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

Response to 23 Questions Part- 65 Singing
and Music, Episode- 8 Javed Ahmed Ghamidi

[Hassan Ilyas] Bismillahir Rahmanir
Rahim, As Salam Alaikum

Welcome to yet another Session of
'From the Desk of Ghamidi'.

The chain of discussions continues
on the 23 Objections.

Today is the 65th Episode
of that Series.

The important objection on
Singing and Music is under debate.

And today we are about to begin
the 8th Session on this particular topic.

Thank you very much
Ghamidi Sahab for your time.

Let us start, the Narrations that
you were stating in the last session

and we were trying to know that all
that is found in the corpus of Hadees

with reference to Singing and Music,
from those Narrations

which according to
the Chain of Narrations

are of the level of Sahih or Hasan.
We read each and every Narration

and the introduction which you stated,
after understanding it from the Quran,

that actually it is the use of things
which turns them as forbidden.

The basis of which is
present in Surah Aaraf,

which are those 5 things.
There isn't any explicit mention

of the Prohibition of Singing and Music.
Those too are being applied

in each and every Narration
by us to understand the correct situation.

Please go ahead and tell us
where do we stand

with respect to the chain
of Narrations?

What is the next narration?
And what actually is discussed therein?

[Javed Ahmed Ghamidi] We have
read 15 Narrations before this.

This is the 16th, its text has been
taken from Sahih Bukhari as well.

Its number is 952.
[Hassan] Right.

[Ghamidi] I am just reading the
translation.

Sayyeda Ayesha says Abu Bakr R.A.
came to my house.

He was her respected father.

Abu Bakr R.A. came to my house.

At that moment two slave-girls
from Ansar were playing the 'Daf'

and singing the song which
the Ansar had sung for each other

on the day of the Battle of Buaas.

Generally, there used to be the
slave-girls who would sing songs.

They used to sing in gatherings
as well as in houses.

At that moment two slave-girls
from Ansar were playing the 'Daf'

and singing the song which
the Ansar had sung for each other

on the day of the Battle of Buaas.

The Prophet (pbuh) had covered his face
with a cloth and was taking rest.

i.e. those slave-girls were singing
and playing the Daf too,

Sayyeda was listening to it, the
Prophet (pbuh) was taking rest

and he (pbuh) had covered
his face with a cloth.

The Prophet (pbuh) covering
his face was taking a rest,

however, neither did he say anything
to them nor he was stopping them.

i.e. it did not happen that he
expressed some dislike

or drew the attention of Sayyeda,
or had stopped them from doing this.

They were singing and playing
the 'Daf' as well.

Sayyeda was listening to it, the
Prophet (pbuh) was present there too.

However, he did not utter
any sentence of objection.

And neither did he adopt an
attitude of objection.

However, neither did he say anything to
them nor did he stop them.

Sayyeda says that both those slave-girls
weren't professional singers.

i.e. one should not think that
they were professional singers

who had been called and they
were displaying their Art there.

Like the slave-girls usually sang
in houses and elsewhere too.

Such were these two
slave-girls from Ansar

who had been playing
the Daf and singing that song.

When Abu Bakr R.A. saw this,
he said astonishingly,

"In the house of the Prophet (pbuh)
such Satanic instruments of music!"

i.e. Syedna Siddique R.A.
made this comment on it.

Now you see, probably
he must have thought

that the Prophet ( pbuh)
was unaware of it.

Or he (pbuh) is taking rest and
possibly is asleep.

Or he did not pay attention to it.
So he said,

"In the house of the Prophet (pbuh)
such Satanic instruments of music!"

Sayyeda says that it was the day of Eid.
When the Prophet (pbuh) heard this,

he uncovered his
face (pbuh) and said,

"Abu Bakr let these girls sing,

every nation has an Eid
and it is the day of our Eid."

[Hassan] SubhanAllah, okay.

[Ghamidi] Just imagine the way
the Prophet has conveyed these teachings.

i.e. the religious mentality becomes
sensitive about these things.

It should come on
to the right equilibrium.

It should learn to see things
in their proper context and place.

It should become aware what
is the context of something?

On what occasion a certain
activity is not just permitted,

rather, it should be done.
That the human nature demands it.

When the Prophet (pbuh) heard this,
he uncovered his face and said,

"Abu Bakr let these girls sing,
every nation has an Eid

and this is the day of our Eid".

"So when Abu Bakr R.A. attended to
other things then I waved at the girls,

hence both of them left the place".
[Hassan] Who had waved?

[Ghamidi] Sayyeda,
Sayyeda says that

this wasn't liked by her father, so
in spite of this comment

from the Prophet (pbuh) she didn't want
this to continue,

so she hinted to the girls,
hence they obviously left the place.

This is the Narration.
Now you see,

when Syedna Abu Bakr said,
"In the House of the Prophet (pbuh)

these Satanic instruments of music",
I have written a note on it.

This comment has been made

in consideration of the
use of musical instruments,

in the era of Pagan Arabia which
we see day and night even in our times.

What is being played here?
Daf is being played here.

He has categorized the Daf within the
definition of musical instruments.

With this, it becomes clear that
Daf is no different

from the class of musical instruments.
[Hassan] An important point.

