Note: The following transcript was generated using AI and may contain inaccuracies.
As we often do, I want to get straight into the topic inshallah.
And today we are actually going to be talking about the issue of music. And whether music is permissible or not in the religion of Islam. And as always, I am going to give you the opportunity to start with your introduction.
Alhamdulillahi Rabbil Alameen. Lahu alhamdul hasan, wa thana'u al jameel. Wa ashadu an la ilaha illa Allah, wa ahdahu la sharika lah.
Yaqulu al haqqa, wa huwa yahdi al sabeel. Wa ashadu anna muhammadan abduhu wa rasuluh. Sallallahu alayhi wa ala alihi wa ashabihi wa attabi inna lahum bihsani ila yawm al deen amma ba'd.
Inshallah ta'ala, before I go into the ruling of music and what it is in our shari'ah. I think it is very important that we first of all understand what these terms are. Or else what is going to happen is khalq, confusion.
You are going to be talking about something, I am going to be talking about something. And they might come out from there. When we don't have the same thing in mind.
And we are given two different rulings. In order to come together, is that we first of all agree on these definitions, these terms. And then we make our way.
So I have looked into the books of the ulama. What they have said about al ghina for example, that is the term. Al ghina means singing.
Al ghina, the ulama, when I looked at their categorization or their definition of the word. I found that their categorization revolves around three. And you can find it in the kitab Kafur Ria'ah.
By Ibn Hajar Al Haytami. And also Talbisu Iblis by Ibn Al Jawzi. And also Majmoo Al Fatawa by Ibn Taymiyyah.
And Ithafu Al Saadat Al Muttaqeen by Al Zabeedi. Those great scholars have mentioned the types I am going to be mentioning. And these types are of course, The Quran has shown it.
And the sunnah. And also the istilah ul ulama. The usage of the scholars.
Ahlul Lughah, Ahlul Fiqh. And other than them inshallah ta'ala. So the first categorization is al ghina, which is mubah.
So there is a type of singing which is permissible. And that is, that which is just mujarrad raf'ul sawt. Just raising the voice with poetry for example.
Or other than poetry. And there is recitation to it. And it's not done in a way where, You know when people sing, Singers, professional singers, They have, it's a science for them.
So they have rhythms, they follow. A tone. A tone, pronunciation, articulation.
It's none of that. Okay fine. It's just mujarrad al tarteel.
And maybe al tarjeel, which is mu'atadeel. It doesn't go outside the natural form of the person. It's not something you need to study or learn.
And this is generally used, according to the early Arabs, When there was amal shaq, a hard labor, Work they were doing, they would say these words. Or if they were carrying anything heavy, Or they were traveling a far distance, In order to make things easy for themselves. And it's called, according to the Arabs, Hudail a'rab.
Okay. They do it for their camels when they sing for the, Also women singing for their children. It's called ghina'un nisa'i li taskeeni sigarihina.
Women are singing just to calm their children down. For example, rockabye baby. Yeah.
For example, may fall under this one. And I think every culture has something similar to this. And also the slave girls, back in those times, Singing to one another.
Also, poetry, all of this falls under this form. But there's no melody to it. Is that right? Or can there be a little melody to it? Exactly, what do you mean? See, these terms are general terms.
So when you say, are there a melody to it, It's like a recitation of the Quran. Is there a melody to it? Yeah, to a certain extent. Yeah, so that's the level of it.
Mubah, this type, there's no issue on this one. And this is part of the Sunan of the Arabs. Arabs were like this.
This is not something new for them. The way that the Arabs were, In terms of how their personality and their singing was. And Imam Al-Shatibi mentions in his I'tisam, He says, والعرب لم يكن لهم من تحسين النغمات ما يجري مجرم الناس عليه اليوم The way that the people are today, When it comes to singing, The Arabs before were not like that, he says.
بل كانوا ينشدون الشعر مطلقا They used to just sing, And they used to say those words من غير أن يتعلموا هذه ترجيعات Without having to study these rhythms التي حدثت بعدهم Which came after. So, they used to just say as it is. And then he mentions the example of عبد الله بن الرواحة The companion When he was doing it in front of the Prophet And the Ansar were saying it when they were also building the trench Like that And then they would respond to each other by saying These type of statements, Al-Shatibi says So this type is permissible It is from the ghina, the singing which is Mubah And for that reason, The hadith of our mother Aisha Where the two slave girls were singing It is mentioned that Ibn Al-Jawzi mentions in his Talbis Iblis That Ja'far Ibn Muhammad And he said I said to Imam Ahmad I said to him about the hadith of Aisha عن عائشة حيوان يغنين ايش هذا الغنى What were these two women Who were singing in front of our mother Aisha What were they And then he said غناء الراكب It's the singing of the rider And he mentioned what they were like saying Khalal mentioned in his Kitab Ibn Al-Jawzi mentions in his Kitab Talbis Iblis So that's the type we're talking about here Which is Mubah Also Ibn Asir commented on that same hadith Of our mother Aisha They were singing for Aisha He said They were reading poetry Which was said on the day of Bu'ath And this is called It's in the words which are strange So he's trying to explain to you What the word غنى means He says Here in this hadith It means that they were Reading poetry Which was said on the day of Bu'ath He says So these women were just singing And this type that we mentioned Ibn Hajar mentioned his Explaining the hadith of Jariyatayn He said He said A summary of what he says It means just they were Raising their voices Maybe beautifying it And he mentions Again it's the term that's gonna keep coming back It's referring to The way that they used to sing for their camels If you go on YouTube You can see it How they sang for their camels And the camel when it's done It starts moving Also when they do it amongst themselves They carry heavy things And they do it together This also helps them Also Qadir Iyad mentions it He mentions it His statement Suyuti mentions it in his kitab He says These two women who were with Aisha Their singing was With the poetry of the Arabs Same Suyuti himself mentions it In his He mentions it in his He says They were just raising their voices It was like a Huda Also Ibn Abdul Barra mentions A very powerful point He says You see So this type The scholars have all allowed it Fine okay There's no dispute And the Salaf Many of them they've said it It's called sometimes It's called It's also called Huda And this type Which I'll just explain now This one he says There's no dispute Amongst the scholars regarding this Okay Sorry Before I go into the second one It comes in many forms Many I thought I've shown it For example Hadith of Aisha Which was on the day of Eid So The day of Eid These two women were singing In front of the Prophet Abu Bakr Basically rejected their action And then he said to them Abu Mizmar Al-Shaytani Abu Mizmar Al-Shaytani Under the Prophet Peace be upon him He said to them Are you going to play The Mizmar of Shaytan In the presence of the Prophet Peace be upon him And then the Prophet told him He said He told him That this is allowed This is your Mu'id Okay by the way The word Mizmar Is used as beautifying your voice Okay It's not referred to As music all the time Like when Dawood Peace be upon him The Prophet mentioned In the Hadith of Sahih Bukhari Al-Muslim The Prophet said Abu Musa Al-Ash'arif Being given Mizmar From the Mizmar of Dawood Al-Imam Al-Nawawi mentions He says It means He said It means It's to sing The same He says He said It means beautifying your voice The same thing Ibn Hajar mentions In Fath Al-Bari So when he said to him For example When Abu Bakr said to Aisha Are you going to be playing Mizmar of Shaytan In the presence of the Prophet He meant The beautification of the voice Of course But the Prophet corrected Abu Bakr And told him No no This is the Which is Which is Mubah Okay I have some more questions on that Hadith And I'm sure we're going to tackle them Inshallah The second one is It means The Jowari are singing On the day of Eid Like the day of Eid So it's the second type Yeah within the first type Which is Mubah Within the first type Mubah type The second type is It means The Jowari The slave girls Are singing on the day of wedding This is found in Bukhari From Hadith She said They were slave girls Who were Hitting the Duff And they were talking about Of course Their fathers On the day of Badr That's what they were chanting They were talking about their dead And what they Praising them And stuff like that The third one is I mentioned that already Yeah The Ibn al-Jawzi mentions it In his Talbis Iblis He says Something that you say That moves a person Of course there's no It's not outside The nooms of a person And of course It's the famous one Ibn al-Qudama mentions In his Mughni Abdillah ibn al-Rawaha was doing And the Prophet Sallallahu Alaihi Wasallam He said Easy Abdullah He said Be simple with the women Because it was The fourth type Within the first type That's permissible is I already mentioned it People are building houses They're building something And They just want something To I mean This is a type Same type Which is singing They sing In order to get work done And it's the one I mentioned The sahabas were saying Like that And also Fifth type Which would be Which is Horsemen Fighting in a battlefield Things like that All of which is basically Legislation Evidences have come regarding it And it's all the first type The second type So just to summarize The first type This is the permissible type And this is a type where It's just like Your voice is raised And it doesn't go out Of any kind of Natural Voice or rhythm It's not like anything That it's too far stretched Yes He says He says And it doesn't go outside the norms These people are just singing And it just uses motivation And things like that The second one Which is Haram Which is When it becomes Which is This one The issue with it Is that The person raises his voice But now he's following a melody He's following a rhythm He's following It's something outside the norms This is something that Arabs By the way Didn't even know that Even in Jahiliyyah times Even when they entered Islam They didn't know this It was not something they knew This came from them By the Ajam Foreigners And the people Who are non-Muslims And also The Takhanuth of the Arabs We said that the word Takhanuth Yeah People who What was it again? The word you used Hemophrodites Yeah Hemophrodites And also Some Arabs Generally speaking Didn't know this It was introduced By people Who had Tasawwuf later Onwards into Islam And of course People had Takhanuth in them Ibn Abdul Bar He says He said As for the singing You just said That means Makrooh The word Makrooh According to the Salaf Is referred to Haram He says Ibn Najjar also said the same He said The word Makrooh According to the early scholars Okay It's referring to Which is Haram We know obviously It's not Haram Us we refer to it as Something disliked Not Haram but disliked Ibn Al Qayyim has a very powerful Statement of his In his He really explains it But he He gives an example Of it happening in the Quran Like Allah He says Allah is Allah destined That we do not worship Anybody other than Allah That's shirk right And then Allah mentions And then Allah mentions So we have shirk We have zina We have killing An innocent person After The end of the page Allah says He says All of that To your Lord is Makrooh Makrooh here Doesn't mean It means So Allah mentions shirk Allah mentions zina Allah mentions Which are all Haram Obviously By unanimous agreement No one is going to dispute that So And that's another important thing Which is We can't take a term And use And we force it on So I interrupted you Through that statement So Ibn Abdul Barra He says It's very important But Abdul Barra Summarizes it for me He says As for the singing Which the Salaf Prohibited It's when the person Cuts up The letters In a particular way And destroys The form Of poetry That the Arabs Were aware of By the way These That we study in poetry Is something they knew The person breaks it And he introduces This new Studied Learned Singing is a science You learn This is the one That the Salaf And the Ulama Prohibited And this is just with the voice still We're just talking about the voice This is all by the voice Okay Keeping in mind If the Ibadat which are Mashru'ah The legislated Acts of worship Such as If someone does it In that way If someone does it In that way It's not even allowed Let alone If you did it In no human words Say that point again If someone was to take Al-Ibadat al-Mashru'ah The legislated Ibadat Such as Adhan Qira'at al-Quran And the person They came with Lahan and Tatreeb They read it And recited it In a musical way Okay Then this Is not allowed You're not allowed To do that To the Even fa'at of worship Like reciting the Quran Of course And Imam Sahib al-Mabsut Mentions Al-Hawi al-Kabir You can find it They speak about it Quran You can't do that in Scholars Clarify that Ibn al-Qayyimah Has a very powerful statement I would encourage The people to go And read it From the third volume Page 493 In Izad al-Ma'ad He clarifies The two types That I mentioned He says The first one Is The first one Is natural When you hear someone Saying it It's like Allahumma Barak Allah has given you A nice voice That's what you'd say To that person And that's the one Abu Musa al-Ash'ari Who said to the Prophet When the Prophet Heard him recite the Quran And the Prophet Was amazed with his voice He said to the Prophet If I was to know That you were standing That you were listening To me The Prophet of Allah I would have Beautified my voice For you The second one Is It is He says It's actually A profession From the Prophet And it's Outside Of a person The person Is not natural It comes from He says You have to train You get it wrong You get told Go back Say this properly He will listen to you And say Go up It comes with all of that This type It's the one That's not Permitted And it's not Allowed I just have a question On the second type Because I think This is Just to bring it back To the contemporary discussion Are we talking about Just singing Or are we talking about Listening to this as well I haven't come to it I'm just saying The person singing For now I'm just talking about For the person singing I haven't come to Listening to it I also haven't spoken About musical instruments I know we haven't I'm just talking about singing Okay This second type It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's It's Again, those who, Muhammad ibn Tahir al-Qaysarali, Abu Hamid al-Ghazali, Ibn Hazmin, and Shaukani and others, we say they left the Ijma'a, we're not talking about them, we're talking about the ones who were at the time of the Salaf, ibn al-Sahaba, al-Tabi'in, wa al-Tabi'a bi-Ihsan.
Any one of them who you bring me, their issue doesn't go out of one of these three. So I always want us to come back to these three points. The three points are, number one, annahu ghina'u mubah, it was a ghina'a which is permissible, it was the first time that we were talking about, which doesn't go out of hadd al-i'tidal wa takalluf al-jari ala ghayri salan al-Arab.
That's the first one. The second, so it's gonna be the singing which is permissible, you and I just spoke about. The second one is annahu sami'uhu, they heard it, fi awqatin makhsoosatin, they heard it at specific times, ka ayyami al-Eidi, like days of Eid, wa al-Ursi, wa al-Qudoon, day of wedding, a day of marriage, or a day when someone was coming, so someone special, okay? Which the sunnah has permitted all of that.
The third one is annahu sami'uhu min khaslatin nisa'i wal-jawari, this was restricted by women doing it, and the men weren't doing it. And this act, scholars unanimously agree, that it's a women's, it's permitted for women to sing. For men, singing.
Which kind of singing are you talking about? I'm talking about. The second type? Yeah, the second type. Okay.
