on that occasion,
    a flute-like instrument is being played,
  • 27:16 - 27:20
    or there are other musical
    instruments or songs are being sung.
  • 27:20 - 27:23
    This was heard by him.
    "When I heard this, I sat down to watch".
  • 27:23 - 27:26
    [Hassan] Okay.
    [Ghamidi] i.e. the Prophet (pbuh)
  • 27:26 - 27:29
    instead of heading towards that
    night party, sat down there itself.
  • 27:29 - 27:31
    And sat there to watch it.
  • 27:31 - 27:35
    Hence I was so engrossed
    with the sounds of singing
  • 27:35 - 27:39
    and music to the extent that
    I took a nap and slept there.
  • 27:39 - 27:41
    [Hassan] Okay.
    [Ghamidi] i.e. I was watching it,
  • 27:41 - 27:47
    and kept on listening to it till the
    time I felt sleepy and finally slept.
  • 27:47 - 27:52
    Only to be woken up by
    the bright sunshine of the following day.
  • 27:52 - 27:56
    Now you listen to the
    original words used, which are,
  • 27:56 - 28:01
    "Fa Jalastu Anzur Fa Lahautu
    Bi Zaalikal Ghina Wa Bi Zaalika
  • 28:01 - 28:09
    Saut Hatta Ghalabat Ni Aini Wa Nimtu
    Wa Ma Aikazani Illa Massush Shams"
  • 28:09 - 28:13
    Listen again to it,
    "Therefore I got so engrossed
  • 28:13 - 28:16
    with the Sound of singing and music".
    It has been stated above that
  • 28:16 - 28:19
    there had been singing, Daf was
    also being played,
  • 28:19 - 28:22
    and there were other musical
    instruments being played as well.
  • 28:22 - 28:25
    He sat down to listen to them.
    That nightly party which
  • 28:25 - 28:28
    the Prophet (pbuh) had
    termed as a vice,
  • 28:28 - 28:31
    he did not go there.
    However, what was happening here?
  • 28:31 - 28:33
    Singing and music
    were being played.
  • 28:33 - 28:37
    There were music and
    the playing of musical instruments.
  • 28:37 - 28:40
    The Daf was being played too.
    This was happening.
  • 28:40 - 28:43
    Hence I got so engrossed
    with the melodies of singing
  • 28:43 - 28:45
    and music that I felt sleepy
    and slept there itself,
  • 28:45 - 28:50
    only to be woken up by the bright
    sunshine of the following morning".
  • 28:50 - 28:55
    "On waking up, I returned to
    my colleague." i.e. he didn't go there,
  • 28:55 - 29:00
    firstly, he kept listening, then got
    so engrossed with it and felt sleepy.
  • 29:00 - 29:03
    The Prophet (pbuh) says that
    I slept there.
  • 29:03 - 29:05
    When he woke up
    it was bright sunshine.
  • 29:05 - 29:08
    "When I woke up I returned
    to my colleague.
  • 29:08 - 29:13
    who asked about
    my business during last night?"
  • 29:13 - 29:15
    "Hence, I narrated
    this tale to him".
  • 29:15 - 29:17
    The same thing happened
    the following night.
  • 29:17 - 29:19
    What had the Prophet
    (pbuh) said in the beginning?
  • 29:19 - 29:21
    "I had intended twice".
    [Hassan] Yes.
  • 29:21 - 29:23
    [Ghamidi] Now the fact is,
  • 29:23 - 29:25
    the vice that the
    Prophet (pbuh) had intended,
  • 29:25 - 29:30
    he (pbuh) did not reach there at all.
    On the way, heard the sounds of singing,
  • 29:30 - 29:33
    Daf, and other
    musical instruments.
  • 29:33 - 29:37
    When he enquired, he learned that
    some marriage is being solemnized.
  • 29:37 - 29:40
    There he got so very engrossed
    that firstly he kept on listening
  • 29:40 - 29:44
    and later on slept there.
    When he woke up in the morning
  • 29:44 - 29:48
    he returned. Obviously, that desire
    still exists about going
  • 29:48 - 29:51
    to the night party,
    as he never reached there.
  • 29:51 - 29:55
    I narrated this tale to him, and the same
    happened the following night.
