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Response to 23 Questions - Part 65 - Singing and Music ( Ghina aur Moseeqi ) - Javed Ahmed Ghamidi

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    Response to 23 Questions Part- 65 Singing
    and Music, Episode- 8 Javed Ahmed Ghamidi
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    [Hassan Ilyas] Bismillahir Rahmanir
    Rahim, As Salam Alaikum
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    Welcome to yet another Session of
    'From the Desk of Ghamidi'.
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    The chain of discussions continues
    on the 23 Objections.
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    Today is the 65th Episode
    of that Series.
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    The important objection on
    Singing and Music is under debate.
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    And today we are about to begin
    the 8th Session on this particular topic.
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    Thank you very much
    Ghamidi Sahab for your time.
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    Let us start, the Narrations that
    you were stating in the last session
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    and we were trying to know that all
    that is found in the corpus of Hadees
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    with reference to Singing and Music,
    from those Narrations
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    which according to
    the Chain of Narrations
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    are of the level of Sahih or Hasan.
    We read each and every Narration
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    and the introduction which you stated,
    after understanding it from the Quran,
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    that actually it is the use of things
    which turns them as forbidden.
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    The basis of which is
    present in Surah Aaraf,
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    which are those 5 things.
    There isn't any explicit mention
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    of the Prohibition of Singing and Music.
    Those too are being applied
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    in each and every Narration
    by us to understand the correct situation.
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    Please go ahead and tell us
    where do we stand
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    with respect to the chain
    of Narrations?
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    What is the next narration?
    And what actually is discussed therein?
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    [Javed Ahmed Ghamidi] We have
    read 15 Narrations before this.
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    This is the 16th, its text has been
    taken from Sahih Bukhari as well.
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    Its number is 952.
    [Hassan] Right.
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    [Ghamidi] I am just reading the
    translation.
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    Sayyeda Ayesha says Abu Bakr R.A.
    came to my house.
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    He was her respected father.
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    Abu Bakr R.A. came to my house.
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    At that moment two slave-girls
    from Ansar were playing the 'Daf'
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    and singing the song which
    the Ansar had sung for each other
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    on the day of the Battle of Buaas.
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    Generally, there used to be the
    slave-girls who would sing songs.
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    They used to sing in gatherings
    as well as in houses.
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    At that moment two slave-girls
    from Ansar were playing the 'Daf'
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    and singing the song which
    the Ansar had sung for each other
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    on the day of the Battle of Buaas.
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    The Prophet (pbuh) had covered his face
    with a cloth and was taking rest.
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    i.e. those slave-girls were singing
    and playing the Daf too,
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    Sayyeda was listening to it, the
    Prophet (pbuh) was taking rest
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    and he (pbuh) had covered
    his face with a cloth.
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    The Prophet (pbuh) covering
    his face was taking a rest,
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    however, neither did he say anything
    to them nor he was stopping them.
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    i.e. it did not happen that he
    expressed some dislike
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    or drew the attention of Sayyeda,
    or had stopped them from doing this.
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    They were singing and playing
    the 'Daf' as well.
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    Sayyeda was listening to it, the
    Prophet (pbuh) was present there too.
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    However, he did not utter
    any sentence of objection.
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    And neither did he adopt an
    attitude of objection.
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    However, neither did he say anything to
    them nor did he stop them.
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    Sayyeda says that both those slave-girls
    weren't professional singers.
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    i.e. one should not think that
    they were professional singers
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    who had been called and they
    were displaying their Art there.
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    Like the slave-girls usually sang
    in houses and elsewhere too.
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    Such were these two
    slave-girls from Ansar
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    who had been playing
    the Daf and singing that song.
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    When Abu Bakr R.A. saw this,
    he said astonishingly,
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    "In the house of the Prophet (pbuh)
    such Satanic instruments of music!"
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    i.e. Syedna Siddique R.A.
    made this comment on it.
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    Now you see, probably
    he must have thought
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    that the Prophet ( pbuh)
    was unaware of it.
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    Or he (pbuh) is taking rest and
    possibly is asleep.
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    Or he did not pay attention to it.
    So he said,
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    "In the house of the Prophet (pbuh)
    such Satanic instruments of music!"
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    Sayyeda says that it was the day of Eid.
    When the Prophet (pbuh) heard this,
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    he uncovered his
    face (pbuh) and said,
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    "Abu Bakr let these girls sing,
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    every nation has an Eid
    and it is the day of our Eid."
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    [Hassan] SubhanAllah, okay.
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    [Ghamidi] Just imagine the way
    the Prophet has conveyed these teachings.
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    i.e. the religious mentality becomes
    sensitive about these things.
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    It should come on
    to the right equilibrium.
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    It should learn to see things
    in their proper context and place.
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    It should become aware what
    is the context of something?
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    On what occasion a certain
    activity is not just permitted,
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    rather, it should be done.
    That the human nature demands it.
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    When the Prophet (pbuh) heard this,
    he uncovered his face and said,
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    "Abu Bakr let these girls sing,
    every nation has an Eid
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    and this is the day of our Eid".
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    "So when Abu Bakr R.A. attended to
    other things then I waved at the girls,
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    hence both of them left the place".
    [Hassan] Who had waved?
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    [Ghamidi] Sayyeda,
    Sayyeda says that
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    this wasn't liked by her father, so
    in spite of this comment
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    from the Prophet (pbuh) she didn't want
    this to continue,
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    so she hinted to the girls,
    hence they obviously left the place.
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    This is the Narration.
    Now you see,
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    when Syedna Abu Bakr said,
    "In the House of the Prophet (pbuh)
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    these Satanic instruments of music",
    I have written a note on it.
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    This comment has been made
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    in consideration of the
    use of musical instruments,
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    in the era of Pagan Arabia which
    we see day and night even in our times.
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    What is being played here?
    Daf is being played here.
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    He has categorized the Daf within the
    definition of musical instruments.
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    With this, it becomes clear that
    Daf is no different
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    from the class of musical instruments.
    [Hassan] An important point.
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    [Ghamidi] i.e. like the other
    instruments of music,
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    this too is among the
    instruments of music.
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    He did not like it, and from
    what aspect did he not like them?
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    That even if it is
    a permissible activity,
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    then how can it be done inside the
    house of the Prophet (pbuh)?
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    And what was the point
    towards which the Prophet (pbuh)
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    drew his attention?
    Whether, it is my house
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    or of somebody else',
    these activities also have a place,
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    and how was it elaborated?
    Today is the day of Eid,
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    every nation has a day of Eid.
    Today is our Eid.
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    If there is some singing and music,
    some entertainment is being done,
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    then there should not
    be any objection to it.
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    This point was focused on
    by the Prophet (pbuh).
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    This comment has been made
    in consideration of the
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    use of musical instruments,
    among the pagan Arabs,
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    which we see day and
    night even in our times.
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    This term is there in multiple places
    in the Narrations that
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    these are Satanic instruments or
    these are the voices of Satan,
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    This term has been used in
    multiple places in the Narrations,
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    in consideration of this aspect, since
    their general use is not seen as good,
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    and it is thought that
    this is a nocturnal party,
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    these are played there,
    and slave-girls sing there,
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    and they use all sort of couplets.
    Since these activities are common
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    and the pious do
    not generally like them.
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    Hence Syedna Siddique said
    this in consideration of the same.
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    [Hassan] Right.
    [Ghamidi] The Prophet (pbuh),
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    i.e. the personality like Syedna Siddique
    said this, the Prophet made it clear
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    from his action that none among
    these in essence is forbidden.
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    Now you see what in
    essence is not forbidden?
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    Singing, in essence, is not forbidden.
    One point.
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    Even the singing of the girls
    in essence is not forbidden.
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    If you listen to their
    singing, and you are a male
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    then this too, in essence,
    is not forbidden.
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    And it was also made clear along
    with it that the Daf was being played,
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    obviously, it is among the common
    instruments for music,
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    hence singing along with the instruments
    of music is also not forbidden.