Women can do that? Women have an exception? Women are allowed to sing on the days of wedding, which I'm gonna speak about. Ibn al-Qayyim, rahimahullah, mentions in his Zad, he says, wa kullu man lahu ilmu bi-ahawali al-sanaf, anyone who knows the situation of the pious predecessors, ya'alamu qatt'an, he will clearly come to the conclusion, annahum bura'a'u min al-qiraati bi-alhani al-musiqaa. They are far from singing with musical instrument, which is al-mutakallifah, al-lati hiya'iqaa'atu wa haraqatu al-mawzoora, ma'doodatu al-mahdooda.
They're singing, the rhythms of their voices, and all of that, and instruments, he says. Wa annahum atqal lillahi min an yaqra'u biha, and they were pious people to do such a thing. Wa yasooghuha bi, wa ya'alamu qatt'an, annahum kanoo yaqra'oona bi-al-tahazeeni wa-al-tatreeb wa yuhassinoona aswaatohum bi-al-Qur'ani.
So Ibn al-Qayyim says, anyone who knows the Salaf, will realize that they were not people who sang, who read musical, used musical instruments, forced themselves to make their words rhyme according to the musicians and singers. Ibn al-Rajab said the same thing, rahimahullahu ta'ala, in his Kitab al-Nusrat al-Asma'i, he says, sama'u al-alati al-lahwi la yu'arafu an ahadi mimman salaf al-ruqsatu fiha, innama yu'arafu dhalika an ba'di al-mutaakhireena min al-dhahiriya al-sufiyya mimman la yu'taddu bihi. Ibn al-Rajab says, listen to musical instruments, he says that's not known from anyone of the Salaf.
What is known from is the mutaakhireen, from the dhahiriya and the sufiyya. Hafidh ibn al-Hajarin, he said the same, Ibn al-Hajar actually said, wama istima'u al-alati al-malahi al-mutribati al-mutalaqati min wad'i al-a'ajimi fa muharramun mujma'un ala tahreemihi wa la yu'lamu an ahadi minhum al-ruqsatu fi shay'in dhalika, waman naqala al-ruqsatu fihi an imamin yu'taddu bihi fa qad kadaba waftara, he says Ibn al-Hajar. This is something he says, subhanallah, Ibn al-Hajar, his kalam is very shadeed and it's qawiy.
He says, you listen to musical instruments, which was taken from the ajam, Arabs didn't know this. He says, fa muharramun mujma'un ala tahreemihi, it's haram and it's haram is unanimously agreed upon. Then in the Qur'an he says, wa la yu'lamu, it's not known, an ahamada, wa la yu'lamu an ahamada minhum al-ruqsatu fi shay'in dhalika, wa man naqala al-ruqsatu, anyone who brings permissibility, an imamin from an imam, yu'taddu bihi which we take serious, fa qad kadaba waftara, the person is lying.
Ibn al-Jawzi in his kitab talbisu iblis, where he speaks about the deceptions of shaytan, he explains, rahimahu allahu ta'ala, he says, wa qad kana ru'asa'u al-shafi'i yunkiruna al-sama'a, wa amma qudama'uhum fa la yu'rafu baynahum khilafun, wa amma akabilun mutaakhilina fa ala al-inkar, wa man adhafa ila al-shafi'i hada fa qad kadaba alihi. Ibn al-Salah says this, and if you say it with Abu Ahmed, he didn't allow it, shafi'i didn't allow it, Ibn al-Jawzi mentions it. Okay, I know I don't want to get too deep into the discussion because I've also got some points I want to contribute, but I just want to finish this foundation.
So far you've said music is of three types. The first type, which is the permissible type, and that is basically just raising your voice but not going out of like really emphasizing it too much, it's just something that's natural and it can be used in situations like trying to encourage yourself or for your animals and things like that. The second one is the impermissible type, which is still no instruments involved, still just your voice, but you're doing it in the kind of melody tone that is not natural and it's like a skill and it's like a profession and things like that, and the only exception for that is women, is that exception women at all times or is it women in specific circumstances? In specific circumstances.
Okay, so the only exception for that is women in special circumstances. What's the third type of ghina? It's called al-ghina al-sufi. Okay.
This is ghina al-sufi, it's actually the second type that we took, but then the problem with this one, they made it qurbah wa ta'ah lillahi rabbil alameen, they actually get closer to Allah by doing it. Okay, I see. They've added something else on it, which makes it an innovation.
So it's a sin, but they get closer to Allah by doing it. Hafidh ibn Hadir, may Allah have mercy on him, mentioned in his Fath al-Bari, he says There's no dispute in this matter, there's no khilaf in this issue. Ibn Taymiyyah says, these are misguided people by unanimous agreement of the Muslims, and no one from the Muslims, scholars of Islam, would say that doing this is a way to get closer to Allah, it's permissible.
This person he said is misguided, he's misguided in others, and he opposes the ijma' of the Muslims. Ibn al-Qayyim, may Allah have mercy on him, he transmits the kalaam of al-Qadhi Abi al-Tabariyyu in Misalat al-Sama'a, he says, So these people, they took something which was haram, and then they made this something, they get closer to Allah by doing it. He said, the belief of these people is mukhalifu li jama'ati al-Muslimin, it goes against the Muslims.
The unanimous agreement of the Muslims. Okay, so you split up music into three types, first one being permissible, second one being impermissible, and the third one is when people actually take the impermissible form and they use it in an attempt to get closer to Allah, it's like an innovation in the religion. Question at this point is, what if people use the first type, the first type which is permissible, but they use it in a method with the intention of getting closer to Allah, is that allowed? No, it's not an act of worship, it's an a'ada, a norms, it becomes an innovation, but it's not as worse as the second one.
It's not as... wa li dhalika, I want to say to the people who listen to music, who are trying to justify it, who are trying to look for these qeel and qaal, a statement Ibn al-Jawzi says in his kitab, Talbisu Iblis, he says, Yanbaghili al-'aqili an yansaha nafsahu, wa ikhwanahu, it is upon every smart person to be a sincere advisor to himself and to his brothers, wa yahdhala Talbisa Iblis, and he stays away from the deceptions of shaytan, fi ijra'i hatha al-ghinaa al-muharram, in this prohibited music, majra al-aqsamin mutaqadima, allati yutlaku alaiha ismu al-ghinaa, fa la yahamilul kulla mahmanan wahidan, fa yaqulu qad abaha hu fulanun, wa kareeha hu fulanun. He says, don't take, don't be warned of shaytan and his deceptions, and how shaytan wants to play with you, wants to take you to this music, and the types that we mentioned, he mentions the three types I told you, in his kitab Talbisu Iblis, type which is permitted, type which is prohibited, and the third type which is innovation, and not just prohibited alone. Don't mix those three, he's saying to you.
Take this one to use it for, this one, stay away from it. And also he warns against the statement of saying fulan made it permissible, so and so made it permissible. Remember, it's religion.
Don't let shaytan deceive you. So far we haven't talked about instruments yet. This is all just singing with a voice, right? Okay, a few questions that I have at this stage then.
First of all, you just said don't make it an issue of fulan said it's permissible, fulan said it's haram. That's exactly what you're doing when you call all these scholars Ijma'a, Ijma'a, Ijma'a. You're relying on the opinions of men.
So, the evidences that support me are the Quran, the Sunnah of the Prophet ﷺ, and the Ijma'a. I'm going to mention some statements inshallah ta'ala, if time allows it. Some of their statements.
I'm going to mention Imam Malik and Shafi'i and Ahmad and the Madhahibs and Abu Hanifa and what he said. So this, by the way, it goes in line with the maqasid al-shariah. It goes in line with the qawa'id al-kulliyah.
It goes in line with the kitab and the sunnah and the Ijma'a and the aqwal al-ahl al-ilm. There are five verses in the Quran, five ayat in the Quran that prohibits music. And we're going to get to them and I do want to discuss them in more detail.
But before we do, again, this issue of Ijma'a that you're mentioning. Imam Ahmad said, rahimahullah, anybody who claims Ijma'a, fahuwa kadhib. Anybody who claims Ijma'a, then he's a liar.
And yet you're using this Ijma'a as a proof for yourself. How do you reconcile between that? Okay, let me go to an Imam Ahmad rahimahullah statement, which you're not the only person who uses it. A lot of people use the statement of Imam Ahmad, manidda al-Ijma'a fahuwa kadhib.
They say Ahmad said this, Ahmad said this. I'm going to respond to this from two perspectives. The first one is, Imam Ahmad himself has used Ijma'a as a proof.
But was that before he made the statement, this nasikh al-mansukh? No, Ahmad, over the board, he used Ijma'a. Imams of his madhhabs have also said Ijma'a as a proof for Ahmad in many issues. The second point, inshallah, in response to your question, I want to say, is what did Ahmad actually mean by when he said manidda al-Ijma'a? Anyone who claims Ijma'a fahuwa kadhib is a liar.
What did he mean by it? So first of all, let me prove to you, Ahmad, many issues here. Many issues. I'm only going to mention some that he, rahimahullah ta'ala, used Ijma'a.
His son, Abdullahi, ibn al-Imam Ahmad, in his masail, he narrated from his father. He said, qultu li abi, I said to my father, idha lam yakun, if there isn't, anin nabi sallallahu alayhi wa sallam, if it's not from the Prophet, alayhi salatu wasallam, if there's nothing from the Prophet in this issue, mashroo'unna, legislates it, yukhbiru fihi an khususin or umum, general or specific, what do we do in a situation like that? He said, if we haven't got something from the Prophet in this issue, whether it be general or specific, that permits this issue, what do we do? Al-Imam Ahmad said to his son, he said, yuntharu, it's looked at ma'amila bihi as-sahaba, that which the companions did. That becomes the meaning of the verse.
He then says, fa-in ikhtalafu, if they differ. Ponder on this. If the sahabas have acted upon this ayah in this way, then that's it.
But if they differ, i.e. the ijma' sahaba is using here. He said, but if they differ, yuntharu, it's looked at, ayyul qawlayn, which of the two qawls, or whatever views out there from the sahabas, ashbahu biqawli rasulillahi sallallahu alayhi wa sallam, yakunu al-amalu alayhi. We look at which of the sahabas is in line with the evidence.
So if they don't differ, then you don't even need to look at it. You just accept it. Exactly.
The second one is Al-Imam Abu Dawood, in his Masa'il also, he asked Al-Imam Ahmad. He said, I heard Ahmad was said to him, innafulanan qala, so and so said, qira'atu fatihat al-kitab, reciting surah al-fatiha, behind the imam, is specific with the verse, wa idha quri'al quranu fastabi'u lah. Fa qala amman yaqulu hadha.
He said, who is saying this? ajma'an naas anna hadhi al-ayati fissalat. He says, this is the part I want. Ahmad said, ajma'an naas, the scholars have unanimously agreed upon, anna hadhi al-ayati fissalat.
This ayah is referring to the salah. Abu Ya'la, if you go to, which is he, Abu Ya'la al-Farra, he is Imam al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah al-Hanabilah So these a'imma, have understood from Imam Ahmad, that ajma'a is a proof. And their understanding might be wrong, right? The sarikh statement of Imam Ahmad, fahuwa kadhibun, we are going to come to where he meant by that.
But I am just, first point I wanted to speak about is, Ahmad used ajma'a as evidence. Also these a'imma tul madhab, the a'imma of the madhab, as I have mentioned to you, Abu Ya'la al-Farra is Imam al-Hanabilah, in his kitab al-muswada fi usul al-fiqh, if you go to page 282, you find it there, clearly, Rahim Allah mentioned Ahmad's view in the issue of ajma'a. Now let's go to the meaning of what Ahmad meant by, Rahim Allah manid da'al ajma'a fahuwa kadhibun.
What did he mean by it? If you actually go to the statement in its full version, if you've got it there, you find Ahmad, Rahim Allah, says manid da'al ajma'a fahuwa kadhibun, la'alla an-naasa qad ikhtalafu haadihi da'awa bishri al-marisi wal-asam. What does that mean? Ahmad says anyone who claims ajma'a is a liar. Maybe the people are different.
These are the claims of bishri al-marisi and al-asam. Now who's bishri al-marisi? Bishri al-marisi is bishri min ghiyati al-marisi, he's a, Ibn Hajar he says in Lisan al-Mizan, he says mubtadi'un dallun, la yanbaghi ayirwa'anhu wala karama. No one should narrate anything from bishri al-marisi.
He's an innovator, Ibn Hajar is saying this, and he's misguided. No one should ever narrate from him, wala karama has no honor whatsoever. Khatib al-Baghdadi mentions in his tarikh, he says zindiq, and he brings that statement from who? Abu Zura'a al-Tarazi.
Abu Zura'a says bishri al-marisi is zindiq, a heretic. Also Yazid ibn Harun, he said about him, bishri al-marisi kafirun halalu al-dam. He said he's a kafir and his blood is permissible.
That's first of all bishri al-marisi. The second person is al-asam, Ahmad mentioned here in his statement. Al-asam is Abu Bakr al-asam, he's sheikh al-mu'tazila, he's the sheikh of the mu'tazila.
Hafid ibn Rajab, he mentions, wa amama ru'yaa min qawli li imami Ahmad man idda'a al-ijma'a faqad kadab. Ibn Rajab is the imam of the madhab, he knows he's imam Ahmad. He says, fa huwa innama qalahu inkaroon ala fuqaha'i al-mu'tazila alladheena idda'oona al-ijma'a al-naas ala ma yaqooloonahu, wakanu aqalla al-naasi ma'arifatan bi-aqwali as-sahabati wa-tabi'u il.
And he's saying, Ibn Rajab al-Hambari, he said Ahmad's statement here was referring to Bishr al-Marisi and what's called Abu Bakr al-asam, sheikh al-mu'tazila, who used to just make, merely claim ijma'a in everything, when they were the most ignorant people when it came to knowing the aqwal of the sahabas and the tabi'in, they didn't know anything about chains, and then they would just claim ijma'a, ijma'a, ijma'a in everything. Ibn Taymiyyah also mentions it, he said, innama fuqaha'u al-mutakallimeena kal-marisi wa-al-asam yadda'oona al-ijma'a wa la ya'arifoona illa qawla bi-hanifatu wa-maliku wa-nahuwihimaa. They only knew the statement of Abu Hanifa and Malik and other than them, wa la ya'alamoona aqwala sahabat wa tabi'in.