[Ghamidi] i.e. like the other
instruments of music,

this too is among the
instruments of music.

He did not like it, and from
what aspect did he not like them?

That even if it is
a permissible activity,

then how can it be done inside the
house of the Prophet (pbuh)?

And what was the point
towards which the Prophet (pbuh)

drew his attention?
Whether, it is my house

or of somebody else',
these activities also have a place,

and how was it elaborated?
Today is the day of Eid,

every nation has a day of Eid.
Today is our Eid.

If there is some singing and music,
some entertainment is being done,

then there should not
be any objection to it.

This point was focused on
by the Prophet (pbuh).

This comment has been made
in consideration of the

use of musical instruments,
among the pagan Arabs,

which we see day and
night even in our times.

This term is there in multiple places
in the Narrations that

these are Satanic instruments or
these are the voices of Satan,

This term has been used in
multiple places in the Narrations,

in consideration of this aspect, since
their general use is not seen as good,

and it is thought that
this is a nocturnal party,

these are played there,
and slave-girls sing there,

and they use all sort of couplets.
Since these activities are common

and the pious do
not generally like them.

Hence Syedna Siddique said
this in consideration of the same.

[Hassan] Right.
[Ghamidi] The Prophet (pbuh),

i.e. the personality like Syedna Siddique
said this, the Prophet made it clear

from his action that none among
these in essence is forbidden.

Now you see what in
essence is not forbidden?

Singing, in essence, is not forbidden.
One point.

Even the singing of the girls
in essence is not forbidden.

If you listen to their
singing, and you are a male

then this too, in essence,
is not forbidden.

And it was also made clear along
with it that the Daf was being played,

obviously, it is among the common
instruments for music,

hence singing along with the instruments
of music is also not forbidden.

Hence, with his practice, all this
was clarified by the Prophet (pbuh).

The Prophet made it clear from
his action that

none among these,
in essence, is forbidden.

It is their good or bad use,
which at times becomes

the cause of forbiddance, permissibility
or their recommendation.

This is the aspect to which I am
repeatedly drawing attention to.

i.e. it becomes the reason
for Prohibition when these instruments

or a good voice is used for the
propagation of some evil.

Like for the propagation of Shirk,
like for the propagation of Bid'aat.

Like for the propagation
of Fawahish (Vulgarity).

When we will use it for wrong ends then
the forbiddance will be there too.

The warning would also be made.
Attention would also be drawn.

There would be a harsh
comment made as well.

And a personality like
Syedna Siddique or

Syedna Umar would also
use such words for it.

That should be understood
in this background as well.

The Prophet (pbuh)
has taught to differentiate

between their good and evil use,
after that, it is obvious that

Syedna Abu Bakr would not have
further held on to this opinion.

i.e. it can't happen
that even after this event,

Syedna Siddique would have
remained firm on that opinion of his.

That under all conditions
these are Satanic instruments.

A statement was made by him.
The Prophet (pbuh) drew attention

towards the other aspect,
in his presence, this attention was drawn.

Daf was being played too.
The song was being sung too.

And who was playing
Daf and singing songs?

The girls were doing it.

Now, just try to look at these concepts
in the religious backdrop of ours.

Each one among these has been
approved by the Prophet (pbuh).

And it was appreciated
that it was the day of Eid,

if such activities are done
on the day of Eid,

then in accordance with the
occasion and context

these are quite suitable activities.

[Hassan] Right. A few minor questions
related to this Narration come to mind,

I wish to present them to you.
Please tell me about this first thing,

of all the Narrations that have come
under discussion,

among them, the singers
are the slave-girls,

so I would wish to ask you
that this activity in that culture

was not considered a
respectable profession that the elite

and the nobles would adopt as a career
which we see in the present times

which we term as the artistic mindset,
and it commands a lot of respect.

Was this activity of singing and playing
of music confined just to the slave-girls

or that class that was not so
much respected in society?

[Javed Ahmed Ghamidi] The point is that
these too were human beings.

If they were slave-girls,
they were women as well.

If they were slaves,
they constituted men only.

However, these were the people
who had to provide service.

These were the ones to work in fields,
guide the caravans.

In the same way,
for the means of entertainment,

a certain type of training
and perseverance is required.

So they were the ones to
provide such services.

Other than these there is a mention
of certain other things.

i.e. when we read the history,
or poetry or literature of Arab,

then many other people too,
including the womenfolk

of respected families are
seen to have shown keenness for it.

However, it is mostly seen that these
slave-girls used to sing and play music.

They were the ones to enliven the parties.
And when they would come to homes,

they generally liked to play
the Daf or Sing some songs.

And since their songs were the result
of their practice and perseverence,

they knew the art of playing
the music and singing,

so the people liked their performances.
These are all the aspects.

[Hassan] One more aspect,
Ghamidi Sahab, which I am bringing forth

is that generally, when such
Narrations are presented,

then it is said, in that era
when they used to sing and play,

the people had great virtues,
Godliness, sincerity, humility,

and fear of God was so much
that in spite of all this,

their heart wasn't inclined towards it.
In today's age

when we see the deplorable condition
of Iman of people,

then we would stop people
on the principle of

'Saddan li-zariya',
so that we do not get at all

inclined to hear the voice of a girl.

