Sahih Al-Bukhari Hadith - 6.70

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Narrated Aisha

Allah's Apostle recited the Verse:

"It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth ), follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: "We believe in it (i.e. in the Qur'an) the whole of it (i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of understanding." (3.7)

Then Allah's Apostle said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth). So beware of them."

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  Imad-ud-din Saqib    
  9 years 19 weeks ago
A study of this hadith leads us to the following conclusions. 1. The two girls were minors. The term jaariyataan which Hadhrat Aisha (RA) uses to describe the girls confirms that the girls were minors (na-baaligh). 2. The girls were singing a war song. 3. Hadhrat Abu Bakr (RA) had sternly rebuked Hadhrat Aisha (RA) for allowing the two minor girls to sing even the war song. 4. Rasulullah (sallallahu alayhi wasallam) stated an exception, i.e. the Day of Eid. 5. Hadhrat Aisha (RA) terminated the singing of the girls on the reprimand of her father, hence she indicated to the girls to depart. 6. Rasulullah (sallallahu alayhi wasallam) made no attempt to encourage her to continue listening to the singing of the two little girls. 7. The departure of the two girls was most significant. 8. Inspite of Rasulullah (sallallahu alayhi wasallam) having said: ‘Leave them.’ they had stopped their singing after hearing Hadhrat Abu Bakr’s rebuke. No one had made an attempt for the continuation of the singing. It is clear from this hadith that Hadhrat Abu Bakr (RA) might have been aware of the prohibition of musical instruments. Therefore, he was surprised at this incident. Furthermore, Prophet Muhammad (sallallahu alayhi wasallam), with his silence, approved of the action of Hadhrat Aisha (RA) of stopping the singing and indicating the girls to leave and he did not encourage Hadhrat Aisha (RA) to keep listening. Reference to the ‘Day of Eid’ clearly implies that this is an exception to the general rule of prohibition of musical instruments. If this is not taken as an exception it would be meaningless for the Prophet (S) to say that “It is our Eid today”. Analysing the hadith further, we see that the Prophet (sallallahu alayhi wasallam) had turned his back to the singing girls and covered himself with a blanket. According to Islamic Shariah, this indicates non-participation of the Prophet (sallallahu alayhi wasallam). Therefore, he did not sit as an audience. Prophet (sallallahu alayhi wasallam)’s silence indicates that he did not approve of music even on occasions on which he granted (Day of Eid and Marriages) and the proof for this is that the Prophet (S) did not permit musical instruments to be used on his marriages or on the marriages of his daughters. Prior to this incident, the Sahaba were aware of the prohibition of musical instruments and after this incident, became aware that the Day of Eid was an exception. The reaction of the Prophet (sallallahu alayhi wasallam) was very significant. He did not counter the comments made by Hadhrat Abu Bakr (RA) that about the satanic musical instruments. Furthermore, Hadhrat Aisha (RA) clarifies in Sahih Bukhari that these girls were not professional singers. Therefore, it implies that musical instruments are prohibited whether they are being used by professionals or not. Also, people quote the ahadith that Hadhrat Aisha (RA) narrated of her childhood. If they read the statements and narrations that she made later in her life, the prohibition of music would become obvious. For more information, I may be contacted at http://islamicb.blogspot.com/
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