So the statement of Ahmad which we brought, man idda'a al-ijma'a, it needs to be put in its right place. So in the context obviously that he was referring to a specific group of people, and he's not talking mutlaqan, unrestrictedly. The asam for acts of worship is that they're kharam, unless you have an evidence to make it kharam.
The opposite way around, right? For the adat, for the things in the dunya, the normal things, the customary things, the asam is that they're permissible and you need to bring in evidence to show they're kharam. So the fact that you've mentioned a few ahadith in your introduction where the Prophet ﷺ, it happened at the time of Eid and at the time of a wedding and this happened, this happened and therefore it's permissible in this situation, I say no. The asam is that singing, which is something in the dunya, it's not an act of worship, obviously singing without the intention of getting close to Allah is what I'm talking about.
Singing asam is permissible until you bring in evidence to say it's kharam. What's your evidence? I mentioned that my evidence is the evidence from the Quran and the sunnah and the ijma'a of the ummah. I'm not saying this issue is disputed, I'm saying this issue is unanimously agreed upon, that it's not permissible.
And of course when I now talk, I hope the listeners who are watching me are understanding when I say al ghina, I'm referring to the second type that we took in the introduction. The Quran doesn't allow it, the sunnah doesn't allow it, the ijma'a doesn't allow it. Are we going to talk about musical instruments at any point by the way? We can bring it inshallah ta'ala.
Is that included in these? Yes, by unanimous, yes, the ijma'a, there's no difference of opinion on that. Okay, let's go into the evidences then that you have to say that this second type, obviously we're excluding the first type which we already said is permissible, the second type is haram. Insha'Allah ta'ala.
Let me bring you, there's five ayats in the Quran that I can bring inshallah ta'ala. The first one is وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزَىٰ هُزْوَىٰ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزْوَىٰ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ لِيُضِلَّ عَذَابٌ مُّهِينٌ Surah Al Luqman Allah Ta'ala says وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ This is a statement that became famous amongst the Sahabas How do you know it spread amongst the Sahabas? The fact that we have no one from the three noble generations commenting on this issue That shows it hasn't become famous It did We have to, this is very important, we understand this is a Mas'ala, important, very important A statement of Ibn Mas'ud and Ibn Abbas and Ibn Umar Is quoted, it's not one companion that said it We're talking about three big companions And we know Our Prophet ﷺ promised us Allah made an oath إِنَّا نَحْنُ نَزَّلْنَا ذِكْرًا وَإِنَّا لَهُ الْحَافِظُونَ We have sent down the revelation and we're going to protect it For us to think that this is what the Sahabas believed Because we don't have anyone who said Ibn Mas'ud, Ibn Abbas, Ibn Umar This is wrong This is wrong Not even one Not even one other companion What if it never reached them and they were just so The Asal is permissible, so all upon the Asal Okay, now you're going into an issue of Ijma' al-Sukuti You're saying that there's an Ijma' upon the companions Because this statement was made and nobody opposed it We have no one opposing it We have no one opposing it Okay, I have an issue with that Because Ijma' al-Sukuti is not really considered as a delil According to the Majhur of the Ulema Okay It's just like, for example, the Shafi'i al-'Ain al-Malikiya The majority of them don't consider it to be a delil It's just a fraction from the Hanabila and the Hanafiya That would consider it to be a delil So what do you know that they don't? Okay, you're right in the sense Ijma' al-Sukuti, we have to divide it into two Mujarrad Ijma' al-Sukuti Mere Ijma' al-Sukuti is not approved I'm with you on that I agree with you on that Okay, good If this situation reoccurs Keeps reoccurring by multiple people after that And it happens And it happens for a long period of time The Usuliyin are by unanimous agreement That this Ijma' al-Sukuti is a proof Unanimously You're saying if a statement is made By multiple people across multiple generations And nobody opposes them Then by unanimous agreement This is a proof And it's not just a proof It's a proof that this is Ijma' al-Sukuti Which is a proof And Imam Tajuddin al-Subhi mentions it In his Raf' al-Hajib Which is Sharh al-Muqtasir al-Hajib If you go to the great Imam Tirmithani He mentions it Subhi brings his statement in his works Abim Ali al-Juwaini says it in his Kitab al-Burhan Zarkashi, Rahimahullah Zarkashi says it If I even mention Zarkashi's statement He says Al-Shart al-Ashr He mentions the 10th condition And he says وَإِن كَانَ ذَلِكَ مِمَّا يَدُومُ وَيَتَكَرَّرُ وُقُوعُهُ وَالْخَوْضُ فِيهِ فَإِنَّهُ يَكُونُ السُّكُوتُ إِجْمَاعًا And this is what Imam al-Haramayn chose in the end of the matter وَأَنَّ مَحَلَّ الْخِلَافِ إِذَا فُرِضَ السُّكُوتُ فِي زَمَنٍ يَسِيرٍ The originalists only differ upon He says وَمَحَلُّ الْخِلَافِ The place of difference Is إِذَا فُرِضَ السُّكُوتُ Silence happens No one objects But it happens for a short time Okay That's the one that's questionable Questionable amongst the ulama I'm saying to you لا This مسألة has happened for a time عبد الله بن عمر عبد الله بن مسعود عبد الله بن عباس Said it And we have these great تابعين All saying after سعيد بن جبير Saying it here مجاهد Saying it here عكرم Saying it here إبراهيم النخعي Saying it حسن البصري Saying it ميمون مكحول And other than them Over 23 imams have said it So you're standing upon this principle But your own imam Imam al-Shafi'i disagrees with you I told you Imam al-Shafi'i said لا ينصب إلى ساكة قول He said it can't be attributed To a silent person Speech Speech can't be attributed To a silent person Of course that makes logical sense as well Just because the others were silent about it You can't come along and say I'm now going to say They also affirm And they believe in the same ruling This ihtijaj of Imam al-Shafi'i لا ينصب إلى ساكة قول That a silent person We cannot attribute a statement to him We have to first of all understand What Imam al-Shafi'i meant by it Everything goes back to What did they mean No because Why can't you take the dhahir Why do you have to make it with jazi By the way he said this in his kitab al-um We go back to We have to look at the context In which he said it He said it في حالة واحدة In one situation only Which is If a hakim is judging between Muslims In a particular issue There is no sunnah known for it From the Prophet ﷺ Those who are around this hakim They don't know a sunnah from the Prophet In this issue This hakim is now going to judge it Based on his ihtijad Those who are around him They are not allowed to dispute with him Because they have no evidence And he is obliged This hakim is forced to do what To base things on his ihtijad He is not allowed to blindfold He is a mujtahid These people Even though they may oppose his opinion It's their ihtijad They keep silent from him Because based on me doing ihtijad And you doing ihtijad And you doing ihtijad And you are the person in authority Yeah And they all know here That it's all based on ihtijad And no one is allowed to blindfold As they are all mujtahid Shafi'i say The ones who have chosen to be silent here And not speak to the hakim And say look you are wrong They only went silent Because they know their ihtijad Is not stronger than An ihtijad cannot nullify another ihtijad He said Their silence here He mentions it clearly In his kitab al-um You can go back to it And he mentions it in great detail But that's a red herring to be honest Shafi'i himself Believes in ijma' al-sukuti Himself When it is what As I said to you before He believes in it If the issue kept going There is dawam And the wuqoo Something keeps going on For a very long period of time And we've studied the madhab So we have an understanding I have another issue with this Lahwal hadith meaning music Because the reason for this Is clearly given I agree with you If singing or music Or this kind of impermissible action Is used to misguide people Like for example Some of the Mufassirun They say that When the ayat of the Quran Were being revealed People would try and talk over it Or sing over it Or try and misguide People so they couldn't hear The verse of the Quran No Muslim in his right mind Is going to say This is okay Of course it's not But then to take that And to apply it unrestrictedly And say every single type of music Even the person at home He's just listening to it The Quran is not recited It's not being played He's not trying to misguide people He's just listening to it Out of enjoyment To say that is now Not allowed Because of this ayah That's a stretch It's not As we said before The ahadith And the Quran And the sunan The nusus al wahi They explain one another The ayah is saying That these music That the people listen to It's a means of misguidance No it's saying Let's get the ayah out First of all Lahwal hadith Hadith obviously being speech You've said that some companions Have interpreted You've said some companions Have interpreted that as being music The other companions Have remained silent Therefore we believe all companions Have interpreted it as being music That's your claim right? No my claim is that These sahabas No one said Your statement is wrong They correct each other But if there's Difference and diversity For example Someone says Difference and diversity I have to explain it first There's difference sometimes Amongst the sahabas In the wording of something Okay Someone might for example Say the cup is half full And someone might say It's half empty They haven't differed here But they have differed again They've differed in their wording But what they're talking about Is the same It's not a contradiction It's not a contradiction Different perspectives Yeah So some scholars might mention Different meanings for a verse All of that can fall under it Which is what I've got Like some of the sahabas Said it's shirk Misleading stories So all of that We don't deny It could mean it It doesn't contradict the fact If we're saying it's Difference and diversity But we want to prove our point Which is that This meaning There isn't Difference and contradiction The sahabas are not Differing that One is saying You're right You're wrong I'm right It's not the case here So one is saying This is music And another one is saying This is not music No it's not happening Okay The second part of the ayat This actually gives the reason Why lahul hadith Is not allowed Okay It's because People are using it To misguide people From the path of Allah That's the only That's the only circumstance It's not allowed in Do you think That music today Let's be fair Because we're talking to people Who live in our time Who are watching Who listen to music Do you not believe That today That music is a means To misguide others? I don't think that Our aqal Should be used To rule something No it's not aqal It's just I mean even this conversation It's a logical argument Just because it's Okay so in our time I say yes But in 100 years time The music scene changes No it's getting worse We can see We can see the way It's heading right now We can see where It's heading And let's take this verse Many people And who are watching Who are munsif Who are sincere And honest to themselves Would say to you I agree Music has been My downfall My demise Has come from music It's misguiding me From many things I don't pray anymore Because I started Listening to music I now speak In a certain way In a despicable way Because of music I act in a certain way Because of music I've started to fornicate And adultery All because of music By the way I want brothers and sisters Who are watching To really understand this point The music here That the sahabas And the tabi'in Are talking about Is not as bad As the ones today The ones today I don't think Any person Who's I even think If the non-muslims were asked Let alone the muslims They would say This is not right This is not right I think a lot of muslims Who have contention with this They will probably agree with you That 95% of the music Out there now In existence today Is terrible It's bad It's wrong We should stay away from it As muslims We shouldn't But to say all kinds of music Just to say someone's Just listening to Beethoven's symphony For example Just in the comfort Of his own home And there's not even words There's just noise And he's just To say that Is based on this It's not I'm not convinced This is the point I feel like It's very important That we all Come to understanding it And that is The Sharia Doesn't always base Things on A few Things Something minute Something very small To make that The general rule And you forget You just mentioned It's 90 How many did you say? I'm just making up numbers 95% 95% of it You said is dangerous You know 95% Of the people Are watching this And you come For example I'm just trying to Just give a You know Keep my Top point So even to the ones Who say it's impermissible I want to Speak to them as well Okay 95% of the people You know are listening to rap And they're listening to Very despicable lyrics And they're listening to music That's very Yani Volga Volga words And Yani It comes with videos That have Bad things in there 95% of the people Are watching that And it talks about Murdering and killing And blood 95% And then you come With the fatwa Of Ibn Hazm Or Shaukani Or others Yani And you meant in your head Beethoven's Yani Symphony It just It makes No Sense It's like That I'm just coming from That perspective Without us going into Yani Sources and evidences But let's explain this ayah With the hadith Of the Prophet A.S The Prophet S.A.W. Has come from him With 14 evidences Yani 14 hadiths S.A.W. Music Can you mention music? Music 14 hadiths Go ahead First one is The most famous hadith Of Imam Al-Bukhari That Imam Al-Bukhari Narrated Waghayru And other than him The Ahlus Sunan He narrated From the Masanid Waghayrihim They narrated From Abi Malik Or Abi Amir You're not even sure Of the companion That was narrating this hadith And you're trying to use it As an evidence The companion Being unknown It doesn't harm It doesn't harm the hadith Why? Whichever of the companions it is For example A hadith If there's disputed Abu Hurairah narrate this Or did Ibn Umar for example Narrate this It doesn't harm the hadith Because whichever direction you go Or to whoever it goes back to It's accepted Whether Abu Hurairah narrates it Or Ibn Umar or Ibn Abbas Or Aisha It doesn't matter But if we're not sure Which one of these two How do we know it might not be A third or a fourth We can't have certainty But we have many hadiths A man came to the Prophet And he said O Messenger of Allah The ambiguity of a companion Doesn't really harm a hadith And anyone who studied The science of hadith Knows that So Also the dispute Of a name of a companion Was his real name Like again Abu Hurairah There are 30 or 40 views Regarding his name Abu Hurairah Was his actual real name Is Abdur Rahman Ibn Sakhrin Is it something else The fact that we don't know The name of a companion Doesn't matter Or details related to that All we know is that The companions are reliable So Imam Al-Bukhari narrated it That Abu Amir Or Abu Malik Al-Ashari R.A He said I heard from the Prophet S.A.W. saying There will be From my Ummah A people They will permit for themselves Al-Hira Which is Zina Hira means Al-Farj And Al-Harir means Silk Al-Khamra and Alcohol Al-Ma'azif and Music So the hadith mentions There are going to be a people Who are going to make it Halal For themselves What I want for us To take from this hadith A few things First one is that The Prophet mentioned There will be There will be The Noun he used Was the Noun of Tawqeed Emphasis From my Ummah A people They will make it Halal For themselves In other words It's Haram They will make it Halal For themselves And he mentioned Some things That we won't dispute That is Haram Like Al-Hira Zina Al-Harira And the Prophet S.A.W. Prohibited what Silk for men S.A.W. Al-Khamra No one I hope no one Is going to dispute The impermissibility Of Alcohol For now Insha'Allah And last but not least Al-Ma'azif Ok All of these points The Prophet S.A.W. Mentioned them Together Fine I've got I've got questions On this Hadith Because I knew This would come up In our conversation I have Criticism of