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    Hence, with his practice, all this
    was clarified by the Prophet (pbuh).
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    The Prophet made it clear from
    his action that
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    none among these,
    in essence, is forbidden.
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    It is their good or bad use,
    which at times becomes
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    the cause of forbiddance, permissibility
    or their recommendation.
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    This is the aspect to which I am
    repeatedly drawing attention to.
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    i.e. it becomes the reason
    for Prohibition when these instruments
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    or a good voice is used for the
    propagation of some evil.
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    Like for the propagation of Shirk,
    like for the propagation of Bid'aat.
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    Like for the propagation
    of Fawahish (Vulgarity).
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    When we will use it for wrong ends then
    the forbiddance will be there too.
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    The warning would also be made.
    Attention would also be drawn.
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    There would be a harsh
    comment made as well.
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    And a personality like
    Syedna Siddique or
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    Syedna Umar would also
    use such words for it.
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    That should be understood
    in this background as well.
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    The Prophet (pbuh)
    has taught to differentiate
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    between their good and evil use,
    after that, it is obvious that
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    Syedna Abu Bakr would not have
    further held on to this opinion.
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    i.e. it can't happen
    that even after this event,
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    Syedna Siddique would have
    remained firm on that opinion of his.
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    That under all conditions
    these are Satanic instruments.
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    A statement was made by him.
    The Prophet (pbuh) drew attention
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    towards the other aspect,
    in his presence, this attention was drawn.
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    Daf was being played too.
    The song was being sung too.
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    And who was playing
    Daf and singing songs?
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    The girls were doing it.
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    Now, just try to look at these concepts
    in the religious backdrop of ours.
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    Each one among these has been
    approved by the Prophet (pbuh).
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    And it was appreciated
    that it was the day of Eid,
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    if such activities are done
    on the day of Eid,
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    then in accordance with the
    occasion and context
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    these are quite suitable activities.
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    [Hassan] Right. A few minor questions
    related to this Narration come to mind,
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    I wish to present them to you.
    Please tell me about this first thing,
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    of all the Narrations that have come
    under discussion,
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    among them, the singers
    are the slave-girls,
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    so I would wish to ask you
    that this activity in that culture
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    was not considered a
    respectable profession that the elite
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    and the nobles would adopt as a career
    which we see in the present times
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    which we term as the artistic mindset,
    and it commands a lot of respect.
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    Was this activity of singing and playing
    of music confined just to the slave-girls
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    or that class that was not so
    much respected in society?
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    [Javed Ahmed Ghamidi] The point is that
    these too were human beings.
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    If they were slave-girls,
    they were women as well.
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    If they were slaves,
    they constituted men only.
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    However, these were the people
    who had to provide service.
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    These were the ones to work in fields,
    guide the caravans.
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    In the same way,
    for the means of entertainment,
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    a certain type of training
    and perseverance is required.
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    So they were the ones to
    provide such services.
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    Other than these there is a mention
    of certain other things.
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    i.e. when we read the history,
    or poetry or literature of Arab,
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    then many other people too,
    including the womenfolk
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    of respected families are
    seen to have shown keenness for it.
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    However, it is mostly seen that these
    slave-girls used to sing and play music.
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    They were the ones to enliven the parties.
    And when they would come to homes,
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    they generally liked to play
    the Daf or Sing some songs.
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    And since their songs were the result
    of their practice and perseverence,
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    they knew the art of playing
    the music and singing,
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    so the people liked their performances.
    These are all the aspects.
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    [Hassan] One more aspect,
    Ghamidi Sahab, which I am bringing forth
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    is that generally, when such
    Narrations are presented,
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    then it is said, in that era
    when they used to sing and play,
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    the people had great virtues,
    Godliness, sincerity, humility,
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    and fear of God was so much
    that in spite of all this,
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    their heart wasn't inclined towards it.
    In today's age
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    when we see the deplorable condition
    of Iman of people,
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    then we would stop people
    on the principle of
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    'Saddan li-zariya',
    so that we do not get at all
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    inclined to hear the voice of a girl.
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    Once we hear the voice
    we shall get mesmerized by her,
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    and which will finally
    lead to wrong temptations.
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    Therefore it was okay for that period,
    their Iman was of such level,
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    In the present age,
    we have to bar it
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    on the principle of Sadd-e Zariya
    (things which lead to Evil).
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    [Javed Ahmed Ghamidi]
    There are two points of it.
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    The first point is that those people
    who are quite superior
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    with regard to 'Taqwa' or for those
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    who do not possibly fear this, they
    should then listen with more fervor!
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    Both things should happen.
    Since the Prophet (pbuh) has heard it.
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    So that should surely be followed?!
    The second point is that
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    the principle of Sadd-e Zariya
    (stopping from that which leads to Evil)
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    does not follow the mechanism that
    something, in essence, is not forbidden,
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    and we declare it as forbidden.
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    Here the attention is drawn
    in the same manner that
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    this particular thing is
    completely permissible,
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    however, if you indulge too much in it,
    it may result in the following evils.
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    [Hassan] Right.
    [Ghamidi] This we tell our children,
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    those are common things of play, there
    may not be any debate about them.
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    If we spend more time in it,
    the studies would be affected.
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    You won't be able to
    dedicate yourself to work.
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    There are so many
    of our pastimes regarding which
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    we keep giving such warnings.
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    However, we never say that
    in essence, these are Prohibited.
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    Aren't you aware that generally when
    kids are getting their schooling,
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    then if we see them reading even
    a novel, or reading a common book,
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    then we draw their attention to focus
    on books prescribed in the syllabus,
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    read those books.
    Hence for each activity,
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    there is an appropriate
    time and context,
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    which are taken into
    consideration while doing it.
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    Then again, if we stop people
    from it, will they stop?
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    i.e. if you keep persuading them
    to the right attitude and nature
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    then they will be trained in the right
    manner. If you tell them that
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    you will have to take care
    of the following drawbacks
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    then they would keep
    those points in memory.
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    They will thus control themselves.
    So I am against the idea that for
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    Sadd-e Zariya, if we adopt such
    strictness then society would be reformed.
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    Let us move further on, were all the
    Sahaba (Companions) of the same level?
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    i.e. they comprised the
    Baddu (Bedouins) as well.
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    They would come from
    the adjoining areas too.
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    Did the Prophet made any such
    announcement for them and said
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    that in my gathering, it's okay
    for these people not to treat
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    these things on the principle
    of Sadd-e Zariya, however,
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    you people should
    remain aloof from it
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    as you people do not possess
    that 'Taqwa', and Godliness.
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    i.e. Iman has not yet
    entered their hearts,
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    i.e. there is a group that has
    accepted Iman,
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    and these comments of the
    Quran pertain to them.
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    You people should be careful about it.
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    This wasn't the methodology
    adopted by the Prophet (pbuh).
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    And I would humbly submit
    that our Ulema too
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    should rectify themselves in this matter.
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    [Hassan] Right.
    [Ghamidi] The methodologies and attitudes
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    adopted by the Prophet (pbuh),
    are the exemplary attitudes for us.
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    Those only should always
    be kept in consideration.
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    Exceeding those, whatever we will do,
    will in one way or the other
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    lead to some problems.
    Hence we should have the right stand.
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    All Fine Arts relate to beauty, that
    all Fine Arts are completely Permissible.
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    Nothing in them,
    in essence, is Prohibited.
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    It is their use,
    or their overuse,
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    where at times some negative
    comments are to be made.
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    [Hassan] Right, Ghamidi Sahab, let us
    take the discussion along.
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    This aspect became clear
    with reference to the Narration.
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    I would like you to go ahead
    with the next Narration
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    and tell us as to
    what is discussed there?
  • 14:33 - 14:36
    [Ghamidi] The next Narration which
    I am about to read,
  • 14:36 - 14:40
    I have taken its text from
    Nasai's As Sunan ul Kubra,
  • 14:40 - 14:44
    its number is 5539.