Once we hear the voice
we shall get mesmerized by her,

and which will finally
lead to wrong temptations.

Therefore it was okay for that period,
their Iman was of such level,

In the present age,
we have to bar it

on the principle of Sadd-e Zariya
(things which lead to Evil).

[Javed Ahmed Ghamidi]
There are two points of it.

The first point is that those people
who are quite superior

with regard to 'Taqwa' or for those

who do not possibly fear this, they
should then listen with more fervor!

Both things should happen.
Since the Prophet (pbuh) has heard it.

So that should surely be followed?!
The second point is that

the principle of Sadd-e Zariya
(stopping from that which leads to Evil)

does not follow the mechanism that
something, in essence, is not forbidden,

and we declare it as forbidden.

Here the attention is drawn
in the same manner that

this particular thing is
completely permissible,

however, if you indulge too much in it,
it may result in the following evils.

[Hassan] Right.
[Ghamidi] This we tell our children,

those are common things of play, there
may not be any debate about them.

If we spend more time in it,
the studies would be affected.

You won't be able to
dedicate yourself to work.

There are so many
of our pastimes regarding which

we keep giving such warnings.

However, we never say that
in essence, these are Prohibited.

Aren't you aware that generally when
kids are getting their schooling,

then if we see them reading even
a novel, or reading a common book,

then we draw their attention to focus
on books prescribed in the syllabus,

read those books.
Hence for each activity,

there is an appropriate
time and context,

which are taken into
consideration while doing it.

Then again, if we stop people
from it, will they stop?

i.e. if you keep persuading them
to the right attitude and nature

then they will be trained in the right
manner. If you tell them that

you will have to take care
of the following drawbacks

then they would keep
those points in memory.

They will thus control themselves.
So I am against the idea that for

Sadd-e Zariya, if we adopt such
strictness then society would be reformed.

Let us move further on, were all the
Sahaba (Companions) of the same level?

i.e. they comprised the
Baddu (Bedouins) as well.

They would come from
the adjoining areas too.

Did the Prophet made any such
announcement for them and said

that in my gathering, it's okay
for these people not to treat

these things on the principle
of Sadd-e Zariya, however,

you people should
remain aloof from it

as you people do not possess
that 'Taqwa', and Godliness.

i.e. Iman has not yet
entered their hearts,

i.e. there is a group that has
accepted Iman,

and these comments of the
Quran pertain to them.

You people should be careful about it.

This wasn't the methodology
adopted by the Prophet (pbuh).

And I would humbly submit
that our Ulema too

should rectify themselves in this matter.

[Hassan] Right.
[Ghamidi] The methodologies and attitudes

adopted by the Prophet (pbuh),
are the exemplary attitudes for us.

Those only should always
be kept in consideration.

Exceeding those, whatever we will do,
will in one way or the other

lead to some problems.
Hence we should have the right stand.

All Fine Arts relate to beauty, that
all Fine Arts are completely Permissible.

Nothing in them,
in essence, is Prohibited.

It is their use,
or their overuse,

where at times some negative
comments are to be made.

[Hassan] Right, Ghamidi Sahab, let us
take the discussion along.

This aspect became clear
with reference to the Narration.

I would like you to go ahead
with the next Narration

and tell us as to
what is discussed there?

[Ghamidi] The next Narration which
I am about to read,

I have taken its text from
Nasai's As Sunan ul Kubra,

its number is 5539.
[Hassan] Right.

[Ghamidi] I am readings its translation.
Aamir Bin Saad Bajli narrates,

'He says that in one marriage ceremony, I
sat near Karza Bin Kaab, Abu Masud Ansari

and Sabit Bin Zaid, when I saw some
girls were playing the Daf and singing.

I said, "Subhanallah, you all
are the Companions of the Prophet (pbuh),

rather the participants
of the Battle of Badr,

and all this is happening
right under your nose".

[Hassan] Okay.
[Ghamidi] You see,

the religious mentality
of today's age,

like in the case of Sadd-e Zariya,
it becomes excessively strict,

or indulgence in these things
are considered against the religion.

Such people existed even in those times.

Aamir Bin Saad Bajli narrates,
'he says that in one marriage ceremony

I sat near Karza Bin Kaab,
Abu Masud Ansari and Sabit Bin Zaid,

when I saw, and who are these people
he himself has told ahead,

that some girls were playing
the Daf and singing,

"I said, Subhanallah,

you all are the Companions
of the Prophet (pbuh)

rather the participants
of the Battle of Badr".

"And all this is taking place
right under your nose!"

Karza and Abu Masud
started saying,

if you wish to, then you may
listen to this with us,

and if you do not
wish to you may leave.

For the reason, we have been
given permission

for singing and playing of music
during marriages

and crying on the dead. if the 'Nauha'
(Wailing) is not done in it.