this Hadith From two perspectives And of course I shouldn't say me I'm saying those who preceded me But the first perspective Is the chain And whether this is authentic It's very nice And very easy To just say to the people And pull the wool Over their eyes And say this Hadith In Sahih Al-Bukhari Without mentioning That it's Mu'allaq It's not fully connected It's not a fully connected chain All the way back To the Prophet S.A.W. And that's important Because the proper name Of Sahih Al-Bukhari As we know it Is Al-Jami' Al-Musnad Al-Sahih It is a Jami' It's Musnad I.e. it's got connected chains If Bukhari Had a connected chain Between himself And the Prophet S.A.W. And I'm trying Not to get too technical For the people at home If he had a connected chain He would have bought it In this book Because that's the title Of this book The fact that he bought This Hadith This narration Without a connected chain Shows that even He doesn't believe it's Sahih Al-Imam Al-Bukhari You're right His Kitab is called Al-Jami' Al-Sahih Al-Musnad And it's true His Kitab He conditioned For it to be Authentic Whatever he brings in it Which is connected First of all The narrator That you're referring to That he didn't mention Is Hisham Ibn Ammar So there is a narrator That he didn't mention We agree on that No Isn't that problematic Even before we get on To who the narrator is No He did mention Hisham Ibn Ammar But he didn't use What scholars of Hadith Refer to as The way he took that narration From Hisham Ibn Ammar Was not Sahih They say it's not direct He said Hisham Ibn Ammar Hisham Ibn Ammar said So he could have said It's someone else And then Bukhari heard it later They say there's possibilities The ones who weaken it Which I'm going to come to They say Their argument is that They say Bukhari said Hisham Ibn Ammar said Now he didn't say I heard from Hisham Ibn Ammar Which is very important In the science of Hadith These kind of terminology Is very important You're right It's very important Now what we have to understand Is if we're going to speak About the science of Hadith We first have to understand A few things Number one Number one Hisham Ibn Ammar Is from the Shuyukhs of Bukhari He is from the Shuyukhs of Bukhari He is Bukhari's teacher Number one Very important that we understand that Bukhari took from Hisham Ibn Ammar That's number one Number two The scholars of Hadith The scholars of Hadith Scholars who have grounded themselves Studied Hadith They mention An Anatul Bukhari Because Qala is like Is similar to An Meaning for the people When Qala and An Don't show that this person Heard from this person Directly Directly It doesn't show it It's not clear in showing that So they say The Qala and An Is the same An Which is also still the same Because it's not clear The person heard from this person So they say An Anatul Bukhari And An here means of course The Qala as well An Anatul Bukhari Mahmoolatul Anatasala In English means Bukhari When he uses the word An Or he uses the word Qala Or the likes of these words It's connected For Bukhari There is a reason It's because Bukhari Is not a Mudallis A Mudallis means A person who wouldn't say Hisham said And he dropped out people Bukhari is not a person Who would do that He doesn't do that So he's not a Mudallis And Ibn Hajar explained that And spoke about that In the Muqaddima Why do you say Qala here then? We're going to come to it Ibn Hajar mentions it In his Hajj Al Sari If you want to call it Or his Hud Al Sari He mentions it there That Bukhari is not a Mudallis And that if he uses An or Qala It's like Hadathana It's like he heard It's like he heard From other scholars When they say Hadathana There are some scholars When they say An We say he's a Mudallis Whereas Sareeh Let me give you A few examples Ishaq Al Sabee'i Ishaq Al Sabee'i He's a Mudallis Humayd Al Tawil For example He's a Mudallis And there are Qatad Al Sadoos He's a Mudallis There are people Who are Mudallis If they Have not narrated With Hadathana Or Akhbarana Or Anbaana It's not taken Okay Because they're known For when they say An They're actually dropping people Out of the chain That's one Second thing is that When Bukhari narrated He said Qala Yeah And he didn't say Qila Okay Yeah So even if we take Your argument That this is just Muallak But he did it with Sighat Al Jasm Sighat Al Jasm means He did it in an Affirmed form Bukhari when he brings Something which is Muallak Muallak means disconnected He doesn't mention His Shaykh He brings it When he believes it's weak He brings it with Ru'iya He's done this In other places Qila of course Hamna Hajar Rahim Allah Ta'ala Points out He's also written A book called Taghliq Al Ta'aliq Where he brings All of the Muallakat In Bukhari So he said Hisham Ibn Ammar said And he didn't say It was said So this shows This is called Sighat Al Jasm That's another point That we would have Taken into consideration Okay Another point That we have to really Take into consideration Is that the Hadith itself With the word Hadith Was narrated Where Where it's Sareeh It's clearly Muttasil From Hisham Ibn Ammar Other than Bukhari of course Ibn Hibban brought it In Sahih Imam Al Tabarani Brought it In his Mu'ajam Al Kabir Bayhaqi brought it In his Sunan Al Kubra Barqani Brings it In Nasb Al Raya To Zayla'i Hassan Ibn Sufyan Brings it In his Taghliq Al Ta'aliq Sunan Al Kubra Bayhaqi also Mentions the Hassan Ibn Sufyan Abu Nu'aym Mentions it as well As Ibn Hajar Brings it In his Sunan Al Kubra Abu Dara Al Harawi In his Fath Al Bari Ibn Hajar brings it Ibn Asakir In Tariq Al Damashq Abu Ahmed Al Hakim As Imam Ibn Hajar Brings it In his Taghliq Al Ta'aliq Tamam Al Damashqi As it's found in the Musnad Al Mulaqeen By Al Zahabi Also Imam Al Mizzi Brings it In his Tahdeeb Al Kaman Al Zahabi Brings it In his Taghliq Al Ta'aliq Ibn Hajar Brings it Taghliq Al Ta'aliq Rahim Allah Al Jamia So this hadith is actually present Same wording With Yeah The same hadith Where you said There was Just Qala All of those People narrated All of them With the wording Qalu Hadathana Hisham Ibn Ammar Bi Isnadhi Bil Hadith With their chain To the hadith Connected Connected So the word Hadathana Is if that's your concern Alhamdulillah It's been Okay Another point I want to mention Is that This hadith Has been authenticated By The first one Is Bukhari himself When he said Qala We And if we accept It was That Bukhari He brought And if he brings It It's According to him So the hadith To Bukhari Is authentic Ibn Hibban Authenticated it Ismaili Authenticated it Abu Dharr Al-Harawi Authenticated it Al-Hakim Al-Naysaburi Authenticated it Ibn Salah Authenticated it Al-Barqani Authenticated it Al-Nawawi Authenticated it Ibn Taymi Authenticated it Ibn Qayyim Authenticated it Ibn Kathir Ibn Rajab Ibn Mulqin Al-Iraqi Ibn Hajar Al-Asqalani Al-San'ani Ibn Al-Wazir Al-Yamani Al-Sakhawi Al-Shawkani Al-Dihlawi Al-Sheikh Nasir Al-Din Al-Albani Al-Rahim Imam Al-Shawkani authenticated this hadith Even though he's of the opinion that music is permissible But he authenticated this hadith To him, this hadith is sahih What about Abu Hamid Al-Ghazali and Ibn Khazmin? Abu Hamid Al-Ghazali and Ibn Khazmin are not an imam to the hadith We have to understand that Especially Abu Hamid Al-Ghazali When it comes to ilm al-hadith, he's Hatibulain He's very weak in hadith He's not seen We cannot mention him in the context of Ibn Hajar Nawawi in Iraq, Ibn Hajar Sorry, Imam Abu Hamid Al-Ghazali In hadith, he's Hatibulain Hatibulain means a person at night time He picks everything This is not his field Ibn Khazmina Again, he has ghara'ib when it comes to hadith He has statements which are very strange For example, his statement like Imam Al-Kirmi is Majhool In many hadiths, he weakens This is not his field This is not something we will go back to Ibn Khazmin Especially when Iraqi says in his alfiyah He says Iraqi, the sheikh of Ibn Hajar He says the hadith This hadith He authenticates it and he says Don't give any attention to what Ibn Khazmin said Imam Al-Hadith The well-known scholars for the science of hadith They've strengthened this hadith And I would encourage anyone Who is sincere To go to the book Ighatatul lihfan fi masayid al-shaytan By Imam Ibn Al-Qayyim Al-Jawziya That book is very important For a student of knowledge to read He responds to all of their doubts That they might bring regarding the hadith And issues related to it So he's a very First volume, page 391 You'll find the response to a lot of the points Sheikh Al-Bani has Where he responded to Ibn Khazmin In a hadith way If you want you can find it there My second question about the same hadith Is that Imam Al-Bukhari He actually placed this hadith In the chapter of those who Seek permissibility of Drinking alcohol by calling it Other names Now he's not mentioned music He's not mentioned anything like What you're trying to understand from this hadith And just like you say about the companions many times If we trust Bukhari To narrate the hadith to us We should also trust him With his understanding He's not understood what you've understood from this Clearly because he's put it in a chapter of drinks No, just first of all Bukhari didn't say this hadith does not show The impermissibility of music He didn't say that Your point is only the fact that he mentioned it Your question should be Why did he put it under the chaptering of The people who were named Khamar other than its name Why did he choose to put it there Bukhari does that for many many reasons And the concept of The issue of Imam Al-Bukhari's Chaptering is a science itself There's a 10 volume book written by Abdul Haq Al-Hashimi on just the Chaptering of Bukhari And how he looks for the Correlation between the hadith And also the The chaptering Somebody can flip the table on you And say to you what about the hadith That's the first hadith that Bukhari Narrated And it's talking about the intention And he brought it under the chaptering of Kitab Al-Badr Al-Wahi And he brings it in that In that section Where the descending of the revelation What does Innam Al-Amal Bin Niyat have to do with it The descending of the revelation But he did it for I mean Does it mean that Bukhari doesn't believe That the actions are based on the intention Is that what he's going to derive from that Rather he narrated the hadith Of course seven other places as well But what I mean is that the chaptering Of Bukhari Does not support your point It just shows that he chose to Use it for something else Okay then The next question that I have on this particular hadith Hisham Ibn Ammar Who you've also mentioned In the chain This is a person who A lot of scholars of hadith Have weakened Such as Such as Imam Al-Dahabi for example What did he say about him First of all he mentioned him in Mizan Al-Itadal What is that book He mentions weak narrators right And he speaks about him in this book He grades the narrators over there Okay he says Hisham Ibn Ammar Used to be a truthful narrator But then he changed He has narrated 400 hadiths that have no basis He used to not narrate unless someone paid him He was accused of changing the text Imam Ahmad said he was reckless So let's go bit by bit So you said He mentioned it in Mizan Al-Itadal Just as a side benefit For the students of knowledge Who Inshallah The book Mizan Al-Itadal By Imam Al-Dahabi Ibn Hajar Came after him And he wrote a book called Lisan Al-Mizan Lisan Al-Mizan And the Lisan Al-Mizan Is written by Ibn Hajar Al-Asqalani And the reason why he wrote it Is that he wanted to come after Ibn Al-Dahabi And basically correct him In some of the mistakes he might have Fallen into in his Mizan Al-Itadal That's a side benefit So when a student is reading Mizan Al-Itadal He must go back to Lisan Al-Mizan By Ibn Hajar Ibn Hajar has Mashallah Taqeebat Very beneficial Taqeebat And poor points Especially if you have the Taqeeq of Shaykh Abdullahi Abdi Fattah Abu Ghuddah Abdi Fattah Abu Ghuddah May Allah Ta'ala Forgive him for his mistakes And his shortcomings May Allah forgive him for his shortcomings But truly was a scholar Especially in Ilm Al-Hadith The points that Abdi Fattah Abu Ghuddah Puts under Lisan Al-Mizan It's amazing So that's a side benefit For the students of knowledge Now let's come back to Dahabi Dahabi Rahim Allah Ta'ala Has a statement in his Kitab Seerah Al-Aminu Bala Regarding Hisham Al-Ammar And he calls him Ibn Nusayr Ibn Maysarat Ibn Abanin Ibn Al-Imam Al-Hafidh Al-Allamat Al-Muqri He also said he was a truthful narrator And he changed This concept of Hisham Al-Ammar Changing when he grew older And the statement That was said about him Who he really came from He came from Abu Hatim Al-Razi But there's a statement Al-Khalili mentions in his Kitab Al-Ishad Fi Ma'rifat Al-Ulamai Al-Hadith He mentions Hisham Al-Ammar Al-Dimashqihi Said Sikah Sometimes it may happen That in his Hadith some strange things happen And Shuyukh Al-Shami From the teachers of Sham He says The weakness The mistakes that people see is not him It's the mistakes that happen from these Shuyukhs He's quoting From them right They made mistakes about the Hadith So how do we know that this Hadith isn't from them We're going to come to that Inshallah Ok So that's the first point Al-Imam Al-Bukhari Authenticated him because he brought him in He's Sahih And the scholars they mention The narrators that are mentioned in Sahih Al-Bukhari The scholars mention this They mention this generally speaking The scholars that are mentioned By Bukhari in his Sahih They say Jawaz Al-Qantarah They have passed the Qantarah The Qantarah is after the person goes on the Sirat Yawmul Qiyamah May Allah make us pass that path The people Allah is going to save are the pious people That they own When the person passes that place They go to a place called the Qantarah The brothers who had hate and animosity for one another That's the place that Everybody will get their rights Once you get to the Qantarah There's only Jannah for you So They say that Bukhari The people he brought in his narration Jawaz Al-Qantarah They're safe, you can't be criticized I'll just give you two examples Let's take Hushayn Ibn Bashir Hushayn Ibn Bashir narrates He's a strong scholar in Hadith Hushayn Ibn Bashir If he narrates from An Imam Muhammad Ibn Shihab Al-Zuhri His Hadiths are not accepted by Bukhari But he will narrate it from other people Bukhari is a science Bukhari is a science It took 16 years of Ibn Hajar To understand the ins and outs of Sahih Bukhari 16 years, that's why he wrote the two volumes The Muqaddimah Fatah Al-Bari He called it Hadith Sari Say it both ways Hushayn Ibn Bashir When he narrates from Zuhri, Bukhari will avoid him Why? Because Hushayn Ibn Bashir, the day in which he took the Hadiths From Zuhri, the day where he went to Zuhri And he took the Hadiths from him It was a windy day It was a windy day And he wrote everything And it was a windy day and the papers went into the air And what happened was Hushayn Ibn Bashir tried to take the papers back But of course, the notes went back and forward He didn't memorize it He avoided taking those narrations from him But if you find him Abiz Hakk Al-Sabi'i for example If you find him If you find him in Sahih Bukhari He avoided He avoided him through Zuhri Another example is Abiz Hakk Al-Sabi'i Abiz Hakk Al-Sabi'i Bukhari narrated from him And His narrations of Sufyan Ibn Uyayna Bukhari never narrates from him But his narrations from Sufyan Al-Thawri And his narrations from Shu'bah Shu'bah Ibn Hajjaj Abu Bistam Al-Ataki The narrations are accepted Because Yahya Ibn Ma'in said He is the strongest when it comes to the narrations of who? Shu'bah Ibn Hajjaj Abu Bistam Al-Ataki And the narrations of who? Sufyan Al-Thawri Bukhari narrates from those two But he doesn't accept the narrations of whom? When it comes to Sufyan Ibn Uyayna The point I'm trying to say to you is that Even if criticism were put towards Hisham Ibn Ammar We will say His narrations Bukhari Selected them That's a side point that you always need to remember If you find a narrator that's criticised Which is in Sahih Bukhari Bukhari picked him From all of his mistakes to versions which were right He does that It's very important But here I'm arguing that he's a thiqa Hisham Ibn Ammar He's a thiqa Imam Al-Nasa'i praise him Dar Qutni Dar Qutni Imam Al-Ilal By the way Dar Qutni He has a book called Ilal Al-Walidah They said He narrated the whole entire 10 something volumes From memory Zahabi I think it was him, he said that if it's true I think it was Imam Zahabi He said if it's true that Dar Qutni Dictated this book from memory Then he's no less than Ahmad