    [Hassan] Right.
  • 14:44 - 14:49
    [Ghamidi] I am readings its translation.
    Aamir Bin Saad Bajli narrates,
  • 14:49 - 14:53
    'He says that in one marriage ceremony, I
    sat near Karza Bin Kaab, Abu Masud Ansari
  • 14:53 - 15:01
    and Sabit Bin Zaid, when I saw some
    girls were playing the Daf and singing.
  • 15:01 - 15:06
    I said, "Subhanallah, you all
    are the Companions of the Prophet (pbuh),
  • 15:06 - 15:08
    rather the participants
    of the Battle of Badr,
  • 15:08 - 15:10
    and all this is happening
    right under your nose".
  • 15:10 - 15:12
    [Hassan] Okay.
    [Ghamidi] You see,
  • 15:12 - 15:15
    the religious mentality
    of today's age,
  • 15:15 - 15:20
    like in the case of Sadd-e Zariya,
    it becomes excessively strict,
  • 15:20 - 15:25
    or indulgence in these things
    are considered against the religion.
  • 15:25 - 15:27
    Such people existed even in those times.
  • 15:27 - 15:31
    Aamir Bin Saad Bajli narrates,
    'he says that in one marriage ceremony
  • 15:31 - 15:37
    I sat near Karza Bin Kaab,
    Abu Masud Ansari and Sabit Bin Zaid,
  • 15:37 - 15:40
    when I saw, and who are these people
    he himself has told ahead,
  • 15:40 - 15:44
    that some girls were playing
    the Daf and singing,
  • 15:44 - 15:45
    "I said, Subhanallah,
  • 15:45 - 15:50
    you all are the Companions
    of the Prophet (pbuh)
  • 15:50 - 15:52
    rather the participants
    of the Battle of Badr".
  • 15:52 - 15:54
    "And all this is taking place
    right under your nose!"
  • 15:54 - 15:57
    Karza and Abu Masud
    started saying,
  • 15:57 - 16:00
    if you wish to, then you may
    listen to this with us,
  • 16:00 - 16:02
    and if you do not
    wish to you may leave.
  • 16:02 - 16:04
    For the reason, we have been
    given permission
  • 16:04 - 16:07
    for singing and playing of music
    during marriages
  • 16:07 - 16:10
    and crying on the dead. if the 'Nauha'
    (Wailing) is not done in it.
  • 16:10 - 16:13
    [Hassan] Subhanallah.
    [Ghamidi] Therefore, he told him
  • 16:13 - 16:16
    leave aside the rest of the time,
    there can be a debate on it,
  • 16:16 - 16:19
    however, on occasions of marriages,
    we have seen that
  • 16:19 - 16:23
    the Prophet has advised for it.
    In the same way, if some one has died,
  • 16:23 - 16:26
    has departed the world, then
    the expressions of human emotions
  • 16:26 - 16:31
    happens in the form of crying.
    So he warned that
  • 16:31 - 16:34
    the Prophet (pbuh) has stopped us
    from doing wailing,
  • 16:34 - 16:36
    however, he hasn't stopped crying.
    Similarly,
  • 16:36 - 16:40
    if these activities become rampant,
    or their misuse takes place,
  • 16:40 - 16:42
    people start going daily
    to the gatherings of slave-girls,
  • 16:42 - 16:47
    or to the night parties, then there is a
    scope for barring them from this.
  • 16:47 - 16:50
    It is the occasion of marriage,
    and you say such things.
  • 16:50 - 16:53
    "If you do not feel like listening to it,
    then go and do your work",
  • 16:53 - 16:56
    "we have the permission
    of the Prophet (pbuh) for it".
  • 16:56 - 16:57
    This was said by them.
  • 16:57 - 17:03
    The words 'like the companions of the
    Prophet, the participants of Badr',
  • 17:03 - 17:05
    and all this is taking
    place in front of them.
  • 17:05 - 17:07
    On this, I have written,
  • 17:07 - 17:10
    'Why would this question arise
    with regard to Singing and Music?'
  • 17:10 - 17:14
    i.e. what is the reason that even
    Syedna Siddique too said this?
  • 17:14 - 17:18
    The slave- girl adopted this attitude
    on seeing Syedna Umar
  • 17:18 - 17:21
    in front of the Prophet (pbuh)?
    Which we have read earlier.
  • 17:21 - 17:24
    Why this question would arise
    with regard to Singing and Music?
  • 17:24 - 17:28
    We have elaborated earlier
    that just like in our age,
  • 17:28 - 17:33
    its use in that era too, now
    note here, what was it?
  • 17:33 - 17:37
    Its use, similar to our age
    its use in that era too
  • 17:37 - 17:40
    was mostly for the
    propagation of polytheistic concepts
  • 17:40 - 17:43
    and for the propagation
    of Fawahish (Vulgarity).
  • 17:43 - 17:47
    We have commented
    earlier that if we look into our own time,
  • 17:47 - 17:52
    this wrong use can be
    experienced in multiple places.
  • 17:52 - 17:56
    The issues relating to its indulgence,
    that we see every day as well.
  • 17:56 - 18:00
    We experience them,
    like the way, in the present times,
  • 18:00 - 18:03
    we often have to emphatically
    and strictly draw attention
  • 18:03 - 18:08
    in those times too, due to
    its misuse, or overuse,
  • 18:08 - 18:10
    such comments would
    come forth by the people.
  • 18:10 - 18:13
    Why this question would arise
    with regard to Singing and Music?
  • 18:13 - 18:17
    We have elaborated it earlier,
    that like in our times,
  • 18:17 - 18:21
    in those times too, its use was mostly for
    the propagation of polytheistic concepts
  • 18:21 - 18:23
    and for the propagation
    of Fawahish (Vulgarity).
  • 18:23 - 18:26
    The word 'Rukhsat' (Leave)
    in the Narrations
  • 18:26 - 18:28
    have been spoken
    with this consideration.
  • 18:28 - 18:32
    Since this was its general use, then is it
    the case that we will not use it at all?
  • 18:32 - 18:34
    So the word 'Rukhsat'
    given implies that
  • 18:34 - 18:38
    if the content is good,
    if there isn't any defect in the song,
  • 18:38 - 18:41
    if the occasion is such,
  • 18:41 - 18:46
    if such overuse isn't there
    that even the Salah or Sawm is hampered,
  • 18:46 - 18:50
    and the religious life is completely
    ruined then there isn't any harm in it.
  • 18:50 - 18:55
    In every language, we can find
    examples for such use of words.
  • 18:55 - 18:59
    The condition of 'Marriages'
    in this sentence is to convey
  • 18:59 - 19:03
    that in general, the business of
    our lives, i.e. he has replied to him,
  • 19:03 - 19:06
    i.e. the word 'Marriages' is used.
  • 19:06 - 19:10
    In normal circumstances, our having
    been busy could, in some aspect,
  • 19:10 - 19:13
    have been objectionable, however,
    on this occasion of happiness,
  • 19:13 - 19:14
    its possibility is also not there.
  • 19:14 - 19:18
    For the reason that the
    Prophet (pbuh) himself on this occasion
  • 19:18 - 19:20
    and for the same reason
    has permitted it.
  • 19:20 - 19:22
    Therefore he has stated
    the complete point.
  • 19:22 - 19:25
    That this, in essence,
    is not something prohibited.
  • 19:25 - 19:28
    Its use can definitely be
    for the wrong purposes.
  • 19:28 - 19:32
    If you have any worry,
    you may not sit here and may leave.
  • 19:32 - 19:35
    If we had been busy in Normal
    circumstances in this activity,
  • 19:35 - 19:38
    and you had felt that while
    shirking some religious responsibility
  • 19:38 - 19:40
    or exceeding our limits
    this activity is being done,
  • 19:40 - 19:43
    then you could
    have very well said this.