[Hassan] Subhanallah.
[Ghamidi] Therefore, he told him

leave aside the rest of the time,
there can be a debate on it,

however, on occasions of marriages,
we have seen that

the Prophet has advised for it.
In the same way, if some one has died,

has departed the world, then
the expressions of human emotions

happens in the form of crying.
So he warned that

the Prophet (pbuh) has stopped us
from doing wailing,

however, he hasn't stopped crying.
Similarly,

if these activities become rampant,
or their misuse takes place,

people start going daily
to the gatherings of slave-girls,

or to the night parties, then there is a
scope for barring them from this.

It is the occasion of marriage,
and you say such things.

"If you do not feel like listening to it,
then go and do your work",

"we have the permission
of the Prophet (pbuh) for it".

This was said by them.

The words 'like the companions of the
Prophet, the participants of Badr',

and all this is taking
place in front of them.

On this, I have written,

'Why would this question arise
with regard to Singing and Music?'

i.e. what is the reason that even
Syedna Siddique too said this?

The slave- girl adopted this attitude
on seeing Syedna Umar

in front of the Prophet (pbuh)?
Which we have read earlier.

Why this question would arise
with regard to Singing and Music?

We have elaborated earlier
that just like in our age,

its use in that era too, now
note here, what was it?

Its use, similar to our age
its use in that era too

was mostly for the
propagation of polytheistic concepts

and for the propagation
of Fawahish (Vulgarity).

We have commented
earlier that if we look into our own time,

this wrong use can be
experienced in multiple places.

The issues relating to its indulgence,
that we see every day as well.

We experience them,
like the way, in the present times,

we often have to emphatically
and strictly draw attention

in those times too, due to
its misuse, or overuse,

such comments would
come forth by the people.

Why this question would arise
with regard to Singing and Music?

We have elaborated it earlier,
that like in our times,

in those times too, its use was mostly for
the propagation of polytheistic concepts

and for the propagation
of Fawahish (Vulgarity).

The word 'Rukhsat' (Leave)
in the Narrations

have been spoken
with this consideration.

Since this was its general use, then is it
the case that we will not use it at all?

So the word 'Rukhsat'
given implies that

if the content is good,
if there isn't any defect in the song,

if the occasion is such,

if such overuse isn't there
that even the Salah or Sawm is hampered,

and the religious life is completely
ruined then there isn't any harm in it.

In every language, we can find
examples for such use of words.

The condition of 'Marriages'
in this sentence is to convey

that in general, the business of
our lives, i.e. he has replied to him,

i.e. the word 'Marriages' is used.

In normal circumstances, our having
been busy could, in some aspect,

have been objectionable, however,
on this occasion of happiness,

its possibility is also not there.

For the reason that the
Prophet (pbuh) himself on this occasion

and for the same reason
has permitted it.

Therefore he has stated
the complete point.

That this, in essence,
is not something prohibited.

Its use can definitely be
for the wrong purposes.

If you have any worry,
you may not sit here and may leave.

If we had been busy in Normal
circumstances in this activity,

and you had felt that while
shirking some religious responsibility

or exceeding our limits
this activity is being done,

then you could
have very well said this.

In times of marriages,
the Prophet has clearly allowed it.

So what is the reason
for objecting to it?

If you wish to sit you are welcome

otherwise, you are free
to leave the place.

If you understand the proper
context of this sentence,

then it has been spoken in this meaning.
[Hassan] Right.

[Ghamidi] This leave or rather advise
for such occasions by the Prophet (pbuh) ,

have been discussed earlier.

i.e. the reference which he has given,
we have had read those Narrations.

[Hassan] Right. Okay. Ghamidi Sahab
the Narration which you read just now,

the point which you
stated in the note,

that the Sahaba are speaking
this from the aspect that

in normal circumstances
this could be worth condemning,

so why under normal conditions
should this be condemned?

i.e. the Sahaba have a special position,

they have become a part of
the mission of Prophethood.

So in which aspect have
you written this point of

'Normal circumstance'
which could be worth condemning?

[Ghamidi] You see, a final narration would
also come up soon,

with that, you will have an idea
of the wrong uses of it

that were prevalent
among the Arabs.

The Prophet (pbuh) himself
has commented on its wrong use

and said that this was
a very shameful act.

Generally, such gatherings would be there.
Before this too,

you have heard that one
gathering had been arranged in Madinah

where Syedna Hamza had slashed
the humps of the she-camels of Ali R.A.

We have heard all this. Obviously,
this point is made with this backdrop.

Obviously, such gatherings
happen everywhere.

So the point of contention is that if
we are present in any such gathering

where from the look of it
we get a feeling that

this isn't the right place
for respectable people.

Or it is not such a place
for people to frequent

whom the Prophet (pbuh) has trained,
most of their time should pass

in the remembrance
and love of Allah.

So who are these people,
what is the context?

What city is it?
What sort of gatherings are usual here?

And if there is an over
indulgence in them,

then obviously there would have been
a reason to make a comment,

but this is an occasion of marriage,
why would you have any objection to it?

[Hassan] Please clarify another
aspect Ghamidi Sahab,

the conversation that is taking
place between two Sahaba,

and it is on the topic of Deen, and
if we apply it in the light of the Quran,

then that activity might
have been Prohibited

and might as well
have been stopped,

then this difference in the
understanding

and application of the
religion between two Sahaba,

with reference to it too,
please tell me what comes to light,

as it is generally said that if the
opinion of so and so Sahabi has come,

then it is the only
interpretation of Deen,

it is the most verified and
justified point of view,

there isn't anything further to say,
so we see that

for such an important issue,
and they are differing themselves.