Muhammad And Abu Zuraat Al-Razi By the way They said about Dar Qutni as a side benefit They said about him They used to say He would put things in his ears When he walked outside Because he would memorise people's conversations Oh his memory was that sharp There was a strange story That was mentioned about Dar Qutni as a side point They said that Two men were arguing And they were speaking a different language And he saw the argument Going back and forth He had his Cotton wool in his ears He chose to take it out and came to the two people And he said what is the problem? What's the quarrel that you guys are having? And they told him their problems Later both of them went And they went to the court To argue The court said who is your witness in this situation? They said that Dar Qutni is our Shaheed, witness, he was there He was present when we were both arguing He was there Keeping in mind that Dar Qutni They were quarrelling They were arguing in two different languages So he came to the court room And the judge asked Dar Qutni Is it true? That you were Present when these two people Were arguing over an issue He said yes What did they say to each other? He said they spoke different languages I don't know what they said But I memorized it He quoted this first man what he said He quoted the second one what he said And he kept the information For them intact Passed it on The judge said we know what happened Gave the judgement to them So Dar Qutni said his memorization was Strong, solid He said He said He said he is a reliable person And he said He said he has a high position A high station Even the words that you mentioned This statement When you go back to Mizan ul I'tidal you find that It has next to it Sadha But did Dahabi mention all this? He has narrated 400 hadiths He used to not narrate unless someone paid him This is different from I'm going to come to that What I want to mention is that He mentions The fourth one in page 302 He mentions Dahabi mentions Sadha Which means What does that mean It's a sign Ibn Hajar mentions Because he knows Dahabi, he studied Dahabi That's what he is working on Mizan ul I'tidal by Dahabi He says If Sadha is written Before the name It's a sign Dahabi says If Sadha is written That means that person's hadiths are authentic And he is acting upon it Okay, so that's Dahabi what he said Also Hafidh Mughlatai In his book Ikmal ut Tahdeeb al Kamal He says He mentions He mentions Hisham Suyuti mentions it Scholars of hadith Even Dahabi mentions That he is a Now There is a Shubha, a doubt that's brought forward Regarding Hisham ibn Ammar That Ahmed ibn Hanbal said something about him That he said You have that quote Yeah, he was reckless That statement was Attributed to Ahmed ibn Hanbal And the scholars mention why he said it Okay They mention why he mentioned it Dahabi specifically mentions it He says He says It was Ahmed who reached him that he said about him That Hisham ibn Ammar said in his khutba The one who became apparent to his creation With his creation So this kalam The statement Dahabi says Is not permissible to just say it like that Even though it has a correct meaning The Hululi The pantherism, the one who believes in Allah and his creation And he became one They use these kind of statements So when Ahmed was told that statement In that context he said He said And look what Dahabi said after that He said Whatever the situation is Statements of contemporaries Peers And we mention it And that's what Dahabi was saying About Ahmed's statement As for the statement that Abu Hatim al-Razi mentioned That his hifdh changed And I unequivocally differ with that Because Hisham ibn Ammar His hadiths are very well known And we have many Chains of narration that they go into But the way I'm going to respond to this is the following way Number one, Hisham ibn Ammar His hadiths are known very well They are known what? Very well Abu Walid al-Baji You mentioned that Hisham ibn Ammar He gave his hadiths To Yahya ibn Ma'in And Ubaid Qasim al-Salam And they looked at it And they observed these narrations They had it in a book, that's where he narrates from Scholars didn't write it And they memorized it from their notes All of the narrations that Hisham ibn Ammar Wrote But Yahya ibn Ma'in and Ubaid Qasim al-Salam Both of them looked at it And Hisham mentioned He looked at my hadith All of it Except the hadith of Suayid ibn Abdulaziz And then he said to me, Suayid is da'if al-hadith That's one So the hadiths of Hisham ibn Ammar Are well known That's number one The second response is Bukhari took from him Before he even changed Bukhari took it from him before he changed And the evidence to that is that Bukhari Mentioned that he went to, he traveled لقيت أكثر من ألف رجل أهل الحجاز والعراق والشام والمصر He mentioned that in the refutation of the Ash'ara He mentioned that he went to Many places He mentioned he went to Basra four times He went to Hijaz six times And how many times I went to Kufa, I don't know And Baghdad, I mentioned And then here he mentions And I went to Sham By the way Hisham ibn Ammar is from the ulama of Sham So Bukhari says I went to Sham And I met I met these people And many other people, if we look at the time of Firyabi, Firyabi died in 212 Abu Misr al-Dimashqi died He was the sheikh of Sham He died the year 218 Hijri That shows that Bukhari He went to Sham To hear from the sheikhs of Sham Before the year of 212 at least Because Firyabi was the earliest one who died And that's before the Death of Hisham ibn Ammar 40 years before that When did Hisham ibn Ammar change though? The call of What's his name Abu Hatim al-Razi is that he mixed up In his last stages of his life 40 years cannot be considered the last stage of a person's life That's a long time Ok And the scholars they mention He mixed up just before he passed away That's the ones who mentioned it So that's that one The third one is that You have to really understand Abu Ja'far al-Ruqayli he said When Bukhari wrote his Suhih Who did he present it to? He presented it to Ali ibn al-Wadini and Ahmad ibn Hanbal You have to understand this Sa'id Bukhari was presented to who? The greatest scholars of Hadith at that time Abu Ja'far al-Ruqayli is saying this That Imam Bukhari when he wrote his Suhih He went to Ali ibn al-Wadini and said check my book When Ali ibn al-Wadini checked it By the way Ali ibn al-Wadini is the one that Bukhari said I belittle myself in the presence of this man And also Imam Bukhari presented it to Ahmad ibn Hanbal And he presented it to Ahmad ibn Hanbal So what does that show you? These three men have agreed to this Hadith of Hisham ibn Ammar as well Of Bukhari in his Suhih Okay They all affirmed it So this shows you that this Kitab That Imam Bukhari wrote Is Ya'ni This Hadith is accepted by the Aymatul Hadith The ones who don't want to take this Hadith Because this Hadith if it becomes Suhih It is Suhih We're going to talk about that definitely So I'm getting from that What you mean is that this is directly Clearly Categorically stating that Music is Haram Which is strange because Having gone through the narrators And I can comfortably say that you dismissed A lot of the arguments brought forward for that From the text of the Hadith itself And again it might be worth Because it's been a while since you re-narrated the Hadith And telling me what you understand From this Hadith So the Hadith we have the Prophet Sallallahu Alaihi Wasallam mentioning Layakunanna a'ubi Min Ummati from my people Aqwam Ya'ni there's going to be from amongst my Ummah A people Yastahillun al-Hira Wal Harira Wal Khamra There's going to be a people who are going to permit for themselves The following Al-Hira Zina Al-Harira Silk Al-Khamra Alcohol And Al-Ma'azif Music Okay So in this Hadith The Prophet Sallallahu Alaihi Wasallam he mentioned Khamar Which is Haram by unanimous agreement Zina which is Haram by unanimous agreement And Al-Harira which is prohibited For the men By unanimous agreement So we have all of that And then on top of that The Ma'azif the music was mentioned In this context This is something very well known Dalalatul Iqtiran Which is as I'm sure you know Dalalatul Iqtiran is not a very strong argument In Usool Al-Fiqh A lot of the scholars of Usool They actually say it's very very weak to use this As a proof And one of the reasons they say that is because The whole issue is Connecting certain things and saying When it's brought together in one manner In one statement then they all take the same meaning Now there's a problem here Because there's an Ayah in the Quran which does something Very very similar yet the two things That are connected have different rulings The Ayah I've got it here Allah says in this Ayah Eat from the fruits When they harvest And then pay Pay it's right Which is the Zakat obviously here On the day that they harvest Now we have an issue here because according to you Because these two things are mentioned together The ruling on both of these things Must be the same yet we know And I'm sure you'll agree that eating Is something that's permissible It's not Wajib, it's not Hamam, eating is permissible Yet paying Zakat Is something that is obligatory So Allah is connecting two things here Something that is permissible And something that is obligatory Which completely refutes your claim That every time Some things are connected they must all take the same ruling Like in this Hadith that you're claiming So we You're taking me to an issue in Usulul Fiqh known as Dalalatul Iqtiran Now Dalalatul Iqtiran According to Ulema Usulul Fiqh Is two types Okay, you put a good argument to be honest And it's a strong point Dalalatul Iqtiran is two types The first type Is What the scholars refer to As Dalalatul Iqtiran which is Dham Dalalatul Iqtiran Which is Those two, it's either Dham or Naqs In another wording In another way the scholars refer to Is Dalalatul Iqtiran Which is Or The second type which is Atful Jumlah Atful Jumlah Atful Mufradat And Atful Jumlah What does that mean? The Ayah that you brought right now In Suratul An'am Ayah 141 He says That's one sentence And the next part Is if you take the waw out Which is the second sentence Allah connected Two sentences between it A waw This one It's Two complete sentences Yeah, here we have Two Two sentences Which are both complete We have That's a complete sentence In Arabic language We have It's a sentence Then Allah says Which is another sentence Now here you're right If that happens That type which is Atful waw Between two complete sentences This one according to the Ulema, this one has We can't connect them all in ruling Because we say Is Mubah Is a what? Wajib Is obligatory, zakat is referring to here You're right, in this situation they don't have the same Ruling, but the second type is what we're talking about Which is Dalalatul Iqtiran Which is Atful Mufradat What does Atful Mufradat mean? Atful Mufradat means Zaynab Muaddaba wa Fatima Zaynab is disciplined Well-mannered and Fatima Now, Zaynab Muaddaba This is two words And It's a complete sentence, right? Zaynab Muaddaba If you took that out Fatima can't stand by itself, it's one word It's Atful Mufradat, it's one word So Fatima here is Connected to Muaddaba, disciplined This one according to the Ulama of Usul By unanimous agreement This one is Accepted And to them this one is not like The Ayat Scholars agree upon this, this is called Atful Mufradat, Zarkashi mentions it In his Bahru Al-Muhit, he says Sometimes the scholars they call it Atful Naqis Because it's Naqis, Fatima It's deficient, it's not a complete sentence by itself Or they call it Atful Mufradat This one The scholars he says He says There's no dispute Amongst the scholars That it goes under the same ruling as the other one Right, I see So when the scholars say that Dalalatul Iqtiran is Mukhtalafun Fi, they're actually talking about the first type Which is connecting sentences and not individual words Yeah, if they're two Jumlatayni Tamatayni Then the Jumla Aula And the Jumla Thani don't necessarily Have to be connected to each other That's something Also Ala Uddin Al-Bukhari in his Kitab Kashful Asrar Which is a Sharh of Usul Al-Bazdawi He mentions the same, he says If it's Naqis Yusharikul Jumlatal Ma'tuf Alayha Fi Khabari Wa Hukmihi Jami'ah The same, Sadr Al-Sharia Ibn Mas'ud Al-Bukhari In his Kitab Tawadihul Matnin Tanqih He mentions it, Shahabuddin Al-Qarafi In his Kitab Nafais Al-Usul I mentioned four Imams, they mentioned it Rather, Al-Qarafi in his Kitab Nafais Al-Usul He says Nassan Nuhat The grammarians have stated as well Ala Anna Al-Ma'tufa Yajibu Macharakatul Al-Ma'tufi Alayhi Fi Asli Al-Hukmi Alladhi Siqal Kalamu Liajrihi Fayaqa'u Al-Ijtiraki Fi Asli Al-Tahrim It's important to translate some of that So what it is, is that If it's A'tuf Al-Mufradat He's saying it's obligatory According to the grammarians If it's connecting words If it's connecting individual words Then whatever the Hukm Whatever the ruling goes on the first word It takes a ruling for the other words as well If the word can't stand by itself As a sentence In the situation here, let's apply it on the Hadith The Hadith says Layakunanna Min Ummati Aqwam Yastahilluna Al-Hira Wal-Harira Wal-Khamra Wal-Ma'azif So we have Yastahilluna They make permissible Al-Hira That's the word, Yastahilluna Al-Hira And the other ones are connected to it So that in itself is a complete sentence but the other ones They stand alone Can you say Layakunanna Min Ummati Aqwam Al-Harira Wal-Khamra Wal-Ma'azif It's not a sentence, you need the other sentence Can't stand by itself So according to the Ulama Dalalatul Iqtiran Which is Al-Mufradat Tujibu Ijtirak Wa Itihadil Ma'atufati They have to all be under the same ruling So according to that principle that you just mentioned Then one of the things that was mentioned In that Hadith like you said was Silk And you rightly said that Silk is Haram for men But permissible for women So by that token then music Is Haram for men but also permissible for women No you can't say that How do you know Silk is Haram for men From the Hadith in Sunnah of Ibn Majah So you dandy an exception For the women With an external evidence I'm just using your principle alone You said that when things are connected like this They take all the same ruling But they have different rulings But you only found out that there is a different ruling For Silk with an external evidence If there came an external evidence That said music for the men Is allowed Or not allowed And it's permissible for women music Then we would say okay you're right You brought external evidence just like you brought for the Silk Right I see the Asal of the Hadith Originally Is that everything is Haram For men and women But then we have an external evidence If this Hadith was the only Hadith out there We would say to women you're not allowed to wear Silk Like in the Hadith that permits Silk for women Is when the Prophet Sallallahu Alaihi Wasallam grabbed it And he picked it with one hand with his left and his right And he said this has been made Haram For the male of my Ummah The gold and the Silk He picked them both up And the Prophet Sallallahu Alaihi Wasallam said This has been made Haram for The male of my Ummah So you know that Silk for men is Haram With an external evidence But merely just this Hadith by itself It's not the case There is another contention that people bring With the understanding of this Hadith When the Prophet Sallallahu Alaihi Wasallam Is connecting all of these things together And they say that some things might be Okay and permissible individually But when you Connect them together and you do them at the same time It becomes impermissible So for example Even though it's a secular law, let's take the UK law For example, driving is permissible And drinking alcohol Is permissible But when you do them, according to law obviously The secular law of the UK When you do them together, drinking and driving Is not permissible And that's basically what they're saying with this Hadith And the reason why they say that is because There's another narration in The Sunan of Ibn Majah Which also Makes this clear So the Hadith That you mentioned is that There will be people who will consider it To be legal, Zina Wearing Silk, Khamal And music It's like what they're claiming here Basically is that the Prophet Sallallahu Alaihi Wasallam Is describing a scene Where people are drinking And people are wearing silk And they're listening to music And they're committing Zina It's like the party scenes that we have in the modern day world In clubs and stuff like that What the Prophet Sallallahu