  • 29:55 - 29:59
    I got out from there and like
    I had heard the sounds the last night,
  • 29:59 - 30:02
    the same voices were heard,
    and regarding them,
  • 30:02 - 30:06
    the same point was told to me
    which I was told the last night.
  • 30:06 - 30:08
    Hence I got busy
    listening to them.
  • 30:08 - 30:10
    [Hassan] Okay, i.e. the
    same marriage party.
  • 30:10 - 30:13
    [Ghamidi] The same marriage party.
    It is possible that
  • 30:13 - 30:16
    the same house was having the same
    affair on the following day.
  • 30:16 - 30:19
    [Hassan] Yes.
    [Ghamidi] Therefore I got engrossed
  • 30:19 - 30:21
    in listening to them, to the
    extent sleep overcame me.
  • 30:21 - 30:24
    And then only the heat
    of the sun woke me up.
  • 30:24 - 30:26
    On waking up when
    I returned to my colleague
  • 30:26 - 30:31
    he enquired again about
    the night's experience?
  • 30:31 - 30:35
    I said, "Nothing".
    The Prophet (pbuh) said,
  • 30:35 - 30:40
    "By Allah, post this, I have never
    ever intended any such vice
  • 30:40 - 30:44
    which the people indulged in
    during the pagan eras,
  • 30:44 - 30:48
    till the extent Allah (swt) bestowed
    His Prophethood upon me".
  • 30:48 - 30:52
    Now you see what do we
    learn from this complete Narration?
  • 30:52 - 30:57
    That which the Prophet declared as a vice
    was the nightly Party of the youth.
  • 30:57 - 31:00
    Singing and music
    happened there too.
  • 31:00 - 31:03
    The stories and and telling of
    tales were the pastimes there too.
  • 31:03 - 31:05
    What was it termed by him (pbuh)?
    Vices.
  • 31:05 - 31:11
    And this gathering where the Prophet pbuh
    had been sitting, what was it termed?
  • 31:11 - 31:13
    He is saying that through it,
  • 31:13 - 31:16
    Allah (swt) saved me from
    committing that vice.
  • 31:16 - 31:18
    [Hassan] i.e. if this had been Prohibited
    how could Allah (swt) use
  • 31:18 - 31:20
    a Prohibited thing to safeguard
    from another Prohibition?
  • 31:20 - 31:21
    Hence this is
    a help from Allah.
  • 31:21 - 31:23
    [Ghamidi] You see, this
    is Allah's help.
  • 31:23 - 31:26
    The words with which this has been
    stated by the Prophet (pbuh) are,
  • 31:26 - 31:28
    "Kiltaahuma Asamanillahu Minhuma",
  • 31:28 - 31:32
    i.e. where I had wished to
    go was the place of vice.
  • 31:32 - 31:34
    How did Allah safeguard me?
  • 31:34 - 31:37
    The moment I had reached
    the periphery of the town,
  • 31:37 - 31:41
    the time I saw that the dwelling places
    of Makkah are visible,
  • 31:41 - 31:44
    the party in Makkah where I had
    intended to reach was farther ahead.
  • 31:44 - 31:50
    I heard the sound of music,
    of Daf, of singing there,
  • 31:50 - 31:53
    and got attracted to them,
    and when I asked people,
  • 31:53 - 31:57
    I was told it was a marriage party,
    I kept listening to it.
  • 31:57 - 32:01
    I kept watching it. The same thing
    took place on both nights.
  • 32:01 - 32:03
    [Hassan] Amaziing.
    [Ghamidi] You note that
  • 32:03 - 32:06
    each and every point is
    made clear in the Narration.
  • 32:06 - 32:14
    That music, Instruments of Music, Daf,
    Singing and playing of music,
  • 32:14 - 32:17
    in essence, are not at all Prohibited.
    Rather, through them,
  • 32:17 - 32:21
    if they are rightly done,
    then at times,
  • 32:21 - 32:23
    Allah (swt) makes them
    a means to safeguard people
  • 32:23 - 32:25
    from frequenting
    to wrong places.
  • 32:25 - 32:27
    [Hassan] Okay.
    [Ghamidi] I have written on it,
  • 32:27 - 32:33
    "It implies that the party intended to be
    attended, those two parties,
  • 32:33 - 32:38
    the night parties, where
    the youths used to visit,
  • 32:38 - 32:40
    where there would be
    vulgarity as well.