[Ghamidi] I am repeatedly focussing
on the point that

this is not the right way
to understand Deen.

When you hear the opinion of a
Sahabi, or you listen to a Narration,

or if you come across some
comment of the Prophet (pbuh)

on a certain situation, and
deduced the complete Deen from it.

if you wish to form an opinion
regarding Deen,

then all these lengthy discussions
are for the purpose that

we should adopt
the correct way.

First of all, we should refer
to the Book of Allah

and check if this matter
has been discussed in the Book of Allah?

How has it been stated there?
If it relates to Prohibitions then

ascertain the principles
established with regard to 'Prohibitions.

I have stated those
things in great detail earlier.

Similarly, if something has
been issued as a Sunnah,

then first ascertain it,
as to what it actually is?

What is its backdrop?
In what place does the Quran hold it?

If it is not mentioned in the Quran,

then how the Prophet (pbuh)
has promulgated it among the Muslims?

And how has it become a
part of their practice?

After learning all these things
we may refer to the Narrations.

When we refer to the Narrations too,
then look at not just a single Narration

or point, rather, by looking into
the general conduct.

The difference that you are seeing here,
neither is it the difference of Deen,

nor the difference in
the understanding of Deen.

It is a difference of temperament.
I have said earlier too,

that this trait is also found in
the personality of Syedna Umar R.A.

i.e. among some people there is
greater caution for such matters.

They don't even like to go
near means of entertainment.

This difference of temperament
should also be viewed with praise.

It should be preserved.
and what does it entail?

It entails that if I have a tendency to
go a little astray from the right path,

then some other elder would be there
to draw attention towards it.

And in this way, that balance
would remain

which is the beauty
characteristic of our Deen

for the reason that this Deen is
the Deen of Fitrah (Human Nature).

[Hassan] Right. Ghamidi Sahab,
the last aspect which came forth

of this Narration, I wish that you
briefly comment on it as well.

It is that if one point of view
is held as supreme for a Sahabi,

the Sahaba should not attend
such gatherings

even on the occasion of marriages,
however,

the life and attitude of
other Sahaba is that

if you hold it as a problem, then you
better leave this place,

if we hold it as being permissible,
then we should have the space,

let us carry it on.
We see that generally among us,

this imbalance is also noticed
that if I hold it as a vice,

then I wish to impose
the same on others.

However, the Sahaba here
teach us that if you hold it such

you may leave, while we do not
think it so we can carry it on.

[Ghamidi] This is the right attitude.

Every person looks at things from his/her
own perspective.

There may be disagreement on
knowledge, understanding, application,

and as I have said, there may
be a difference of temperament.

We should take care of it.
In such instances,

we should not go about issuing
Fatwas as per our whims.

Our worst misfortune is that,
as a nation, once

we make an opinion about
something then we are not ready

to listen to another opinion
even in its context.

This is the reason that the judgments
are decreed among us in black and white.

However, there are many situations
in life that you place under grey areas.

i.e. those are the situations
where one tendency holds a position

while another tendency
too holds its own position.

There may be one opinion, and
there can be another opinion as well.

Dozens of times it has happened
that a comment is made

about a point so the people say, "Tell us
clearly what is right and what is wrong."

To the extent that at times
the same point is there,

however, from one angle it is
considered as right for someone,

and when viewed from some other's angle
then it will be considered as wrong.

For matters of life too, this opinion
has to be formed.

Hence according to me,
the attitude adopted by the Sahaba

also holds a lesson for us,

that we should learn to
respect the opinions of others.

We should learn to put
our points of view with proper arguments.

While commenting on something
we should take into consideration

that we have heard something,
the other person has a completely

different take of the whole issue.
We should respect that.

With it, we will have an increase
in scholarly temperament.

A variegation in the ways
of thinking will take place.

There would be a living
and dynamic society.

The biggest mistake that we have
committed at our societal level is

that we haven't let the growth
of an environment for healthy criticism.

i.e. criticism, the criticism where
there isn't mockery or taunting.

Where there isn't any propaganda, where
there is no need to unclothe each other.

Where there is the expression of one's
opinions with politeness and decency.

And put forth its
arguments to the people.

[Hassan] This Narration is also clear.
It was an important Narration.

Many aspects of it came up. I wish you
to continue further with this chain.

Now tell us the next Narration
and what is being stated there?

[Ghamidi] Following this
is the Narration

which we have taken from
Musnad-e Is'haq Bin Ragawaih.

Its number is 624.
I am reading the translation.

Sayyeda Ayesha R.A. states that

the Prophet (pbuh) heard
Abu Musa Ash'ari reciting the Quran.

The Quran is the Book of Allah,
the Prophet (pbuh) too used to read it.

The other Sahaba used to read it.
We too read it.

The Prophet (pbuh) heard
Abu Musa Ash'ari reciting the Quran.

He had a sweet melodious voice. And was
reciting the Quran sitting in the Masjid.