Alaihi Wasallam is saying here When all of these things come together He's not actually individually saying this is haram But rather he's describing a scene, a scenario And the reason they say that is because the Hadith In Sunan Ibn Majah And you can have a look at it here It says, it's a very similar situation What the Prophet Sallallahu Alaihi Wasallam said It's narrated by Abu Malik Ash Ali People among my nation will drink wine Calling it by another name But so far exactly the same And musical instruments will be played for them And singing girls will sing for them Allah will cause the earth to swallow them up And turn them into monkeys and pigs He's basically describing a scene People are drinking wine and at the same time music is being played He's not saying individually These acts are prohibited But when you bring them together They become prohibited I mean, again I think that's far fetched What about the Ayah for example Let me flip that at you I'm saying you're wrong in that understanding Each one independently is what Allah is going to destroy the people for Even the Hadith Ibn Abi Dunya narrated it Ibn Abi Shayba narrated it On the authority of Imran Ibn Hussain That the Prophet Sallallahu Alaihi Wasallam said He said He said He said If people start to consume alcohol And they get Qiyan Qiyan is women who sing for them If they start listening to music Musical instruments The Prophet Sallallahu Alaihi Wasallam said Allah is going to deform them Earth is going to swallow them up This you're saying That all of it has to happen In order for the punishment to come right Yeah What about the statement of Allah Allah mentioned a punishment A severe punishment is for these people Are you saying that a person has to do shirk And kill someone innocent And commit zina, dust When they're going to get the sin Do you understand my point Of course nobody would say that No one would say that Independently you get sin for doing it If you do shirk alone itself is a great sin If you kill innocent people Or a person itself is a great sin If committing zina or fornication Or adultery Itself is a great sin Independently it's a sin It's the same as the ayah also Anyone who opposes the Prophet Sallallahu Alaihi Wasallam That itself is a sin And then opposes the path of the believers The second sin If you do all of it you're The worst One by itself can render you A criminal, one by itself can render you A wrongdoer A sinner They all don't have to be found Which is disbelief So how do you reconcile the fact that It's an action of disbelief Yet the Prophet Sallallahu Alaihi Wasallam Said to my Ummah Shaykh Al-Islam Ibn Taymiyyah has a very good response to this He's got a book called Bayan Al-Dalil Shaykh Al-Islam Ibn Taymiyyah And on the 20th page he says The point Ibn Taymiyyah points out here He says that Istihlal here in the hadith Is referring to They use interpretations Which we saw today We can in the hadith because of Hisham Al-Ammari Saying that the Dalalatul Iqtaran Is not a Hujjah These interpretations That was used by Ibn Hazmin By also used by Shawkani, that's what Has happened here Because of that they are going to be sinners And not because they're Kufar They would have been Kufar if they saw it to be Haram And then they said it's still Halal for me, I don't care That's when it would be Kufr from the statement of Ibn Taymiyyah He says He says Then they would become Kufar And they won't be from his Ummah But if they Say that no, I don't even believe In the first place, I believe this is not actually Haram, it's not clear Then they become sinners And people fall into major sins And they are going against Allah and His Messenger And it's very dangerous Then he brings a statement of the poet Abdullah Ibn Mubarak The people you see, they've taken Evil Scholars who've told them this is permissible And gave them Fatwa So, it's not Kufr But it's a major major sin now I want to put the Hadith to one side I think we've comprehensively gone through The chain, first of all, and then secondly We've gone through the text of the Hadith itself as well Give me like a 30 second, 1 minute summary of that Hadith and what that really really shows for the people At home before we move on to the rest of the point The one we were just discussing The one about the Istikhlal This Hadith shows The severity of the person who Commits Zina And who, the male The male who take silk and wear it And use it, and those who drink Khamr and music Each one, if we look into it by itself For example, Al-Hara Which is Zina, we know the Prophet He said, when I was ascended high up in the sky I saw a group of people Who were being burnished in a furnace These were the Zunnat, when the Prophet was told The people were doing Zina Al-Hara Now we have the Khamr, the ones who drink alcohol And are consumers of alcohol The prohibition that has come regarding them Khamr, Al-Maysur, Al-Ansab, Al-Azam All of these are actions of Satan So avoid them Knowing that music That you are listening to And that you are adorning And you are admiring, has been mentioned First of all, your heart should move Zina Because a lot of people who are watching today Will be like, I know Zina Al-Hara Even if I do do it, I still know it's Haram I don't justify it Even the ones who drink alcohol Will say, bro, I know it's wrong man I can't stop it, I've become used to it My culture, my people, we do this And etc So the same thing should be for the music Of course, know it's prohibition And also try to stay away from it Another thing is the fact that the Prophet S.A.W. told us in the hadith itself وَلَيَنزِلَنَّ أَقْوَامٌ إِلَى جَنْبِ عَلَمٍ إِنَّ يَرُوحُوا عَلَيْهِم بِسَارِحَةٍ لَّهُمْ There's a punishment for these people And that is Allah is going to deform them And I actually believe I actually believe a lot of these rappers And these singers, Allah has deformed them already What do you mean by that? Look at the way they scream and they shout and they bark Jump on the table, running around I mean Things when you really sit down and you think to yourself Subhanallah, brother Subhanallah, this is not sane A man whose trousers are falling down I mean, you can see his backside This is not a sane person A sane person wears his clothes A man whose name is Dog He calls himself an animal The worst of animals, dogs I mean, you can see Allah has already Humiliated him, put him down And a lot of them, they make noises Of dogs when they sing Etc. So the actual Changing of their form It's not far-fetched Okay, I want to move on now I want to go back to the ayah In the Quran that you mentioned Where you said Lahwal Hadith and you gave the Interpretations of the companions The Tabi'een who said that this Refers to music.
And I really want to focus Now on the Adilah from the Quran If that isn't enough, if this hadith In and of itself isn't enough for people And they say we need something from the Quran, for example The first question I have about this Particular ayah that you brought, when you said Lahwal Hadith Is talking about music Isn't there another ayah in Surah Jum'ah Where Allah says وَإِذَا رَأَوْ تِجَارَةً أَوْ لَهْوَنٍ فَضُّوا إِلَيْهَا وَتَلَكُوكَ قَائِمًا Allah says that In this ayah that when The companions Actually left the Prophet ﷺ In prayer to attend to trade And he also uses the word Lahw here as well The same word you were using Are you saying that this means music And in which case the companions ran Towards music and ran towards Business. Allah connected the two together Tijara and Lahw and According to you Tijara is permissible Therefore music must also be permissible No, first of all The argument I want you to understand is that وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهُوَ الْحَدِيثِ The scholars that commented on it Like Ibn Abbas is the one who explained This ayah Surah Jum'ah in this way And explained this Surah to me in this way It is very important we understand it These are Arabs They are not just Arabs, they are the most honest Sincere and the most knowledgeable people That we know in our Ummah Ashab Rasulullah ﷺ They looked at these verses And they commented on it Not based on their whims and desires But based on وَلِذَٰلِكَ سَمَعُوا الْسُّخَالِرِينَ And other great scholars, I don't want to go into that too much They believed the tafsir of a Sahabi on a verse It is like the Prophet ﷺ It is another discussion For another time Here we have Now it doesn't contradict Itself if the word Lahw al-Hadith Has many meanings There is no denying It could be a word that has many meanings It could be used in many different So your claim is not that it only means music No, that is not my claim Then your point and your contention Would be very solid and strong against me If I only said Lahw al-Hadith only means music I would say no And I mentioned before that is called اختلاف التنور Any other ayat From the Quran that you want to bring on your side for example There are many, I said five verses To show, one of them is Surat al-Najm When Allah says What does that mean? The word Samid Ibn Abbas He said The word Samidun It is It is It means the word Samidun Actually means music in the language Of the dialect of the people of Himyar So what is the context of this because you just said You guys are Samidun What came before it Meaning in English Are you amazed with this Hadith This discussion, this speech Are you amazed with Are you laughing Are you not crying Whilst you are listening To Music So here the word Al-Ghina According to Ibn Abbas Samidun according to Ibn Abbas He said that the word Samidun is referring to Al-Ghina According to the Himyariya It is a dialect, they say it like that And the ayah, he used it And that meaning Took that view from Ibn Abbas Like Ikrimah, Mujahid, Zahhak, Muhammad Ibn Hanafiyah And others I think that all of these ayats Talking about this kind of situation Is really talking not about music Unrestrictedly, but it's talking about Music when it's being used to Like for example the ayat of the Quran I'll give you an example For example Let's just say Listening to podcasts We both agree that listening to podcasts Doesn't have any music, anything that's haram It's permissible right But if someone was to listen to a podcast And the time for Salah came And he was so consumed with listening to the podcast That he didn't want to pray And he left the Salah, that's obviously not permissible But another person just wants to listen To a podcast when he's driving into work for example And he's just listening to it just as entertainment There's nothing wrong with that So why do you have to say that music in all it's forms And all it's entirety is haram When these ayat are clearly talking about The time when music is being used to Distract you from worshipping Allah The music that was listened to At that time was used to Distract the people from the Quran and the remembrance of Allah Yes it did Of course it did That's the situation which it came in And I don't deny the fact that it's the case for us today As well today, there's no denying to that Many people today Large amount of Muslims today Are listening to music Giving precedence to music over The Quran, they've not memorised the Quran But they've memorised albums and lyrics That's well known, well established That's true but it doesn't necessarily make it haram in and of itself Just like listening to podcasts over the Quran doesn't mean podcast haram Now we go to the point of The fact that they used to do that with music That's what they used to do They used to listen to music And they used to try to avoid hearing the Quran And Allah Ta'ala Unrestrictedly Prohibited it When it became An act that was done To distract people from the remembrance of Allah From the Quran Allah prohibited it Whether you're trying to Distract yourself from the Quran or not It got prohibited And it became something which is haram So if someone comes after now And says I'm not going to do what Quraysh did Or I'm not going to do the people that these verses came under What they were doing, I'm not going to do that They're going to say now The hukm has been made If it's music If it's a musical instrument If it's songs Without the conditions that we mentioned It's haram It's haram The only ones that you can take out are the points that we mentioned Those are the istithnaat Exceptions only Anything other than those exceptions And I want somebody to remember this And a lot of people do this It's a sad reality But a lot of people tend to do this Okay I for example say Everyone in this room go Except Zayd Except Zayd Now what's the general ruling here? Everyone should leave And the only person who can If Khalid comes up to me and says Shall I leave? I said everyone leave I gave a general ruling It was your name mentioned under the exception No Music and songs are haram The sharia has permitted Situations Contexts Times Conditions Types These were not denied These ones fall under the general prohibition Don't use these Specific situations To headbutt and destroy the general ruling Of the prohibition How big a problem do you think music is nowadays? How widespread is it? In every country When you look at the salaf What they were saying about music Quran al shaytan Ruqya al shaytan It brings hypocrisy You're saying they didn't even know The music we're seeing today And the fact that it's so widespread As well and how evil it is You go into a supermarket you can't help but hear it It's going on the taxis You'd agree with that obviously I used to deal with Brothers on the street Who were trying to come off the street Who wanted Allah to guide them They were on the streets And committed crimes Some of them being imprisoned and what not Wallahi It's like it's a mahallu ijma' Amongst all of them They all said whenever we would go And shoot up someone or stab someone Or this or that or rob or this We'd have to listen to Music And specifically a particular type of general We'd listen to drill If we listen to that music We don't know what's happening around us We would go out there And stab someone He says to wallahi sometimes I wouldn't even have to take Any drug substance Just listen to that And the lyrics of what he says I'll go and I'll murder someone If not necessarily I'll stab him And put him into Coma or whatever I would rob, I would this, I would that All of it with music You said earlier that the Salaf Obviously they didn't know that Music was going to be like this Did Allah know that it was going to end up like this? That's why Allah generally prohibited it So Allah knew that it was going to end up like this Of course Allah knows that So then why isn't there A clear Knowing that music is going to be such A big issue, it's going to be so widespread It's going to cause so much harm, it's going to cause so much damage When Allah talks about shirk for example He says Allah says When Allah talks about zina He says When Allah talks about murder for example Allah says Allah has clear Ayat telling you Don't do this, don't do this Don't go near this even It's so clear, it's so sariq, why didn't he do that with music Knowing that it was going to be as big A problem as it is in the 21st century Habibi When you say it's not clear It's clear to every sincere Genuine Muslim There's no fit in Nahi, would you agree with that? Forbidding verb There are many ayats that Allah Prohibited it Which one in that form The ones They do not participate in Zura Muhammad Ibn Hanafiyah, Muhajahid Ibn Jabrin And other Mufasireen They said Zura here means music What I mean Habibi is Your voice Mufasireen The voice here yes Mujahid Ibn Jabrin Ibn Jabrin brought it Abu Naib brings it in his Hilyah Ibn Al-Jawzi brings it in his Talbis Al-Iblis Qurtubi brings it in his Tafsir All of them The word As-Sawt here means Mujahid says It means music So it's clear to anybody Who's munsif Who's sincere, who's genuine Who now the truth has reached him And when he sees those evidences He's not going to argue back, he's going to be pleased with it He's going to be I don't need 10 I don't need 5 evidences from the Quran For me to stay away from something One is enough for me But it's always like the companion interpreters The companion said this These were great noble men, don't get me wrong But they're the eyewitnesses If there happened a car accident Happened in front of us We would be eyewitnesses, we saw it The police would take our Encounter of the situation Somebody came 500 years later 5 days later 5 hours later No one would file a case from him It just seems so contradictory Because on this podcast many times before You've said the speech of a scholar Is not a proof, rather