  • 19:43 - 19:46
    In times of marriages,
    the Prophet has clearly allowed it.
  • 19:46 - 19:48
    So what is the reason
    for objecting to it?
  • 19:48 - 19:49
    If you wish to sit you are welcome
  • 19:49 - 19:51
    otherwise, you are free
    to leave the place.
  • 19:51 - 19:53
    If you understand the proper
    context of this sentence,
  • 19:53 - 19:56
    then it has been spoken in this meaning.
    [Hassan] Right.
  • 19:56 - 20:00
    [Ghamidi] This leave or rather advise
    for such occasions by the Prophet (pbuh) ,
  • 20:00 - 20:02
    have been discussed earlier.
  • 20:02 - 20:06
    i.e. the reference which he has given,
    we have had read those Narrations.
  • 20:06 - 20:09
    [Hassan] Right. Okay. Ghamidi Sahab
    the Narration which you read just now,
  • 20:09 - 20:11
    the point which you
    stated in the note,
  • 20:11 - 20:13
    that the Sahaba are speaking
    this from the aspect that
  • 20:13 - 20:17
    in normal circumstances
    this could be worth condemning,
  • 20:17 - 20:20
    so why under normal conditions
    should this be condemned?
  • 20:20 - 20:22
    i.e. the Sahaba have a special position,
  • 20:22 - 20:25
    they have become a part of
    the mission of Prophethood.
  • 20:25 - 20:27
    So in which aspect have
    you written this point of
  • 20:27 - 20:29
    'Normal circumstance'
    which could be worth condemning?
  • 20:29 - 20:31
    [Ghamidi] You see, a final narration would
    also come up soon,
  • 20:31 - 20:34
    with that, you will have an idea
    of the wrong uses of it
  • 20:34 - 20:36
    that were prevalent
    among the Arabs.
  • 20:36 - 20:39
    The Prophet (pbuh) himself
    has commented on its wrong use
  • 20:39 - 20:41
    and said that this was
    a very shameful act.
  • 20:41 - 20:45
    Generally, such gatherings would be there.
    Before this too,
  • 20:45 - 20:49
    you have heard that one
    gathering had been arranged in Madinah
  • 20:49 - 20:55
    where Syedna Hamza had slashed
    the humps of the she-camels of Ali R.A.
  • 20:55 - 20:59
    We have heard all this. Obviously,
    this point is made with this backdrop.
  • 20:59 - 21:01
    Obviously, such gatherings
    happen everywhere.
  • 21:01 - 21:04
    So the point of contention is that if
    we are present in any such gathering
  • 21:04 - 21:06
    where from the look of it
    we get a feeling that
  • 21:06 - 21:09
    this isn't the right place
    for respectable people.
  • 21:09 - 21:12
    Or it is not such a place
    for people to frequent
  • 21:12 - 21:16
    whom the Prophet (pbuh) has trained,
    most of their time should pass
  • 21:16 - 21:19
    in the remembrance
    and love of Allah.
  • 21:19 - 21:22
    So who are these people,
    what is the context?
  • 21:22 - 21:25
    What city is it?
    What sort of gatherings are usual here?
  • 21:25 - 21:28
    And if there is an over
    indulgence in them,
  • 21:28 - 21:31
    then obviously there would have been
    a reason to make a comment,
  • 21:31 - 21:36
    but this is an occasion of marriage,
    why would you have any objection to it?
  • 21:36 - 21:39
    [Hassan] Please clarify another
    aspect Ghamidi Sahab,
  • 21:39 - 21:41
    the conversation that is taking
    place between two Sahaba,
  • 21:41 - 21:47
    and it is on the topic of Deen, and
    if we apply it in the light of the Quran,
  • 21:47 - 21:49
    then that activity might
    have been Prohibited
  • 21:49 - 21:51
    and might as well
    have been stopped,
  • 21:51 - 21:53
    then this difference in the
    understanding
  • 21:53 - 21:56
    and application of the
    religion between two Sahaba,
  • 21:56 - 21:58
    with reference to it too,
    please tell me what comes to light,
  • 21:58 - 22:02
    as it is generally said that if the
    opinion of so and so Sahabi has come,
  • 22:02 - 22:04
    then it is the only
    interpretation of Deen,
  • 22:04 - 22:07
    it is the most verified and
    justified point of view,
  • 22:07 - 22:09
    there isn't anything further to say,
    so we see that
  • 22:09 - 22:11
    for such an important issue,
    and they are differing themselves.
  • 22:11 - 22:14
    [Ghamidi] I am repeatedly focussing
    on the point that
  • 22:14 - 22:17
    this is not the right way
    to understand Deen.
  • 22:17 - 22:20
    When you hear the opinion of a
    Sahabi, or you listen to a Narration,
  • 22:20 - 22:23
    or if you come across some
    comment of the Prophet (pbuh)
  • 22:23 - 22:27
    on a certain situation, and
    deduced the complete Deen from it.
  • 22:27 - 22:29
    if you wish to form an opinion
    regarding Deen,
  • 22:29 - 22:31
    then all these lengthy discussions
    are for the purpose that
  • 22:31 - 22:33
    we should adopt
    the correct way.
  • 22:33 - 22:36
    First of all, we should refer
    to the Book of Allah
  • 22:36 - 22:40
    and check if this matter
    has been discussed in the Book of Allah?
  • 22:40 - 22:44
    How has it been stated there?
    If it relates to Prohibitions then
  • 22:44 - 22:47
    ascertain the principles
    established with regard to 'Prohibitions.
  • 22:47 - 22:50
    I have stated those
    things in great detail earlier.
  • 22:50 - 22:53
    Similarly, if something has
    been issued as a Sunnah,
  • 22:53 - 22:56
    then first ascertain it,
    as to what it actually is?
  • 22:56 - 23:00
    What is its backdrop?
    In what place does the Quran hold it?
  • 23:00 - 23:02
    If it is not mentioned in the Quran,
  • 23:02 - 23:06
    then how the Prophet (pbuh)
    has promulgated it among the Muslims?
  • 23:06 - 23:09
    And how has it become a
    part of their practice?
  • 23:09 - 23:12
    After learning all these things
    we may refer to the Narrations.
  • 23:12 - 23:16
    When we refer to the Narrations too,
    then look at not just a single Narration
  • 23:16 - 23:19
    or point, rather, by looking into
    the general conduct.
  • 23:19 - 23:22
    The difference that you are seeing here,
    neither is it the difference of Deen,
  • 23:22 - 23:25
    nor the difference in
    the understanding of Deen.
  • 23:25 - 23:28
    It is a difference of temperament.
    I have said earlier too,
  • 23:28 - 23:32
    that this trait is also found in
    the personality of Syedna Umar R.A.
  • 23:32 - 23:36
    i.e. among some people there is
    greater caution for such matters.
  • 23:36 - 23:39
    They don't even like to go
    near means of entertainment.
  • 23:39 - 23:42
    This difference of temperament
    should also be viewed with praise.
  • 23:42 - 23:45
    It should be preserved.
    and what does it entail?
  • 23:45 - 23:51
    It entails that if I have a tendency to
    go a little astray from the right path,
  • 23:51 - 23:55
    then some other elder would be there
    to draw attention towards it.
  • 23:55 - 23:57
    And in this way, that balance
    would remain
  • 23:57 - 23:59
    which is the beauty
    characteristic of our Deen
  • 23:59 - 24:01
    for the reason that this Deen is
    the Deen of Fitrah (Human Nature).
  • 24:01 - 24:02
    [Hassan] Right. Ghamidi Sahab,
    the last aspect which came forth
  • 24:02 - 24:05
    of this Narration, I wish that you
    briefly comment on it as well.