[Hassan] Okay.
[Ghamidi] When the Prophet (pbuh)

heard his recitation, he said,
"There isn't a doubt that this person

has been bestowed with
a harmony from among

the harmonies of
the family of Dawood'.

[Hassan] Okay.
[Ghamidi] This was the comment made

on his voice. With this,
it is also clear that

there isn't any difference
between voice and harmony.

Melodies come from the same place as voice

That the people had made a difference

among us is not valid.
It is merely playing with words.

The reality is when the voice
emanates from our vocal chords,

or from our tongues or our lips,
when the voice emanates,

and we beautify it assumes
the form of Singing.

And we enhance the beauty
of this voice through melody.

Hence this was the comment
on the recital of the Quran

of Syedna Abu Musa Ash'ari.

i.e. as if he has been given a
musical harmony from David.

He does not recite the Quran
with a voice or a sweet voice,

it seems as if one of the chords
bestowed to the family of Dawood,

and it is spreading forth one of its
melodies.

There is a beautiful commentary
and a lot of eloquence in it.

I have written on it, "This is the
assertion of the Glory of God,

in the supplication
and prayers to Him,

hints towards the heart soothing
songs of Syedna Dawood A.S.

It is known that the Zuboor
(Psalms of David) are mostly hymns, songs

i.e. there are themes for the
Glorification of Allah, Dua,

and it has been revealed
in the form of Songs.

For the Glorification of God, in
his supplications and prayers to Him,

those heart-rendering songs of
Syedna Dawood A.S. are being hinted at

which he used to sing
in the most beautiful voice

along with musical instruments.
i.e. it is known about Dawood A.S.

and the Quran has stated it, and
nowhere has it been negated,

that the Jews have included
this music among themselves,

actually, he used to just
read them in a sweet voice.

If there is any such thing,
and it relates to a Prophet

then the experts of the Quran
know that it some way

or the other points to the fact
that this can't be accepted.

Nothing of this sort was done.
It points to those heart-rendering songs

which he i.e. Syedna Dawood A.S.
would sing in the most melodious voice

along with the
musical instruments.

This has been mentioned
in the Quran as well as in the Bible.

The Book with the name of 'Zuboor',
was the collection of these songs.

The Prophet (pbuh) has seen
his voice with appreciation,

gave reference to the
voice of Syedna Dawood A.S.

and the words that he chose for it,
there it was rhetorically indicated

whether it be the voice or music,
the thing which is important is the topic,

and the topic here is the Book of Allah,
so the Prophet (pbuh) has praised it.

He applauded his elegant voice,
there isn't something in it

where the Prophet (pbuh)
had said that in this way

you are actually attracting people,
read it in simple or plain words.

[Hassan] Right. One supplementary
point which comes to mind,

you have said that
it is there in the Quran

and it is mentioned in the Bible too,
that Syedna Dawood had such instruments,

when he used to recite, so those
instruments were also made use of,

then if there had been a
tradition with the Prophets

then in the whole life
of the Prophet (pbuh),

never do we see a single instance
when he himself had played something.

Therefore if it wasn't matching
with the dignity and grace of the Prophet,

then earlier too this
should have been the case.

And if was there then why it is not
seen with the Prophet (pbuh)?

[Ghamidi] There isn't any question
of respect and dignity

being associated with the
act of playing music.

Whenever a Prophet is made to
stand in this world by Allah (swt),

when he is appointed, then He
entrusts him with a responsibility,

He, according to the
responsibilities, is given the Book,

Guidance too is provided to them, and his
personality is also molded accordingly.

When we study the personalities
of the Prophets,

for example the personality
of Syedna Musa A.S.

The personality of Syedna
Dawood is very different.

The personalities of all the Prophets
are not from the same molds.

The high moral conduct,

which the Prophet has termed as
Makarim-e Akhlaaq'.

All Prophets in their place are
glowing examples of that morality.

However, the nature,
disposition, temperaments

are quite different, rather the Books
that have been revealed by Allah (swt)

have very different styles.

Hazrat Isa A.S. used
to talk in allegories.

You see so many beautiful
allegories are there in the Gospels.

Those are found in the Quran too.

However, the Quran does
not abound with them.

Like the allegories,
we find in the Gospel.

Hence, every Prophet has his
own taste, own disposition,

there can't be an
argument based upon it.

[Hassan] Right, Ghamidi Sahab,
let us move ahead with this chain,

and let us know what
is the next Narration?

And what is discussed there?

[Ghamidi] The Narration that follows

is from Sahih Ibn-e Habban,
its number is 892.

Buraida Aslami R.A. states that he
entered a Masjid with the Prophet (pbuh).

He saw that a person while
making Dua is saying,

" Ya Allah, I ask you in
return for my witness that

There isn't any God except You.
The Only and the support for all,

Who neither has a
father nor any peer.

When the Prophet heard this he said,
"I swear by the Being

who holds control of my life,
he has really asked

in return for that great
attribute of Allah,

the attribute through which, if asked,
then He bestows

and if called through it,
then He hears it necessarily".

This was the comment
made by the Prophet (pbuh).

Then the Prophet saw a person

sitting in the corner of the
Masjid and reciting the Quran.

i.e. first he saw that a
person is making a supplication.