it requires proof And you say this over and over again The speech of an alim, it doesn't matter who he is I read Tamadhub as well And we talked about the importance of Not taking the opinion of any man I'm not saying they are proof in and within themselves I am not Nor do I claim that I'm not saying Ibn Abbas, Ibn Mas'ud, Ibn Umar Ibn Mujahid, Ibn Jubair, Ibn Al-Dahhaith Ibn Al-Siddi, Ibn Abu Ali, Ibn Al-Raih All of these are proofs in and within themselves I'm not What I'm saying is that They say statements and no one is rejecting their statements When they commented on these verses I'm saying to anyone who listens Take this point on board When the Mujahid said وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ Zoor here means Al-Ghina And it's written in the books of Tafsir Durrat Al-Manthoor Ibn Al-Suyuti Ibn Al-Kathir Ibn Al-Hatim My question here is These people When they said these statements Why were there no one rejecting And saying look These ayahs don't mean this We went through Ijma' al-Sukuti as well We went through Ijma' al-Sukuti I want to move on now Some of the arguments that the people bring For the permissibility of music They actually say there are hadiths that clearly allow music The first of them is narrated by Aisha And we mentioned this earlier About the two slave girls who were singing About Besides Aisha And the Prophet Was also there And Abu Bakr came and spoke harshly Saying musical instruments of Shaitan And the Prophet actually turned his face to it And said leave them, leave them alone Let them continue Isn't this a proof that singing musical instruments As Abu Bakr put it Are permissible Ok the first word that was used Can you see that So Abu Bakr What did he say He said So Aisha she mentioned She mentioned She said The Prophet The Prophet She said Aisha she said The Prophet entered upon me She said The Prophet The Prophet entered upon me There were two slave girls Ok They were both singing Ok so that's the first point right They were singing The songs of We are going to come to what that means Then we've got Abu Bakr Seeing this happen The Prophet didn't say anything He was there The Prophet He was sitting on his Lying down on his bed And he turned his face Abu Bakr entered He warned me against it He prohibited me from it and look what he said The first Point I want to go through is that the word That Abu Bakr here used Doesn't always mean musical instruments I think the English translation here Should be looked into The word can be the voice As I mentioned before That the Prophet Said to Abu Musa You have been given And here Here means You've got A very beautiful voice And we know that because he was reciting Quran at the time Of course he's not singing Not only that just imams When he came to He said Ok He says the same thing But we still have a situation where We're not going to come to it He says So that's important That we understand it Also The hadith itself It mentions What Aisha said at the beginning She said They were singing So now I've clarified to you the word Is not a musical instrument They were singing So now we have to go back to What were they saying Because I remember I categorized the singing for you into two This one falls under the first category of singing Ok but and you In the 21st century knows that Maybe he didn't know the hukum He didn't know the hukum but you do? No but I'm saying to you He didn't know The hukum of the Prophet Yet the ruling hasn't come that it's mubah The ruling hasn't come yet The Prophet didn't prohibit it yet The ayats didn't come down regarding Music or singing Alcohol was drunk at the beginning of Islam Alcohol was drunk by the companions Why did he say Musical or mizmar of shaitan If the ruling hadn't come Of course the ruling came The ruling I'm referring to here Is the type that's permissible When did that ruling come I don't understand Look at the hadith itself This hadith also scholars use it Against you The Prophet did not say to Abu Bakr Who gave you the right to call it If we say musical instrument Him by saying leave them alone Is just to show it's permissible The Prophet told them leave them alone He didn't have to He used a word here If you say the mizmar It means musical instrument The Prophet said to him Abu Bakr said A shaitanic musical instrument Why did the Prophet say that Why did you refer to Because you're assuming That at the time the Prophet Believed that musical instruments If you take that presumption off Which is what the other side You're presuming based on that Like you're saying why didn't he say These are not musical instruments of Abu Bakr The Prophet would correct them In the statement they say Do you agree with me The action the Prophet was stopping him from Is the fact that he's stopping his daughter from it Because Aisha she said He stopped me So I agree with you that he's correct him on the wording I don't understand how you're using that as a proof The fact that he called it The shaitan He called the musical instrument shaitan It means that the musical instrument shaitan That's not a good thing The Prophet didn't correct him and say Music is fine Why are you calling it shaitan I don't know the thing is weak You're saying just leave them It's clear that it's not There's two things that happened Abu Bakr stopping his daughter He was told off for that And the usage of the word That means the musical instrument shaitan In the Prophet Calling it the musical instrument shaitan That wasn't corrected from the Prophet That's something you should look into The next point I want to go into is that This first of all it falls under We were talking about Because Ahmad Ibn Hanbal A great Imam And he said I said to him What is this singing That they were singing He said They were just singing No musical instrument was used Khalal narrated that in his Kitab Ibn Al-Jawzi narrated that In his Talbis Iblis Ibn Athir who is an Imam In the Arabic language And what he does is that he takes the words that are strange The words that need clarification It's called He takes that word and what does he do He takes the word And he defines it Explains it to you, if it's in a hadith he will mention it Expand on it, it's a very good book Ibn Al-Jawzi Ibn Al-Athir When he came to the hadith he said They were only saying poetry That was said of the day of Bu'ath That's what he said And Aisha At the ending of the hadith if you look at it She mentions They were not singers She affirmed the singing and negated another singing The singing that was affirmed here Was what The singing that was affirmed Is that she was The first type of singing Which is the one we said is permissible And the second one that she is prohibiting is that they were not known singers Ibn Hajar When he came to Hadith Bukhari He is explaining this issue He said They raised their voices And he mentions The person who is doing that Is not called a singer The person who is doing that is not called a singer Qadi Iyad said the same thing Important in his debauch Suyuti mentions it Suyuti brought the statement of Qadi Iyad Also Suyuti says Ibn Abdul Bar His words He says That is what Ahmad said There is no dispute Amongst the scholars In the permissibility of this type There is another hadith that people tend to bring Which is narrated by Ibn Omar Who said That he heard a pipe Translated you can have a look at the Arabic A pipe And he put his fingers in his ears Who did that? Ibn Omar And he was with Nafi' And he said that He went away from the road And he asked Nafi' Are you listening to anything? Are you still hearing anything? He said no And he took the fingers out And obviously at the time there was some kind of singing Or music or whatever you want to call it And he said I was with the Prophet And he heard like this and he did like this Now the question here is that If the Prophet was with Ibn Omar And there was singing or music going on And the Prophet put his Fingers in his ears, he didn't want to hear it But he never told Ibn Omar to do the same How would the Prophet Allow Ibn Omar to do something When his job is to correct the companions And remove them from harm This is a very good point But these points You know it's always repeated If it gets responded to They bring it again So I hope the answer that's given here Really sinks in for people There's a difference between Samia' And istama' Samia' means you heard and you listened No one's Blamed ever for hearing something He's blamed for listening to something Ibn Taymiyyah Ibn Taymiyyah pointed this out Abdullah Ibn Omar Did the best of what should be done The best of what was done Is that if you hear it But we don't say to a person Who's on a car and music is playing But he doesn't listen to it It's played, he can hear it But he's not listening to it, he's not a sinner So you go into a supermarket that's just playing music in the background And you're not intentionally listening to it It's not a sin Ibn Taymiyyah before that Said this So this issue is hearing it So you have to Prove to me that Nafi' was listening to the music He just put his finger in And then after he asked him Is it on? Nafi' said let me hear it now It's gone now Do you see my point? Same with the Prophet Peace be upon him His sahabas were not listening to the music They could hear it if they were asked It's like me, can you hear that music? And you're like yeah yeah I can hear it Because I've now told you But all that time it was on I didn't even notice it But when I ask you, you go and you listen Yeah it's on So this hadith is not proof for someone to listen to music Okay The most that can be said is that Someone is in a place where music is playing And he's not listening to the music And he's walking by somewhere If two people are insulting each other Do I have to put my finger in my Two people are using the F word And they're arguing with each other Do I have to put my fingers in my ear? It's best To avoid anything going into your heart and mind It doesn't mean you have to do that Same if you're walking Every time you hear music you don't put your finger You don't have to, it's not a must Because you're not listening If you're listening, yes There's probably a proof that on the other side, on your side That why the Prophet doesn't even do this in the first place If the music was completely fine Okay, fine The next one And I think this is the final one Is the hadith of Buraida Where the messenger Came back from an expedition And the slave girl said to him Oh messenger of Allah I took an oath that if Allah returned you safely I would beat the daf for you And sing And the messenger said If you have taken an oath, then beat it And if you have not, then do not Again, we mentioned The daf is permissible for the women It's something that's legislated Alhamdulillah, you've proven that And also, Qudum Somebody coming, we mentioned is from the Ghina which is Mubah Someone can sing for someone who's coming This is the first type of Singing that we already discussed Okay, I don't think there's anything Else that I have on my sheet to bring I think the only other one is you've already Mentioned that the word Mismar Does not necessarily mean musical instruments Because there's another hadith where You've mentioned it a couple of times already When the prophet was listening to Abu Musa recite the Quran And he said this man is being The Mismar of the Family of Ali Dawood And that obviously Doesn't say that the prophet Was glorifying music like some People claim, rather Mismar Just means the beautiful voice Yeah, and to be honest Thirty Scholars Transmitted I feel like it's That Music is prohibited Omar Ibn Abdulaziz Al-Imam Al-Awza'i Ibn Al-Jarir Al-Tabari Al-Imam Al-Ajri, Ijma'a, these people transmitted Ijma'a Abu Tayba Al-Tabari, Al-Baghawi, Ibn Qudama Ibn Salah, Ibn Abbas Al-Qurtubi Al-Nawawi, Ibn Taymiyya, Ibn Al-Qayyim Ibn Rajab, Ibn Hajar Al-Haytami All these great scholars, they are not saying It's Haram, no no no They are saying Ijma'a You have to understand, this is not Difference of opinion, it's issues The second type that we mentioned from singing And the musical instrument are unanimously Agreed upon Like in the women, in situations It's permissible for them, women are allowed To have music, they are allowed To sing and they are allowed to use The deaf specifically, nothing else was mentioned for them The deaf they are allowed to use it But men are not allowed to Men are never allowed to use the deaf In no situation is a man allowed And that man is a Mukhannath Ibn Taymiyya He says That's all that we know he said We don't know men doing Deaf for men This is what The man who sings Is a Mukhannath It's like a transgender they say I'm afraid that transgender like these kind of terms Ibn Taymiyya says in his 22nd volume Page 154 he says For the women to sing And to use the deaf The men who did that were referred to as what? Mukhannath, and today we look up to those people And we say Subhanallah, he's a rapper He's a singer, man this guy is good And we give them so much attention Ibn Abidin He said Ibn Abidin He mentioned that In his He says Again even the women A free woman cannot do it in front of a man But a woman who is what? A slave Because they're not Aura Their voices are not Aura So the scholars they gave an exception to that Okay so you mentioned Just now that there are 30 scholars That have transmitted Ijma'a And Ijma'a is not like you said just my opinion is this Or this is haram It's actually consensus which is a proof in the religion As we've already gone through in this podcast And other podcasts as well The question is though however A lot of people still claim that this is The strongest opinion might be that it's haram But there is still a valid difference of opinion And even across my research That I was doing for this podcast I came across one kitab in particular The kitab of Imam Shaukani Where he listed many people Who he claimed Or many scholars who he claimed That they saw it to be permissible They saw music to be permissible What's your response to this kind of thing? It's a mistaken belief I'm talking about Ijma'a This Ijma'a I mentioned of these great scholars Ijma'a 23 of them is actually Ijma'a Qawliyun They clearly and categorically said Ijma'a And the other remaining ones You can understand it From their statements and the context Like for example Imam Umar ibn Abdulaziz Umar ibn Abdulaziz died 101 It's not an issue that some people make it look like This is you guys are just Wahabis And you guys are just Extremists And you love to push the hardest view Umar ibn Abdulaziz They say He was one of the most righteous people Tariq in Islam if you read it Imam Adil Adil He mentioned it and he died 101 101 Hijriyat We have the likes of Imam Malik Who died 179 Hijriyat We have Imam Shafi'i who died in the year 204 Hijriyat These are big Imams We have the likes of Ahmed ibn Hanbal Who clearly and categorically Has been narrated from him that he said That it's Haram And Imam Ahmed passed away When the year was 241 Hijriyat We have Zakariya ibn Yahya al-Sajji who died in the year 307 We have Imam al-Ajuri who died in the year 360 Hijriyat We have Abu Layth Nasr ibn Muhammad al-Samarqandi Who died in the year 375 Hijriyat We have Abu Abdillah ibn Battat al-Ukburi Who died in the year 387 Hijriyat We have al-Qadi Abu Tiba al-Tabari Who died in the year 450 Hijriyat Al-Qadi Abu Ya'la al-Farra al-Hambali Who died in the year 458 Hijriyat We have al-Qadi Abu Bakr al-Shami al-Shafi'i Who died in the year 488 Hijriyat We have Abu Bakr al-Tartushi Who died in the year 520 Hijriyat We have Abu al-Husayn ibn al-Qadi Abu Ya'la al-Farra al-Hambali Who died in the year 526 Hijriyat We have Ibn Salah Who died in the year 643 Hijriyat We have Abu Muhammad Muhammad al-Dashti Who died in the year 660 Hijriyat We have Ibn Taymiyyah Who died in the year 728 Hijriyat We have al-Imam Ibn al-Qayyim The student of Ibn Taymiyyah Who died in the year 751 Hijriyat We have Muhammad ibn Muhammad al-Manbaji Al-Hambali Who died in the year 785 Hijriyat We have Ibrahim ibn Umar al-Biqa'i Who died in the year 885 Hijriyat We have Abu al-Muhasin Hibatullah Ibn Muhammad al-Nasr al-Khuza'i Like Ibn al-Hazm and Shaukyan They are great scholars of Islam They have fallen into a mistake and error in this matter Maybe they have seen it in a particular way Maybe they have seen it in a particular way But for us to come after And to see these evidences being established And mentioned And these proofs being quoted and referenced And for us to say Ibn al-Hazm said it And for us to say Ibn al-Hazm said it You don't have a way out Ibn al-Hazm probably has a Hujjah