  • 32:40 - 32:43
    It implies that the parties
    for which the attendance was intended,
  • 32:43 - 32:48
    I did not even reach those, and in
    a marriage party, in a marriage party,
  • 32:48 - 32:52
    obviously, there wasn't
    any question of vulgarity there.
  • 32:52 - 32:56
    "And listening to the songs
    and music of a marriage party
  • 32:56 - 33:00
    I have returned in the same
    way as I had the last night".
  • 33:00 - 33:03
    This is the interpretation
    for the words
  • 33:03 - 33:07
    which the Prophet (pbuh)
    said to his colleague.
  • 33:07 - 33:11
    When the Prophet spent the first night
    and returned in the morning,
  • 33:11 - 33:15
    he asked, "What did you there?"
    Hence he narrated here the same tale
  • 33:15 - 33:18
    which he had narrated
    about the first night.
  • 33:18 - 33:22
    It meant that the Parties that I had
    intended to go for, I did not reach them.
  • 33:22 - 33:24
    And after listening to the
    singing
  • 33:24 - 33:26
    and the musical orchestra
    of a marriage ceremony,
  • 33:26 - 33:30
    I have returned back in the
    same way as I had the last night.
  • 33:30 - 33:34
    This Narration makes clear
    absolutely that singing and music,
  • 33:34 - 33:38
    and the instruments of music,
    not only that, in essence,
  • 33:38 - 33:40
    they are not forbidden, rather,
    may even become a means
  • 33:40 - 33:44
    to keep away from temptations towards
    Prohibited activities by Allah (swt).
  • 33:44 - 33:47
    [Hassan] Subhanallah.
    [Ghamidi] i.e. there are many things
  • 33:47 - 33:49
    in ths world which actually
    are activities of sin,
  • 33:49 - 33:52
    there are many things in this world
    which actually are things of sin,
  • 33:52 - 33:55
    there are many actions that
    in reality are actions of sin.
  • 33:55 - 33:57
    It is quite natural for
    a human being,
  • 33:57 - 34:00
    the type of his/her personality
    composed and constituted by Allah (swt)
  • 34:00 - 34:02
    leads him/her towards
    temptations for them.
  • 34:02 - 34:04
    Their intention also
    develops in them.
  • 34:04 - 34:09
    This develops in the greatest of people,
    however, Allah (swt) safeguards them.
  • 34:09 - 34:12
    When Allah (swt) safeguards,
    it also happens that
  • 34:12 - 34:15
    the Prophet (pbuh) goes
    and sleeps midway.
  • 34:15 - 34:18
    And it also happens that
    he gets engrossed in some
  • 34:18 - 34:22
    permitted aspect of that activity.
  • 34:22 - 34:24
    [Hassan] Okay.
    [Ghamidi] There was some pure form
  • 34:24 - 34:27
    of that activity and getting
    engrossed in it became the reason.
  • 34:27 - 34:30
    And as a result, the act of
    safeguarding took place.
  • 34:30 - 34:35
    Hence the Prophet (pbuh) himself stated
    that thus Allah (swt) protected me.
  • 34:35 - 34:37
    Hence, you see, the words of
  • 34:37 - 34:40
    "Kiltahuma Asamanillahu Minhuma"
  • 34:40 - 34:42
    The Prophet (pbuh) was
    engrossed in this activity,
  • 34:42 - 34:44
    i.e. what was this in
    which he got engrossed?
  • 34:44 - 34:47
    There was singing and music,
    the instruments of music as well,
  • 34:47 - 34:52
    however, there wasn't any
    absurdity, any vulgar activity.
  • 34:52 - 34:54
    There wasn't any
    propagation of obscenity.
  • 34:54 - 34:58
    There weren't any interactions
    that was usual among the youth.
  • 34:58 - 35:00
    Rather, during an occasion
    of a marriage ceremony,
  • 35:00 - 35:03
    there were songs of mirth
    and music of that same kind.