  • 24:05 - 24:08
    It is that if one point of view
    is held as supreme for a Sahabi,
  • 24:08 - 24:10
    the Sahaba should not attend
    such gatherings
  • 24:10 - 24:13
    even on the occasion of marriages,
    however,
  • 24:13 - 24:15
    the life and attitude of
    other Sahaba is that
  • 24:15 - 24:18
    if you hold it as a problem, then you
    better leave this place,
  • 24:18 - 24:22
    if we hold it as being permissible,
    then we should have the space,
  • 24:22 - 24:25
    let us carry it on.
    We see that generally among us,
  • 24:25 - 24:28
    this imbalance is also noticed
    that if I hold it as a vice,
  • 24:28 - 24:31
    then I wish to impose
    the same on others.
  • 24:31 - 24:33
    However, the Sahaba here
    teach us that if you hold it such
  • 24:33 - 24:35
    you may leave, while we do not
    think it so we can carry it on.
  • 24:35 - 24:36
    [Ghamidi] This is the right attitude.
  • 24:36 - 24:40
    Every person looks at things from his/her
    own perspective.
  • 24:40 - 24:43
    There may be disagreement on
    knowledge, understanding, application,
  • 24:43 - 24:46
    and as I have said, there may
    be a difference of temperament.
  • 24:46 - 24:48
    We should take care of it.
    In such instances,
  • 24:48 - 24:51
    we should not go about issuing
    Fatwas as per our whims.
  • 24:51 - 24:54
    Our worst misfortune is that,
    as a nation, once
  • 24:54 - 24:58
    we make an opinion about
    something then we are not ready
  • 24:58 - 25:01
    to listen to another opinion
    even in its context.
  • 25:01 - 25:05
    This is the reason that the judgments
    are decreed among us in black and white.
  • 25:05 - 25:10
    However, there are many situations
    in life that you place under grey areas.
  • 25:10 - 25:14
    i.e. those are the situations
    where one tendency holds a position
  • 25:14 - 25:17
    while another tendency
    too holds its own position.
  • 25:17 - 25:20
    There may be one opinion, and
    there can be another opinion as well.
  • 25:20 - 25:22
    Dozens of times it has happened
    that a comment is made
  • 25:22 - 25:26
    about a point so the people say, "Tell us
    clearly what is right and what is wrong."
  • 25:26 - 25:31
    To the extent that at times
    the same point is there,
  • 25:31 - 25:34
    however, from one angle it is
    considered as right for someone,
  • 25:34 - 25:38
    and when viewed from some other's angle
    then it will be considered as wrong.
  • 25:38 - 25:41
    For matters of life too, this opinion
    has to be formed.
  • 25:41 - 25:44
    Hence according to me,
    the attitude adopted by the Sahaba
  • 25:44 - 25:47
    also holds a lesson for us,
  • 25:47 - 25:50
    that we should learn to
    respect the opinions of others.
  • 25:50 - 25:54
    We should learn to put
    our points of view with proper arguments.
  • 25:54 - 25:57
    While commenting on something
    we should take into consideration
  • 25:57 - 26:00
    that we have heard something,
    the other person has a completely
  • 26:00 - 26:02
    different take of the whole issue.
    We should respect that.
  • 26:02 - 26:05
    With it, we will have an increase
    in scholarly temperament.
  • 26:05 - 26:08
    A variegation in the ways
    of thinking will take place.
  • 26:08 - 26:10
    There would be a living
    and dynamic society.
  • 26:10 - 26:13
    The biggest mistake that we have
    committed at our societal level is
  • 26:13 - 26:17
    that we haven't let the growth
    of an environment for healthy criticism.
  • 26:17 - 26:20
    i.e. criticism, the criticism where
    there isn't mockery or taunting.
  • 26:20 - 26:24
    Where there isn't any propaganda, where
    there is no need to unclothe each other.
  • 26:24 - 26:28
    Where there is the expression of one's
    opinions with politeness and decency.
  • 26:28 - 26:29
    And put forth its
    arguments to the people.
  • 26:29 - 26:32
    [Hassan] This Narration is also clear.
    It was an important Narration.
  • 26:32 - 26:36
    Many aspects of it came up. I wish you
    to continue further with this chain.
  • 26:36 - 26:38
    Now tell us the next Narration
    and what is being stated there?
  • 26:38 - 26:41
    [Ghamidi] Following this
    is the Narration
  • 26:41 - 26:43
    which we have taken from
    Musnad-e Is'haq Bin Ragawaih.
  • 26:43 - 26:49
    Its number is 624.
    I am reading the translation.
  • 26:49 - 26:51
    Sayyeda Ayesha R.A. states that
  • 26:51 - 26:58
    the Prophet (pbuh) heard
    Abu Musa Ash'ari reciting the Quran.
  • 26:58 - 27:02
    The Quran is the Book of Allah,
    the Prophet (pbuh) too used to read it.
  • 27:02 - 27:05
    The other Sahaba used to read it.
    We too read it.
  • 27:05 - 27:09
    The Prophet (pbuh) heard
    Abu Musa Ash'ari reciting the Quran.
  • 27:09 - 27:16
    He had a sweet melodious voice. And was
    reciting the Quran sitting in the Masjid.
  • 27:16 - 27:18
    [Hassan] Okay.
    [Ghamidi] When the Prophet (pbuh)
  • 27:18 - 27:21
    heard his recitation, he said,
    "There isn't a doubt that this person
  • 27:21 - 27:24
    has been bestowed with
    a harmony from among
  • 27:24 - 27:26
    the harmonies of
    the family of Dawood'.
  • 27:26 - 27:29
    [Hassan] Okay.
    [Ghamidi] This was the comment made
  • 27:29 - 27:31
    on his voice. With this,
    it is also clear that
  • 27:31 - 27:34
    there isn't any difference
    between voice and harmony.
  • 27:34 - 27:36
    Melodies come from the same place as voice
  • 27:36 - 27:39
    That the people had made a difference
  • 27:39 - 27:42
    among us is not valid.
    It is merely playing with words.
  • 27:42 - 27:46
    The reality is when the voice
    emanates from our vocal chords,
  • 27:46 - 27:52
    or from our tongues or our lips,
    when the voice emanates,
  • 27:52 - 27:57
    and we beautify it assumes
    the form of Singing.
  • 27:57 - 28:02
    And we enhance the beauty
    of this voice through melody.
  • 28:02 - 28:05
    Hence this was the comment
    on the recital of the Quran
  • 28:05 - 28:07
    of Syedna Abu Musa Ash'ari.
  • 28:07 - 28:10
    i.e. as if he has been given a
    musical harmony from David.
  • 28:10 - 28:13
    He does not recite the Quran
    with a voice or a sweet voice,
  • 28:13 - 28:17
    it seems as if one of the chords
    bestowed to the family of Dawood,
  • 28:17 - 28:19
    and it is spreading forth one of its
    melodies.
  • 28:19 - 28:23
    There is a beautiful commentary
    and a lot of eloquence in it.
  • 28:23 - 28:27
    I have written on it, "This is the
    assertion of the Glory of God,
  • 28:27 - 28:30
    in the supplication
    and prayers to Him,
  • 28:30 - 28:35
    hints towards the heart soothing
    songs of Syedna Dawood A.S.
  • 28:35 - 28:40
    It is known that the Zuboor
    (Psalms of David) are mostly hymns, songs
  • 28:40 - 28:43
    i.e. there are themes for the
    Glorification of Allah, Dua,
  • 28:43 - 28:46
    and it has been revealed
    in the form of Songs.
  • 28:46 - 28:50
    For the Glorification of God, in
    his supplications and prayers to Him,
  • 28:50 - 28:54
    those heart-rendering songs of
    Syedna Dawood A.S. are being hinted at
  • 28:54 - 28:57
    which he used to sing
    in the most beautiful voice
  • 28:57 - 29:01
    along with musical instruments.
    i.e. it is known about Dawood A.S.
  • 29:01 - 29:06
    and the Quran has stated it, and
    nowhere has it been negated,
  • 29:06 - 29:10
    that the Jews have included
    this music among themselves,
  • 29:10 - 29:12
    actually, he used to just
    read them in a sweet voice.