for himself Because the evidence didn't reach him And he was sincere And we hope the best for these great scholars And we think good of them But what's your excuse Ibn al-Hazm said when somebody already told you Allah said Very strong point So to summarize the discussion To simplify it to many people who may be watching at home And correct me if I'm wrong Because I'm going to try and do this off memory But essentially you started by dividing The issue of music and singing into three categories One is a permissible type Which is basically naturally raising your voice It might have a very very slight Melody attuned to it But it's nothing that's unnatural And this kind of singing Was used at the time of the Prophet To boost morale And things like that The second type is the impermissible type Which is where you go unnaturally Trying to make a tone to your voice And put a melody on it And even this type is only permissible For women And even then it's only permissible for women In specific situations like weddings and Eid and things like that And then we have the third type Which is completely impermissible Which is when people use Either the first or the second type But the permissible or the impermissible And they use this kind of singing and music In an attempt to get closer to Allah And it's completely haram, impermissible And then to prove that this is a different category Of music and haram In the religion of Islam You brought many different ayats from the Quran And you haven't brought your understanding of these ayats You haven't just quoted for the people And just said, I believe this means this You've actually quoted companions These people who are the closest to the revelation And many of them as well Not just one, many of them And we actually discussed an issue of Ijma' al-sukuti Which is basically when a companion says that this refers to music And nobody else says otherwise And this happens to many companions Across many different generations It becomes an ijma' Which is a proof in our religion Just like the Quran and the Sunnah are a proof Furthermore you mentioned a hadith in Sahih al-Bukhari Which clearly and categorically states And we went through in great detail The sanad to prove that it's authentic And secondly the matan Which is the actual text itself And we proved that this clearly and directly says That music, just like alcohol Silk for men And zina is not permissible And the Prophet ﷺ actually rebuked And he actually Spoke harshly against the people who made it halal Just like somebody may be watching this And thinking that music is halal And finally you brought the ijma' Of many many many different scholars And again just one of them is a proof in our religion But the fact that there are so many of them Across so many generations And you responded also To some of the questions brought forward From the other side and you dismissed them Is that a fair summary? That's a fair summary and I also just want JazakAllah khairan, you did a good job I also want to mention people Not to read These shubuhat that are brought by People who are not going to give you the answers Don't And not every khilaf that comes Is given weight If Ubaidullah ibn al-Hassan al-Anbari Who died year 168 Hijri And Ibrahim ibn Sa'ad al-Qurashi Who died year 183 Hijri And Ibn Hazm al-Dhahir Who died year 456 Hijri And Abu Hamad al-Ghazali Who died year 505 Hijri And Muhammad ibn Tahir al-Qaysarani al-Sufi Who died year 507 Hijri Their khilaf with it Scholars they didn't give a consideration Al-Qadhi al-Tib al-Tabari Al-Qadhi al-Tabari In his kitab al-rad ala man yuhibb al-saba' He says Ajma' ulama al-amsar Ala karahati al-ghina Wal man'i minhum To prohibit it Two men went against the jama'ah Ibrahim ibn Sa'ad and Ubaidullah He didn't give it He mentioned those two So not every khilaf or every person Who comes and says things There's a difference of opinion There are some scholars on this side And there are some scholars on this side Those scholars I mentioned All the 30 scholars I have They didn't give weight to the khilaf of Ibrahim al-Azmin or the khilaf of Abu Hamid al-Ghazali or anyone They didn't, they just pushed it to the side And just to clarify Because I've got a couple of notes here When we first talked about the issue of singing And you categorized it in al-ghina And you categorized it in three parts I did say we're not even talking about musical instruments We're just talking about singing Throw on musical instruments I know it's come up many times in our discussion Musical instruments takes the same ruling And the same with Because obviously you said at the time in the introduction Singing, as in the act of singing What about listening to someone singing It takes the same We've mentioned it many many times throughout this podcast But I just want to make that absolutely clear Also there's a lie that some people put out there Imam Shafi'i said Shafi'i permitted music You know the issue of Ahlul Madina Etc Al-Qadi Abu Bakr al-Shami al-Shafi'i He died the year 488 Hijri He says Quran Quran Quran Quran Quran Quran Quran Quran Even Abu Bakr al-Hasni The author of the book The author of the book He debunked that He said Quran Quran Quran Quran Quran Quran And he accepted it So if you really want to know these issues One of the great books that's written Sorry He speaks about it nicely there He speaks about it in good points as well Okay Also Ibn Rajab Al-Hambali Speaks about it Other books that some people are trying to read And I want to mention the books because some people might want to go and see those books Avoid those books Okay I want to finish with some closing questions And I really want to bring this issue to the contemporary So our modern day situation So most of my questions are going to be Surrounding the questions that people ask generally You mentioned on the podcast that there's a difference Between Al-Sama'a and Al-Istima'a Listening and hearing Some people may be asking Is it permissible to eat at a restaurant For example Willingly And you know there's going to be music on in the background Like you get in many of the western countries Is that okay? Going there and knowing the music is on Is different from having to go When you're hungry and you need to go Then no problem But if the music is on You shouldn't go there You should avoid going to it Places like malls where people generally love to go And places where music is playing If you have to like You're nervous Okay What about giving da'wah Through poetry So we're talking about the permissible side And I know we covered this before But just to reiterate we're talking about the permissible side So it's not like The normal just raising your voice Spoken word for example First of all let's remove da'wah from it Are you allowed to do spoken word poetry? Spoken word poetry Break it down for me and the listeners Like someone is just standing on a stage And they're just reciting a poem that they've written And the poem rhymes But there's no melody I don't see any problem Okay And so listening to that is okay But what about someone with the intention like many people do Giving da'wah through these poems Now you're doing something to get closer to Allah So making that your way of da'wah Whenever you want to give da'wah you give poetry That's not something a person should make their shawl or shagil And every time you're poetry You're coming out to do poetry And that's your way of da'wah It's best to avoid it Sometimes the deen was defended by poetry We can't deny that The Prophet said Go with your poetry and speak So the deen can be defended And we memorize some books in poetry form We read them and stuff like that The science of the religion is protected through these poetic forms But all the time a person's da'wah is always like Don't make it your But if you do it's no problem here and there Someone listened to acapella Like you have a song for example But you take the music out And it's just a rapper for example And it's almost like he's talking but it's acapella Is that permissible to listen to? But how did that person get that tune? They had to have listened to the music I'm sure on YouTube people upload acapella tracks So they've actually done the editing Where they've stripped the music And they just have the voice of the artist The rapper I don't know the acapella properly What if the content of the permissible type of music The one where it's just raising a voice Permissible type of singing But the content is anti-Islamic It's talking about alcohol and drugs Is that permissible to listen to? No The last one is reciting Quran in a melodious tone Like you hear about the maqamat Yeah Great scholars of Islam prohibited it And spoke about it The great qurra of our time Sheikh Mubazgah Fatwa against it It goes too much And it goes into the second category Yeah there's reciters who are musical When you hear the recitation of the Quran Is this Quran? There's one I heard He was reading the Quran Sounds like a song basically Okay Last thing then, a summary If you want to just sum up the discussion today And if you could say, include in your summary Just advice for someone who's Listening to music Who's struggling to get off music for example And they really want to Leave music after listening to this podcast What kind of advice would you give this person? This is the way that shaytan gets to a person And it's from the deceptions of shaytan I found myself personally That many people Who've been struggling with sins Who've been falling to zina It's through music Music Killing Zina All of it, it makes it easy Specifically the lyrics they use It makes it people Also, this concept of depression and anxiety It gives you it A lot of people, they connect themselves to it I know people who Told me that, I listen to when I'm sad This music, and when I'm happy I listen to This music, and when I'm reading When I'm walking, I listen to This music, and when I do this And then what happens to them is when they strip themselves From the music, they're dark They're feeling hurt And heartbroken It's kind of like a drug and you have withdrawal Symptoms when you get off a drug You can't function You can't function Also the Many Zina Boyfriend and girlfriend, and it comes through lyrics Women talking about men Men talking about women All of this makes somebody want to go Come to zina I want to have sexual intercourse With someone that is not halal for them Because it becomes normal You heard this lyrics, it was said You heard this lyrics, it was said It becomes normal to you And you lose one of the greatest qualities a person should have Which is shyness Become desensitized to it And the prophet He told us in a hadith Be shy of Allah the way he deserves to be shy This is actually a good answer to a lot of people Sorry to interject A lot of people ask that Murdering someone, you're taking someone's life There's a clear harm there Zina even, you probably give birth to a child In a family where the dad is going to run away For example, there's a clear harm there Music has no harm You're just in your own house, you're not harming the society You're not harming the people But as you mentioned here, there are many many reasons Many harms that occur That's a good answer for that Yeah, it does The hadith I was mentioning Which is that the prophet said Be shy of Allah the way he deserves to be shy When the sahabah says We are shy of Allah the way he deserves to be shy Then the prophet said Be shy of Allah the way he deserves to be shy Let him protect his head And everything on it Your head and everything else on it And the stomach And everything that's in it Don't eat what is haram So what's on your head that you need to protect? Your eyes, your ears, your mouth All of these you need to protect And the stomach, meaning don't eat one Then the prophet said Remember death and the day you're going to stand in front of Allah So Why do you want to listen to music When you have the Quran The Quran, you have the book of Allah right in front of you This Quran came down from the mountain Not only that Allahumma barik You have beautiful reciters Who touch your heart, penetrate your heart The recitation of the Quran when you listen to it Anyone who has the Quran And has Mahmood Khalil Al-Hussari and Manshawi Wallahi, I don't Subhanallah Hakikaten, Mahmood Khalil Al-Hussari and Manshawi And these great imams Of the Quran, when you have them Why would you ever want to listen to it Or somebody else Why would you want to listen to music Lashak Also I know a lot of brothers Very good brothers, very good Shy, good to their parents They listen to this stuff They lost everything, they lost their wives They lost their children They lost the respect They had for their parents Good kids they were Wallahi, I never saw in my life The course of my life that I've lived I have not seen I don't generally like these blank statements Like this, I haven't seen Anything That can destroy a person The way that Our music can The reason is because everything comes from it Zina comes from it Liwat comes from it, alcohol comes from it Murdering comes from it, bad friends come from it And it's The source of all evil Especially at our time I always used to ask Back in the days, I always used to ask People, I used to say to them Whenever they come and complain to me about Do you listen to music That was one of my first questions I had On my discussion with them If he says yes, I'll say first of all stop that You pray You fast, you be good to your parents Everything This thing subhanallah You know these headphones That they put in and they listen to And they It's made people monsters Young youths That you're seeing They're in a civilized world And in Europe Some of them tell me For 2-3 days I haven't eaten I'm hungry, I haven't eaten For 2-3 days I'm starving You look at him He's not clean His nails are dirty His clothing The situation Is sad A lot of it because We look at it Be honest, a lot of these brothers His name is Abdullahi, Ahmed, Khalid Zainab, Amina and Fatima They grew up in a house Where their moms are Quran was played They were going to dukshi on Saturday Quran classes on Saturday Good parents, good household Where did they learn about I'm looking after my ends My turf My Postcode What postcode are you talking about? You're from Somali African skin It's weird Very weird What postcode do you know? This is owned by the queen It's owned by Either the conservative party or the liberal party It's not your postcode And when he moves from that postcode He's fighting for the other postcode And it comes from the gangster rap And the hip-hop and things like that Where did he get that from? Another guy in America Who's not a Muslim Who fell off in life Even the non-Muslims see him To be the lowest of the lowest These rappers are the lowest of the lowest And non-Muslims Are looking at them like Many Muslims actually look up to him Almost idolize him And his name is Ahmed I mean, Fatima I mean Why are you looking up to A non-Muslim Kafir Because there are kafirs who are educated Or learned or anything like that Why out of all of the things you could have copied The non-Muslims and if you don't want to listen You still want to copy the non-Muslims Why are you watching these ones? Do you understand my point? It's weird The people today What we think civilization is Following the non-Muslims in the things that It doesn't bring honor to Islam Why would you follow The Muslims in football? Why would you follow the non-Muslims in music? Why would you follow the non-Muslims in clothing? If you really want to follow them Follow them in technology Follow them in the worldly progression they've come with You don't You're backwards on that Why are you following these things? It's weird Also the people who've given you This fatwa that music is allowed Remember they're not going to come with you On Judgement Day You're going to be alone You're going to be questioned by Allah By yourself And these people give this fatwa to the people I ask them one question When you came out and gave this fatwa to the people And you say music is a difference of opinion One question I have I don't want to ask you any other question Just one question Did you feel that the Ummah Were so backwards For not listening to music That you felt that it was a necessary thing For you to come forward and say to them Music is a difference of opinion, listen to it There's a difference of opinion, listen to it That's the first question I ask And the last I ask If that's not the case Then there's many other things You could have told the Muslims to do I conclude there inshallah