  • 35:03 - 35:05
    Hence you see that from
    the words of
  • 35:05 - 35:07
    "Kiltahuma Asamanillahu Minhuma"
  • 35:07 - 35:10
    the Prophet (pbuh) remaining
    engrossed in such an activity,
  • 35:10 - 35:14
    and saving his participation
    in the nonsensical activity
  • 35:14 - 35:15
    of the pagan era
    has been termed as
  • 35:15 - 35:18
    the safeguarding done
    by Allah (swt).
  • 35:18 - 35:21
    It is clear from the Narration
    that this point was stated by him
  • 35:21 - 35:24
    after his appointment as
    the Prophet (pbuh) as he says
  • 35:24 - 35:25
    at the end of the Narration
  • 35:25 - 35:28
    "To the extent that Allah (swt)
    bestowed His Prophethood upon me".
  • 35:28 - 35:31
    It is clear from the Narration that
    this point was stated
  • 35:31 - 35:32
    after his appointment
    as a Prophet
  • 35:32 - 35:34
    and in this way,
  • 35:34 - 35:37
    he approved this even after
    attaining his status as a Prophet.
  • 35:37 - 35:39
    [Hassan] Okay.
    [Ghamidi] i.e. one may not think
  • 35:39 - 35:41
    that this is some
    earlier impression of his.
  • 35:41 - 35:45
    This is being stated by the
    Prophet after achieving Prophethood.
  • 35:45 - 35:47
    And every point has been discussed in it.
  • 35:47 - 35:52
    It has been told what are the parties
    of singing and music, conversations,
  • 35:52 - 35:57
    which should be termed as vice.
    It has been told
  • 35:57 - 35:59
    what are the parties of singing
  • 35:59 - 36:01
    and playing of music,
  • 36:01 - 36:05
    and such activities which are
    Permissible in every way
  • 36:05 - 36:09
    and in them even I took
    part or listened to,
  • 36:09 - 36:11
    then there was no harm in it,
  • 36:11 - 36:14
    rather Allah (swt) actually
    got me engaged in them
  • 36:14 - 36:17
    so that I am protected
    from those other vices.
  • 36:17 - 36:20
    Hence the whole picture
    comes right in front of us,
  • 36:20 - 36:24
    after which I don't think there remains
    a further scope for a discussion.
  • 36:24 - 36:26
    That this Music, and
    this Singing,
  • 36:26 - 36:29
    on which we are discussing,
    none of these,
  • 36:29 - 36:31
    in essence, are Prohibited.
  • 36:31 - 36:34
    These are actually that
    environment, the conditions
  • 36:34 - 36:37
    in which such a party, if organized.
  • 36:37 - 36:40
    In the same way, there are
    those themes or topics
  • 36:40 - 36:42
    which at times to propagate
    them to others,
  • 36:42 - 36:44
    we make use of this effective medium.
  • 36:44 - 36:46
    Those are the ones
    that should be criticized.
  • 36:46 - 36:49
    The attention should also
    be drawn towards them.
  • 36:49 - 36:52
    If the people are to be barred
    from them then that too should be done.
  • 36:52 - 36:55
    Otherwise, in essence, none
    of these activities are Prohibited.
  • 36:55 - 36:58
    [Hassan] Ghamidi Saab, this Narration
    which you have read in the end,
  • 36:58 - 37:01
    seems quite decisive and
    with beauty and excellence,
  • 37:01 - 37:04
    it presents clearly like 2 and 2 make 4
    the complete preface
  • 37:04 - 37:05
    which you had
    presented at the beginning.
  • 37:05 - 37:09
    A question was coming to mind
    as to why did you present it in the last?
  • 37:09 - 37:12
    If you had presented this
    Narration in the beginning
  • 37:12 - 37:14
    then the complete debate
    that is done that okay
  • 37:14 - 37:16
    if it isn't proved from the Quran,
    it is proved by Hadees,
  • 37:16 - 37:18
    then this Narration singly should
    have been sufficient for it?
  • 37:18 - 37:20
    [Ghamidi] In this gathering,
  • 37:20 - 37:22
    where you are presenting
    the objections to me,
  • 37:22 - 37:26
    I take care of the point that
    the complete argument should be analyzed.
  • 37:26 - 37:28
    Hence to review the
    complete arguments,
  • 37:28 - 37:31
    it was necessary that whatever
    is there in the Quran
  • 37:31 - 37:34
    or whatever is there
    in the Narrations,
  • 37:34 - 37:36
    that should come in front of
    the people at a glance.