Asking a Dua, there are some
words being uttered by him.

He appreciated those words.

Then he saw a person sitting in
the corner of the Masjid

and reciting the Quran.
The Prophet said that there isn't a doubt

that he has been gifted
with the harmony

from among the harmonies
of the family of Dawood.

He was Abdullah Bin Qais. i.e. the
person reciting the Quran, who was he?

He was Abdullah Bin Qais, who
is called Abu Musa Ash'ari.

It seems probable that the Narration
that we read previously was very brief.

Here we have the details.

Buraida says that
I asked the Prophet (pbuh),

O Messenger of Allah should I
convey this comment to him?

The Prophet said, "Yes go ahead".
Hence as I said to Abu Musa,

then he said in elation, that now
you are my friend forever.

Then he said that
if I had known that

the Prophet (pbuh)
is hearing my recital,

then I would have read it
much better than that.

[Hassan] Subhanallah.
[Ghamidi] Here you can see

both the things in the Narrations,
if some person has made a Dua,

and the words used
in the Dua are good,

proper references have been made,
if there is some part of the Quran that

has been read in it which really has
a connection with the topic,

then the Prophet (pbuh)
has appreciated that.

Here the Quran is being read,
its recitation is being done,

the voice is melodious, it is
being read with a sweet voice,

the Prophet (pbuh) praises it,
and the same words that

were mentioned earlier,
we see those here too,

and when he was made
aware of that praise,

he became extremely happy,
and he was so filled with ecstasy

that he went on to say that
had he knew

then he would have
read more harmoniously.

With a sweeter tone and melody.
The objective for telling this is

that for all such things the
Prophet has adopted this attitude.

Now, if some person asks that

did the Prophet (pbuh) himself ever
sit and read it in that way or not?

It is not needed.
The Prophet (pbuh)

himself would read with a
lot of excellence, however,

the voice and style,

the sweetness of the recital
of Abu Musa Ash'ari,

was highlighted by the Prophet (pbuh)
and even appreciated it.

[Hassan] Right Ghamidi Sahab.
[Ghamidi] After this,

the Narration which I am
presenting to you is from Sahih Bukhari.

Its number is 7544.
[Hassan] Right.

[Ghamidi] Abu Huraira R.A. states that
he heard the Prophet (pbuh) say,

that any Prophet of Allah, when he reads
the Quran with a sweet and loud voice,

then Allah (swt) listens to it
with an attention

He does not listen to anything else.
So what does this Narration tell?

i.e. if Abu Musa Ash'ari has read
the Quran with a nice voice,

so if you get to listen to it, then
you should applaud it too.

When the Prophet of Allah would listen
to it, then he too would appreciate it.

And here it was told that
the Lord of this universe

listens to it with attention as well.
That point which was said at an occasion,

when a person came
and said that

I like my shoes and dress
be very beautiful so it was said,

"Allahul Jameel Wa Yuhibbul Jamaal".

'Allah Himself is beautiful
and He loves beauty and elegance too'.

Here it was told that
melodious sweet voice,

the voice which mesmerizes, like
the voice of Abu Musa Ash'ari.

Or of any other person, it wasn't
just that I liked this voice,

this voice should
be liked by all,

rather this voice is liked by
the Lord of this Universe.

So it implies that the things of
beauty created by Allah (swt),

are the favourite
things of Allah.

The beauty, elegance rather
the sense of the aesthetics of Allah

are manifested in those
things of beauty.

Hence these things should
never be looked down upon,

it implies that they should
never be considered with scorn.

i.e. it should not be thought as
to what difference does it make?

The Quran is the Book of Allah,
we have to read it.

When we read it we have to
actually receive guidance from it.

So what is the point in reading
it with a good voice?

So it was told that these are the aspects
of beauty, elegance, and adornment.

These have their own place. And it
is liked by me as well as by my Lord.

[Hassan] Right.
[Ghamidi] So with this aspect,

this Narration should be viewed.
After this, we have taken the Narration

from Musnad-e Ahmad,
its number is 13377.

Anas Bin Malik R.A. states that the
Prophet (pbuh) was in one of his journeys.

And along with him was a black young man,
whose name was Anjasha.

He had a good voice and would
accompany his wives

and sing songs
while driving the camels.

[Hassan] Okay.
[Ghamidi] I am presenting

these Narrations especially to you that
'women should not hear the voice of men',

'men should not hear
the voice of women', etc.

Look at what comes forth
in the light of these Narrations?

With this, the reality also
comes to be known that

the point stated with regard
to the Prophet's wives,

that too has a context.
I have had a detailed discussion on it.

Those people who have
inferred from it that

even the voice of a woman
is to be veiled,

they haven't really
understood the whole point.

That point wasn't made there at all.
There it was a specific situation,

an occasion where the Prophet's
wives have been instructed that

these hypocrites who
present themselves on your door.

They are up to different conspiracies,
and have mischief in their minds.

Be wary of them. From that,
the people deduced this!

Here you see, that the Prophet (pbuh),
is listening to women, slave-girls.

He goes on further to say
to Sayyeda Ayesha that

if you wish to hear
then she listens too.