  • 29:12 - 29:15
    If there is any such thing,
    and it relates to a Prophet
  • 29:15 - 29:18
    then the experts of the Quran
    know that it some way
  • 29:18 - 29:21
    or the other points to the fact
    that this can't be accepted.
  • 29:21 - 29:26
    Nothing of this sort was done.
    It points to those heart-rendering songs
  • 29:26 - 29:30
    which he i.e. Syedna Dawood A.S.
    would sing in the most melodious voice
  • 29:30 - 29:31
    along with the
    musical instruments.
  • 29:31 - 29:35
    This has been mentioned
    in the Quran as well as in the Bible.
  • 29:35 - 29:39
    The Book with the name of 'Zuboor',
    was the collection of these songs.
  • 29:39 - 29:44
    The Prophet (pbuh) has seen
    his voice with appreciation,
  • 29:44 - 29:48
    gave reference to the
    voice of Syedna Dawood A.S.
  • 29:48 - 29:52
    and the words that he chose for it,
    there it was rhetorically indicated
  • 29:52 - 29:57
    whether it be the voice or music,
    the thing which is important is the topic,
  • 29:57 - 30:02
    and the topic here is the Book of Allah,
    so the Prophet (pbuh) has praised it.
  • 30:02 - 30:05
    He applauded his elegant voice,
    there isn't something in it
  • 30:05 - 30:07
    where the Prophet (pbuh)
    had said that in this way
  • 30:07 - 30:12
    you are actually attracting people,
    read it in simple or plain words.
  • 30:12 - 30:14
    [Hassan] Right. One supplementary
    point which comes to mind,
  • 30:14 - 30:16
    you have said that
    it is there in the Quran
  • 30:16 - 30:21
    and it is mentioned in the Bible too,
    that Syedna Dawood had such instruments,
  • 30:21 - 30:24
    when he used to recite, so those
    instruments were also made use of,
  • 30:24 - 30:27
    then if there had been a
    tradition with the Prophets
  • 30:27 - 30:29
    then in the whole life
    of the Prophet (pbuh),
  • 30:29 - 30:33
    never do we see a single instance
    when he himself had played something.
  • 30:33 - 30:37
    Therefore if it wasn't matching
    with the dignity and grace of the Prophet,
  • 30:37 - 30:38
    then earlier too this
    should have been the case.
  • 30:38 - 30:40
    And if was there then why it is not
    seen with the Prophet (pbuh)?
  • 30:40 - 30:42
    [Ghamidi] There isn't any question
    of respect and dignity
  • 30:42 - 30:44
    being associated with the
    act of playing music.
  • 30:44 - 30:47
    Whenever a Prophet is made to
    stand in this world by Allah (swt),
  • 30:47 - 30:50
    when he is appointed, then He
    entrusts him with a responsibility,
  • 30:50 - 30:53
    He, according to the
    responsibilities, is given the Book,
  • 30:53 - 30:58
    Guidance too is provided to them, and his
    personality is also molded accordingly.
  • 30:58 - 31:01
    When we study the personalities
    of the Prophets,
  • 31:01 - 31:04
    for example the personality
    of Syedna Musa A.S.
  • 31:04 - 31:06
    The personality of Syedna
    Dawood is very different.
  • 31:06 - 31:10
    The personalities of all the Prophets
    are not from the same molds.
  • 31:10 - 31:12
    The high moral conduct,
  • 31:12 - 31:15
    which the Prophet has termed as
    Makarim-e Akhlaaq'.
  • 31:15 - 31:19
    All Prophets in their place are
    glowing examples of that morality.
  • 31:19 - 31:22
    However, the nature,
    disposition, temperaments
  • 31:22 - 31:25
    are quite different, rather the Books
    that have been revealed by Allah (swt)
  • 31:25 - 31:27
    have very different styles.
  • 31:27 - 31:30
    Hazrat Isa A.S. used
    to talk in allegories.
  • 31:30 - 31:33
    You see so many beautiful
    allegories are there in the Gospels.
  • 31:33 - 31:35
    Those are found in the Quran too.
  • 31:35 - 31:37
    However, the Quran does
    not abound with them.
  • 31:37 - 31:40
    Like the allegories,
    we find in the Gospel.
  • 31:40 - 31:43
    Hence, every Prophet has his
    own taste, own disposition,
  • 31:43 - 31:45
    there can't be an
    argument based upon it.
  • 31:45 - 31:47
    [Hassan] Right, Ghamidi Sahab,
    let us move ahead with this chain,
  • 31:47 - 31:48
    and let us know what
    is the next Narration?
  • 31:48 - 31:50
    And what is discussed there?
  • 31:50 - 31:52
    [Ghamidi] The Narration that follows
  • 31:52 - 31:56
    is from Sahih Ibn-e Habban,
    its number is 892.
  • 31:56 - 32:04
    Buraida Aslami R.A. states that he
    entered a Masjid with the Prophet (pbuh).
  • 32:04 - 32:07
    He saw that a person while
    making Dua is saying,
  • 32:07 - 32:12
    " Ya Allah, I ask you in
    return for my witness that
  • 32:12 - 32:18
    There isn't any God except You.
    The Only and the support for all,
  • 32:18 - 32:21
    Who neither has a
    father nor any peer.
  • 32:21 - 32:25
    When the Prophet heard this he said,
    "I swear by the Being
  • 32:25 - 32:30
    who holds control of my life,
    he has really asked
  • 32:30 - 32:33
    in return for that great
    attribute of Allah,
  • 32:33 - 32:37
    the attribute through which, if asked,
    then He bestows
  • 32:37 - 32:40
    and if called through it,
    then He hears it necessarily".
  • 32:40 - 32:43
    This was the comment
    made by the Prophet (pbuh).
  • 32:43 - 32:44
    Then the Prophet saw a person
  • 32:44 - 32:47
    sitting in the corner of the
    Masjid and reciting the Quran.
  • 32:47 - 32:50
    i.e. first he saw that a
    person is making a supplication.
  • 32:50 - 32:53
    Asking a Dua, there are some
    words being uttered by him.
  • 32:53 - 32:55
    He appreciated those words.
  • 32:55 - 32:58
    Then he saw a person sitting in
    the corner of the Masjid
  • 32:58 - 33:03
    and reciting the Quran.
    The Prophet said that there isn't a doubt
  • 33:03 - 33:05
    that he has been gifted
    with the harmony
  • 33:05 - 33:08
    from among the harmonies
    of the family of Dawood.
  • 33:08 - 33:12
    He was Abdullah Bin Qais. i.e. the
    person reciting the Quran, who was he?
  • 33:12 - 33:15
    He was Abdullah Bin Qais, who
    is called Abu Musa Ash'ari.
  • 33:15 - 33:18
    It seems probable that the Narration
    that we read previously was very brief.
  • 33:18 - 33:20
    Here we have the details.
  • 33:20 - 33:23
    Buraida says that
    I asked the Prophet (pbuh),
  • 33:23 - 33:26
    O Messenger of Allah should I
    convey this comment to him?
  • 33:26 - 33:30
    The Prophet said, "Yes go ahead".
    Hence as I said to Abu Musa,
  • 33:30 - 33:35
    then he said in elation, that now
    you are my friend forever.
  • 33:35 - 33:37
    Then he said that
    if I had known that
  • 33:37 - 33:40
    the Prophet (pbuh)
    is hearing my recital,
  • 33:40 - 33:43
    then I would have read it
    much better than that.
  • 33:43 - 33:45
    [Hassan] Subhanallah.
    [Ghamidi] Here you can see
  • 33:45 - 33:49
    both the things in the Narrations,
    if some person has made a Dua,
  • 33:49 - 33:51
    and the words used
    in the Dua are good,
  • 33:51 - 33:56
    proper references have been made,
    if there is some part of the Quran that
  • 33:56 - 34:00
    has been read in it which really has
    a connection with the topic,
  • 34:00 - 34:02
    then the Prophet (pbuh)
    has appreciated that.