  • 37:36 - 37:39
    They should see for themselves
    what are the points
  • 37:39 - 37:43
    that are made the basis of arguments,
    then they should be told in the end that
  • 37:43 - 37:46
    the inferences which have been done,
    the opinion that has been formed
  • 37:46 - 37:48
    and those are based on
    clear injunctions
  • 37:48 - 37:52
    i.e. what are the five principles for
    Prohibitions mentioned in the Quran?
  • 37:52 - 37:54
    When the Prophet of Allah
    states the Prohibitions
  • 37:54 - 37:57
    then what is the style
    and methodology for it?
  • 37:57 - 38:00
    If something is to be declared
    as 'Prohibited' then
  • 38:00 - 38:03
    what are the clear pieces of
    evidence that are to be presented?
  • 38:03 - 38:06
    All this training is necessary
    for the reason that till the time
  • 38:06 - 38:09
    we are not ready to look into all the
    material which
  • 38:09 - 38:11
    constitutes the Deen in this way,
  • 38:11 - 38:14
    we will be facing a similar situation,
    which we come across,
  • 38:14 - 38:19
    and at times such
    things enter Deen,
  • 38:19 - 38:23
    the existence of which corrpupts
    the whole concept of the Deen.
  • 38:23 - 38:25
    [Hassan] The last question
    for today's session.
  • 38:25 - 38:27
    Let us try and close in
    the whole discussion.
  • 38:27 - 38:29
    Each and every Narration came under
    discussion spanning several sessions.
  • 38:29 - 38:31
    We explored the
    whole corpus of Hadees.
  • 38:31 - 38:33
    Tell me in the end,
    that which you explained
  • 38:33 - 38:36
    that in all there are about 26 incidents,
    those have occurred in hundreds of books,
  • 38:36 - 38:37
    And I would like to mention
  • 38:37 - 38:40
    here that this complete work
    has been published.
  • 38:40 - 38:42
    It is available on the website
    of Ghamidi Sahab,
  • 38:42 - 38:44
    this work has been carried
    out under the Hadees Project,
  • 38:44 - 38:46
    and the app is available there as well.
    People may study there too.
  • 38:46 - 38:48
    We would also provide
    its link in the description.
  • 38:48 - 38:51
    Do tell us, it is said that there still
    are some more Hadees
  • 38:51 - 38:54
    some 'Zayeef' Narrations,
  • 38:54 - 38:57
    some Narrations which
    have some discussion on music too.
  • 38:57 - 39:01
    Were you aware of those and
    you did not present them purposely?
  • 39:01 - 39:03
    [Ghamidi] Such are there
    on every subject.
  • 39:03 - 39:06
    You pick any subject,
    the subject of Salah, Sawm,
  • 39:06 - 39:09
    you will find many such things.
    However, I have stated earlier,
  • 39:09 - 39:13
    that in their attribution to the Prophet,
    when such points were stated
  • 39:13 - 39:16
    then there had often
    been many exaggerations.
  • 39:16 - 39:20
    Many points were stated out
    of their context and situations.
  • 39:20 - 39:23
    There had been many alterations.
    Many of the things were such
  • 39:23 - 39:28
    in which there was the blending
    of their beliefs, views, and concepts.
  • 39:28 - 39:31
    Hence the Muhaddeseen made
    use of the art
  • 39:31 - 39:35
    which we call the specialized study of
    Hadees. And then they chalked out
  • 39:35 - 39:40
    its principles and fundamentals. and
    under which the regulations were formed
  • 39:40 - 39:43
    under which the Narrations are selected.
  • 39:43 - 39:45
    Hence from the complete
    corpus of Narrations,
  • 39:45 - 39:48
    those Narrations have been
    chosen and presented
  • 39:48 - 39:51
    which comply with
    the standards of Hasan And Sahih.
  • 39:51 - 39:54
    Which can be attributed
    to the Prophet (pbuh).
  • 39:54 - 39:57
    Other than these, the Zayeef
    and Mauzu Narrations,
  • 39:57 - 40:01
    nobody should even bring them
    to their lips, for the reason that
  • 40:01 - 40:06
    is it a simple thing that such things are
    made attributable to the Prophet (pbuh)?