Black men are singing too,
they are being listened to.

And here as well you see,
what are the words,

"He had a sweet voice,
his name was Anjasha,

a black young man, who
had a melodious voice,

and used to accompany the Prophet's
wives in the caravan

to sing and drive the camels.
Do you know what Hudi is?

These are the songs that are sung to
drive and speed up the camels.

Those are called Hudi.

This word is also similarly
used in the Urdu language.

So he used to do 'Hudi-Khwaani'.
i.e. he used to sing such a song

that the camels would speed up.
And the journey would complete fast.

Hence, on an occasion, i.e.
he would accompany the Prophet's wives,

and sing to drive the camels,
hence on an occasion,

he really speeded up
the camels of the Caravan.

[Hassan] Okay.
[Ghamidi] i.e. he sang the Hudi,

and did it so well that the camels
of the caravan went on fast.

Anas R.A. says that when he was near
the Prophet and Anjasha he heard,

that the Prophet on seeing this said,
Alas, I feel sorry for you Anjasha

please go slow Anjasha, let these Aabgeens
(delicate vessels made of mud) move slowly

i.e. these are women folk.
See what a beautiful expression is it.

Let these 'Aabgeens' travel slowly,

i.e. he meant that the women
are sitting on the camels,

and if you sing in this way,
and if the camels move on at this speed,

then there is a fear
that they might get harmed.

[Hassan] The comment has
been made on the speeding camels.

[Ghamidi] The comment
has been made on it.

However, he used to sing Hudi,
and would do so in a good voice.

He used to accompany the
Prophet's wives on the journey.

He used to sing Hudi and did his
job in such a wonderful voice,

that the camels would
start moving speedily.

Here the Prophet said to him,
sing in a lower voice.

That you have such an exceptional power
to mesmerize with your voice,

that the camels do not pause at all,
they just race forward.

A little lower in voice as the camels
have delicate vessels on them.

And they might get harmed.

[Hassan] This Narration Ghamidi
Sahab was quite exceptional.

It is well expounded.

The time for this session
is also nearing its end.

I wish that you present
the last Narration for today.

And then we would
move towards the close.

This is the Narration
of Syedna Umar R.A.

and we have taken it
from Nasai's As Sunan ul Kubra.

Its number is 8193.

Umar R.A. states, i.e. Syedna Umar,

Umar Ibn-e Khattab R.A.
Umar R.A. states that

the Prophet (pbuh)
in one of his journeys,

said to Abdullah Bin Rawaha, would
you speed up our rides a little.

i.e. he himself requested
for singing the Hudi.

[Hassan] Okay.
[Ghamidi] When the camels

are journeying and the
cameleers are with them.

There are women
as well men among them.

And at times the camels slow down
a bit,

so the Prophet (pbuh) said
to Abdullah Bin Rawaha,

"Would you speed up our rides a little",
Abdullah replied,

"I have stopped with the singing of Hudi".

On this Umar R.A. said,
"Listen and Obey".

You have stopped? What is this?
The Prophet (pbuh) has said.

You note the nature of
a person, how it manifests?

Umar said, "Listen and obey",
hence he sang these couplets.

"O Allah, had Your
Mercy not been there,

then we neither would
have received Guidance,

nor would have made charity.
Neither would we offer Salah,

so now bestow us with
your peace and keep us steadfast

in case of an encounter
with the enemy".

The original words
that are used in it are

"Allahumma Lawla Anta
Mahtadaina Wala Tassaddaqna

Wala Sallaina Fa Anzalan Sakinatan Ilaina
Was Sabbitul akdaama In Laa Kaina"

These were the couplets read by him,
I have read its translation to you.

When the Prophet (pbuh)
heard these pure words,

he said, "Ya Allah have Mercy upon him".
Umar R.A. immediately said

"Now the Mercy has
become compulsory!"

[Hassan] Subhanallah.
[Ghamidi] There are some

other aspects as well, i.e. how the
Sahaba used to see the Prophet (pbuh)?

What was the importance of a request of
the Prophet (pbuh) for Syedna Umar R.A.

And the point that if on any
occasion

the Prophet has blessed
someone with such a sentence,

then what was its
significance for them?

However, as of now, this aspect does
not relate to our topic.

Still, the real point
is clear even in this.

That such couplets were sung

and the Prophet (pbuh) himself
had requested for them.

[Hassan] Ghamidi Sahab, all those
Narrations from the corpus of Hadees

where, with reference to
Singing and Music,

with some aspect or the other,
some point has been discussed

and those Narrations are
acceptable to us

with respect to their
Chain of Narrations,

i.e. either those are Sahih
or the level of Hasan.

We are exploring the whole
corpus of Hadees with you.

And the arguments that
you had pointed out

in the introductory Sessions,

their applications are
also becoming clear in these.

A lot of newer aspects were
unraveled in Today's session.

I would wish that in the
next episode

all the Narrations would
be completed inshallah.

And after that a concise
and complete analysis that

the biographical recorda in history
have in them, about the Prophet (pbuh).

What aspects are stated
with reference to Singing and Music?

We have exhausted our time,
we shall again be at your service.

Thank you very much
for your time till now.

[Ghamidi] Thank you very much.