  • 34:02 - 34:05
    Here the Quran is being read,
    its recitation is being done,
  • 34:05 - 34:08
    the voice is melodious, it is
    being read with a sweet voice,
  • 34:08 - 34:12
    the Prophet (pbuh) praises it,
    and the same words that
  • 34:12 - 34:14
    were mentioned earlier,
    we see those here too,
  • 34:14 - 34:16
    and when he was made
    aware of that praise,
  • 34:16 - 34:18
    he became extremely happy,
    and he was so filled with ecstasy
  • 34:18 - 34:20
    that he went on to say that
    had he knew
  • 34:20 - 34:22
    then he would have
    read more harmoniously.
  • 34:22 - 34:29
    With a sweeter tone and melody.
    The objective for telling this is
  • 34:29 - 34:35
    that for all such things the
    Prophet has adopted this attitude.
  • 34:35 - 34:36
    Now, if some person asks that
  • 34:36 - 34:40
    did the Prophet (pbuh) himself ever
    sit and read it in that way or not?
  • 34:40 - 34:41
    It is not needed.
    The Prophet (pbuh)
  • 34:41 - 34:44
    himself would read with a
    lot of excellence, however,
  • 34:44 - 34:45
    the voice and style,
  • 34:45 - 34:48
    the sweetness of the recital
    of Abu Musa Ash'ari,
  • 34:48 - 34:52
    was highlighted by the Prophet (pbuh)
    and even appreciated it.
  • 34:52 - 34:54
    [Hassan] Right Ghamidi Sahab.
    [Ghamidi] After this,
  • 34:54 - 34:56
    the Narration which I am
    presenting to you is from Sahih Bukhari.
  • 34:56 - 35:00
    Its number is 7544.
    [Hassan] Right.
  • 35:00 - 35:05
    [Ghamidi] Abu Huraira R.A. states that
    he heard the Prophet (pbuh) say,
  • 35:05 - 35:11
    that any Prophet of Allah, when he reads
    the Quran with a sweet and loud voice,
  • 35:11 - 35:15
    then Allah (swt) listens to it
    with an attention
  • 35:15 - 35:20
    He does not listen to anything else.
    So what does this Narration tell?
  • 35:20 - 35:24
    i.e. if Abu Musa Ash'ari has read
    the Quran with a nice voice,
  • 35:24 - 35:27
    so if you get to listen to it, then
    you should applaud it too.
  • 35:27 - 35:31
    When the Prophet of Allah would listen
    to it, then he too would appreciate it.
  • 35:31 - 35:34
    And here it was told that
    the Lord of this universe
  • 35:34 - 35:38
    listens to it with attention as well.
    That point which was said at an occasion,
  • 35:38 - 35:40
    when a person came
    and said that
  • 35:40 - 35:45
    I like my shoes and dress
    be very beautiful so it was said,
  • 35:45 - 35:47
    "Allahul Jameel Wa Yuhibbul Jamaal".
  • 35:47 - 35:52
    'Allah Himself is beautiful
    and He loves beauty and elegance too'.
  • 35:52 - 35:55
    Here it was told that
    melodious sweet voice,
  • 35:55 - 36:00
    the voice which mesmerizes, like
    the voice of Abu Musa Ash'ari.
  • 36:00 - 36:04
    Or of any other person, it wasn't
    just that I liked this voice,
  • 36:04 - 36:06
    this voice should
    be liked by all,
  • 36:06 - 36:10
    rather this voice is liked by
    the Lord of this Universe.
  • 36:10 - 36:13
    So it implies that the things of
    beauty created by Allah (swt),
  • 36:13 - 36:16
    are the favourite
    things of Allah.
  • 36:16 - 36:22
    The beauty, elegance rather
    the sense of the aesthetics of Allah
  • 36:22 - 36:27
    are manifested in those
    things of beauty.
  • 36:27 - 36:29
    Hence these things should
    never be looked down upon,
  • 36:29 - 36:32
    it implies that they should
    never be considered with scorn.
  • 36:32 - 36:35
    i.e. it should not be thought as
    to what difference does it make?
  • 36:35 - 36:37
    The Quran is the Book of Allah,
    we have to read it.
  • 36:37 - 36:40
    When we read it we have to
    actually receive guidance from it.
  • 36:40 - 36:43
    So what is the point in reading
    it with a good voice?
  • 36:43 - 36:47
    So it was told that these are the aspects
    of beauty, elegance, and adornment.
  • 36:47 - 36:52
    These have their own place. And it
    is liked by me as well as by my Lord.
  • 36:52 - 36:54
    [Hassan] Right.
    [Ghamidi] So with this aspect,
  • 36:54 - 36:58
    this Narration should be viewed.
    After this, we have taken the Narration
  • 36:58 - 37:03
    from Musnad-e Ahmad,
    its number is 13377.
  • 37:03 - 37:11
    Anas Bin Malik R.A. states that the
    Prophet (pbuh) was in one of his journeys.
  • 37:11 - 37:17
    And along with him was a black young man,
    whose name was Anjasha.
  • 37:17 - 37:21
    He had a good voice and would
    accompany his wives
  • 37:21 - 37:23
    and sing songs
    while driving the camels.
  • 37:23 - 37:25
    [Hassan] Okay.
    [Ghamidi] I am presenting
  • 37:25 - 37:29
    these Narrations especially to you that
    'women should not hear the voice of men',
  • 37:29 - 37:31
    'men should not hear
    the voice of women', etc.
  • 37:31 - 37:34
    Look at what comes forth
    in the light of these Narrations?
  • 37:34 - 37:37
    With this, the reality also
    comes to be known that
  • 37:37 - 37:40
    the point stated with regard
    to the Prophet's wives,
  • 37:40 - 37:44
    that too has a context.
    I have had a detailed discussion on it.
  • 37:44 - 37:47
    Those people who have
    inferred from it that
  • 37:47 - 37:49
    even the voice of a woman
    is to be veiled,
  • 37:49 - 37:51
    they haven't really
    understood the whole point.
  • 37:51 - 37:55
    That point wasn't made there at all.
    There it was a specific situation,
  • 37:55 - 37:59
    an occasion where the Prophet's
    wives have been instructed that
  • 37:59 - 38:02
    these hypocrites who
    present themselves on your door.
  • 38:02 - 38:06
    They are up to different conspiracies,
    and have mischief in their minds.
  • 38:06 - 38:09
    Be wary of them. From that,
    the people deduced this!
  • 38:09 - 38:13
    Here you see, that the Prophet (pbuh),
    is listening to women, slave-girls.
  • 38:13 - 38:16
    He goes on further to say
    to Sayyeda Ayesha that
  • 38:16 - 38:18
    if you wish to hear
    then she listens too.
  • 38:18 - 38:21
    Black men are singing too,
    they are being listened to.
  • 38:21 - 38:23
    And here as well you see,
    what are the words,
  • 38:23 - 38:26
    "He had a sweet voice,
    his name was Anjasha,
  • 38:26 - 38:30
    a black young man, who
    had a melodious voice,
  • 38:30 - 38:33
    and used to accompany the Prophet's
    wives in the caravan
  • 38:33 - 38:36
    to sing and drive the camels.
    Do you know what Hudi is?
  • 38:36 - 38:41
    These are the songs that are sung to
    drive and speed up the camels.
  • 38:41 - 38:43
    Those are called Hudi.
  • 38:43 - 38:46
    This word is also similarly
    used in the Urdu language.
  • 38:46 - 38:50
    So he used to do 'Hudi-Khwaani'.
    i.e. he used to sing such a song
  • 38:50 - 38:56
    that the camels would speed up.
    And the journey would complete fast.
  • 38:56 - 39:01
    Hence, on an occasion, i.e.
    he would accompany the Prophet's wives,
  • 39:01 - 39:04
    and sing to drive the camels,
    hence on an occasion,
  • 39:04 - 39:06
    he really speeded up
    the camels of the Caravan.