  • 40:06 - 40:08
    The Narrations which I have
    presented them to you,
  • 40:08 - 40:11
    regarding them, all the
    scholars of the Muslims
  • 40:11 - 40:15
    have unanimously decided,
    barring one or two exceptions
  • 40:15 - 40:19
    that the knowledge sourced from
    them is 'Zann-e Ghalib' (Most Likely).
  • 40:19 - 40:22
    i.e. with complete certainty,
    we may not even say about these
  • 40:22 - 40:27
    that any point or deed
    or any approval of the Prophet (pbuh),
  • 40:27 - 40:30
    has reached us with complete finality.
  • 40:30 - 40:32
    Regarding them, the
    knowledge of Muslims
  • 40:32 - 40:35
    has concluded to the point
    that 'Most Likely' knowledge
  • 40:35 - 40:36
    is available from these.
  • 40:36 - 40:39
    A 'most probable idea' is apprehended
    by these sources.
  • 40:39 - 40:42
    That possibly this is the saying
    of the Prophet (pbuh).
  • 40:42 - 40:44
    Over and above this,
  • 40:44 - 40:46
    even these should not
    be placed .beyond this status.
  • 40:46 - 40:49
    Leave aside that 'Mauzu'' and 'Zayeef'
    Narrations should be presented,
  • 40:49 - 40:52
    and those are mentioned
    attributed to the Prophet (pbuh)?
  • 40:52 - 40:54
    This is not appropriate
    under any circumstance.
  • 40:54 - 40:57
    Previously too and even
    now this point is stated that
  • 40:57 - 40:59
    whenever we are reading
    these Narrations,
  • 40:59 - 41:01
    obviously the Narration is read,
  • 41:01 - 41:05
    and the reference is given
    for the original text taken.
  • 41:05 - 41:08
    It was nice that you
    made the people aware
  • 41:08 - 41:10
    of the availability of this
    complete work with us.
  • 41:10 - 41:12
    Here the notes that
    have been written
  • 41:12 - 41:15
    on the translation of the Narration,
    in the same way,
  • 41:15 - 41:18
    very distinct explanations
    have been written on the text too.
  • 41:18 - 41:21
    There it has been told about
    the whereabouts of the Narration,
  • 41:21 - 41:24
    in which books are these found,
    in which all forms it is mentioned
  • 41:24 - 41:27
    and where there are some
    controversies related to their text.
  • 41:27 - 41:29
    All those points have been
    mentioned there.
  • 41:29 - 41:32
    If people are seekers
    of the true knowledge,
  • 41:32 - 41:33
    then they may
    refer all these there.
  • 41:33 - 41:35
    [Hassan] Ghamidi Sahab, I will say
    "Jazakumullah Khair"
  • 41:35 - 41:36
    (May Allah reward you) on this occasion.
  • 41:36 - 41:38
    There have been 9 episodes
    so far
  • 41:38 - 41:41
    on the topic of Singing and Music,
    then your points of view on them.
  • 41:41 - 41:43
    The arguments presented
    by the Quran,
  • 41:43 - 41:45
    those places in the Quran
    which are presented
  • 41:45 - 41:48
    for the Prohibition of Music,
    each of these came under discussion.
  • 41:48 - 41:54
    And then we explored in a scholarly way
    the whole corpus of Hadees along with you.
  • 41:54 - 41:57
    And tried to learn honestly
    what do the Narrations say
  • 41:57 - 42:01
    of the knowledge and action
    of the Prophet (pbuh) himself?
  • 42:01 - 42:03
    What has been the example
    of the Sahab (Companions)?
  • 42:03 - 42:05
    We have completed this session.
    Our time is completed.
  • 42:05 - 42:08
    However, inshaAllah, some related
    questions and the doubts of the people,
  • 42:08 - 42:10
    while summarizing the points
    of this complete discussion
  • 42:10 - 42:12
    will also be presented to you.
  • 42:12 - 42:14
    The time is up.
    Thank you very much for your time.
  • 42:14 - 42:16
    [Ghamidi] Thank you very much.
Title:
Response to 23 Questions - Part 66 - Singing and Music ( Ghina aur Moseeqi ) - Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
42:24

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