  • 39:06 - 39:08
    [Hassan] Okay.
    [Ghamidi] i.e. he sang the Hudi,
  • 39:08 - 39:13
    and did it so well that the camels
    of the caravan went on fast.
  • 39:13 - 39:19
    Anas R.A. says that when he was near
    the Prophet and Anjasha he heard,
  • 39:19 - 39:23
    that the Prophet on seeing this said,
    Alas, I feel sorry for you Anjasha
  • 39:23 - 39:27
    please go slow Anjasha, let these Aabgeens
    (delicate vessels made of mud) move slowly
  • 39:27 - 39:31
    i.e. these are women folk.
    See what a beautiful expression is it.
  • 39:31 - 39:33
    Let these 'Aabgeens' travel slowly,
  • 39:33 - 39:36
    i.e. he meant that the women
    are sitting on the camels,
  • 39:36 - 39:39
    and if you sing in this way,
    and if the camels move on at this speed,
  • 39:39 - 39:42
    then there is a fear
    that they might get harmed.
  • 39:42 - 39:44
    [Hassan] The comment has
    been made on the speeding camels.
  • 39:44 - 39:45
    [Ghamidi] The comment
    has been made on it.
  • 39:45 - 39:49
    However, he used to sing Hudi,
    and would do so in a good voice.
  • 39:49 - 39:52
    He used to accompany the
    Prophet's wives on the journey.
  • 39:52 - 39:56
    He used to sing Hudi and did his
    job in such a wonderful voice,
  • 39:56 - 39:58
    that the camels would
    start moving speedily.
  • 39:58 - 40:01
    Here the Prophet said to him,
    sing in a lower voice.
  • 40:01 - 40:05
    That you have such an exceptional power
    to mesmerize with your voice,
  • 40:05 - 40:09
    that the camels do not pause at all,
    they just race forward.
  • 40:09 - 40:13
    A little lower in voice as the camels
    have delicate vessels on them.
  • 40:13 - 40:15
    And they might get harmed.
  • 40:15 - 40:17
    [Hassan] This Narration Ghamidi
    Sahab was quite exceptional.
  • 40:17 - 40:18
    It is well expounded.
  • 40:18 - 40:20
    The time for this session
    is also nearing its end.
  • 40:20 - 40:20
    I wish that you present
    the last Narration for today.
  • 40:20 - 40:22
    And then we would
    move towards the close.
  • 40:22 - 40:24
    This is the Narration
    of Syedna Umar R.A.
  • 40:24 - 40:27
    and we have taken it
    from Nasai's As Sunan ul Kubra.
  • 40:27 - 40:31
    Its number is 8193.
  • 40:31 - 40:34
    Umar R.A. states, i.e. Syedna Umar,
  • 40:34 - 40:37
    Umar Ibn-e Khattab R.A.
    Umar R.A. states that
  • 40:37 - 40:41
    the Prophet (pbuh)
    in one of his journeys,
  • 40:41 - 40:47
    said to Abdullah Bin Rawaha, would
    you speed up our rides a little.
  • 40:47 - 40:50
    i.e. he himself requested
    for singing the Hudi.
  • 40:50 - 40:52
    [Hassan] Okay.
    [Ghamidi] When the camels
  • 40:52 - 40:55
    are journeying and the
    cameleers are with them.
  • 40:55 - 40:57
    There are women
    as well men among them.
  • 40:57 - 41:00
    And at times the camels slow down
    a bit,
  • 41:00 - 41:03
    so the Prophet (pbuh) said
    to Abdullah Bin Rawaha,
  • 41:03 - 41:08
    "Would you speed up our rides a little",
    Abdullah replied,
  • 41:08 - 41:11
    "I have stopped with the singing of Hudi".
  • 41:11 - 41:14
    On this Umar R.A. said,
    "Listen and Obey".
  • 41:14 - 41:18
    You have stopped? What is this?
    The Prophet (pbuh) has said.
  • 41:18 - 41:22
    You note the nature of
    a person, how it manifests?
  • 41:22 - 41:27
    Umar said, "Listen and obey",
    hence he sang these couplets.
  • 41:27 - 41:29
    "O Allah, had Your
    Mercy not been there,
  • 41:29 - 41:31
    then we neither would
    have received Guidance,
  • 41:31 - 41:34
    nor would have made charity.
    Neither would we offer Salah,
  • 41:34 - 41:38
    so now bestow us with
    your peace and keep us steadfast
  • 41:38 - 41:41
    in case of an encounter
    with the enemy".
  • 41:41 - 41:44
    The original words
    that are used in it are
  • 41:44 - 41:50
    "Allahumma Lawla Anta
    Mahtadaina Wala Tassaddaqna
  • 41:50 - 41:56
    Wala Sallaina Fa Anzalan Sakinatan Ilaina
    Was Sabbitul akdaama In Laa Kaina"
  • 41:56 - 42:00
    These were the couplets read by him,
    I have read its translation to you.
  • 42:00 - 42:03
    When the Prophet (pbuh)
    heard these pure words,
  • 42:03 - 42:08
    he said, "Ya Allah have Mercy upon him".
    Umar R.A. immediately said
  • 42:08 - 42:10
    "Now the Mercy has
    become compulsory!"
  • 42:10 - 42:12
    [Hassan] Subhanallah.
    [Ghamidi] There are some
  • 42:12 - 42:16
    other aspects as well, i.e. how the
    Sahaba used to see the Prophet (pbuh)?
  • 42:16 - 42:21
    What was the importance of a request of
    the Prophet (pbuh) for Syedna Umar R.A.
  • 42:21 - 42:23
    And the point that if on any
    occasion
  • 42:23 - 42:27
    the Prophet has blessed
    someone with such a sentence,
  • 42:27 - 42:29
    then what was its
    significance for them?
  • 42:29 - 42:32
    However, as of now, this aspect does
    not relate to our topic.
  • 42:32 - 42:35
    Still, the real point
    is clear even in this.
  • 42:35 - 42:37
    That such couplets were sung
  • 42:37 - 42:40
    and the Prophet (pbuh) himself
    had requested for them.
  • 42:40 - 42:42
    [Hassan] Ghamidi Sahab, all those
    Narrations from the corpus of Hadees
  • 42:42 - 42:44
    where, with reference to
    Singing and Music,
  • 42:44 - 42:47
    with some aspect or the other,
    some point has been discussed
  • 42:47 - 42:49
    and those Narrations are
    acceptable to us
  • 42:49 - 42:51
    with respect to their
    Chain of Narrations,
  • 42:51 - 42:53
    i.e. either those are Sahih
    or the level of Hasan.
  • 42:53 - 42:55
    We are exploring the whole
    corpus of Hadees with you.
  • 42:55 - 42:58
    And the arguments that
    you had pointed out
  • 42:58 - 42:59
    in the introductory Sessions,
  • 42:59 - 43:02
    their applications are
    also becoming clear in these.
  • 43:02 - 43:04
    A lot of newer aspects were
    unraveled in Today's session.
  • 43:04 - 43:05
    I would wish that in the
    next episode
  • 43:05 - 43:08
    all the Narrations would
    be completed inshallah.
  • 43:08 - 43:11
    And after that a concise
    and complete analysis that
  • 43:11 - 43:13
    the biographical recorda in history
    have in them, about the Prophet (pbuh).
  • 43:13 - 43:16
    What aspects are stated
    with reference to Singing and Music?
  • 43:16 - 43:18
    We have exhausted our time,
    we shall again be at your service.
  • 43:18 - 43:21
    Thank you very much
    for your time till now.
  • 43:21 - 43:22
    [Ghamidi] Thank you very much.
Title:
Response to 23 Questions - Part 65 - Singing and Music ( Ghina aur Moseeqi ) - Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
43:30

English, British subtitles

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