Bukhari

Hadith Commentary:
From this poem, it appeared as though the Prophet (sallallahu alayhi wa sallam) possessed knowledge of the unseen (‘alim al-ghayb), whereas knowledge of the unseen belongs solely to Allah Ta’ala. For this reason, the Prophet (sallallahu alayhi wa sallam) forbade the singing of this poem. Those who consider the Prophet (sallallahu alayhi wa sallam) to be ‘alim al-ghayb are utterly false.
This is not love, but rather enmity towards him (sallallahu alayhi wa sallam), that his hadith should be denied.
That the Qur’an should be denied.
In the hadith, there is mention of the martyrs of Badr.
This is the connection between the chapter and the hadith.
From the hadith, it is also established that reciting poetry in praise (na‘tiyyah ash‘ar) is permissible, provided there is no exaggeration in it.

Hadith Commentary:
➊
In the Battle of Badr, the father of Hazrat Bura’ radi Allahu anhu, Hazrat Mu’awwidh radi Allahu anhu, and his uncle, either ‘Awf or Mu’adh (radi Allahu anhuma), were both martyred. The young girls of the Ansar were beating the duff (frame drum) and singing about their bravery and heroic deeds so that enthusiasm and zeal would be stirred in the listeners. This is the relevance to the chapter heading.

➋
From this hadith, the permissibility of beating the duff and singing songs on occasions of happiness is established, provided that the singer is not a well-known professional singer, but rather young girls, and that such poetry is recited which is about bravery and courage. It should be remembered that singing romantic ghazals and content contrary to the Shari‘ah is absolutely not permitted. Since one of the verses implied that the Messenger of Allah sallallahu alayhi wa sallam possessed knowledge of the unseen, the Messenger of Allah sallallahu alayhi wa sallam forbade it, because the Knower of the Unseen (‘Alim al-Ghayb) is only Allah. Those who call the Prophet sallallahu alayhi wa sallam a knower of the unseen do not love him, but rather are hostile to him, because they are making a futile attempt to equate him with Allah.

Hadith Commentary:

The Prophet (sallallahu alayhi wa sallam) forbade that girl from reciting such poetry because he was not the Knower of the Unseen (‘Alim al-Ghayb); the Knower of the Unseen is only the Divine Being of Allah, exalted is He. This is explicitly stated in the Noble Qur’an.

It is mentioned in Mirqat that the drum (daff) they were playing did not have the sound of jingling bells, “wa kana wa lahunna ghayru mashhubin bijalajil,” meaning those drums were not accompanied by bells. Therefore, to use this as evidence for today’s singing and music is incorrect.

The Messenger of Allah (sallallahu alayhi wa sallam) strictly forbade such singing and music, and in fact, he (sallallahu alayhi wa sallam) was sent to eradicate all such singing and music from the world.

It is stated in al-Fath: “He only objected to her for what was mentioned of excessive praise, as she ascribed knowledge of the unseen to him, and this is an attribute exclusive to Allah, exalted is He.” That is, the Prophet (sallallahu alayhi wa sallam) forbade the girl from reciting that verse because it contained exaggeration and attributed knowledge of the unseen to the Prophet (sallallahu alayhi wa sallam), whereas this is an attribute exclusive to Allah.

Hadith Commentary:
(1)
Taking into account the following conditions, even today it is permissible to use the duff at the time of marriage or wedding feast (walimah), and poems may also be recited along with it:
➊ The duff is played only on one side, and it produces a simple sound.
There should be no jingling of bells (ghunghroo) in it.
➋ While playing the duff, other musical instruments should not be used, because there are clear evidences in the Qur’an and Hadith regarding the prohibition of these instruments.
➌ On occasions of happiness, only martial poetry should be recited, which is based on bravery and courage; one should avoid reciting convivial poetry, which is provocative and romantic.
➍ Young women should not participate in this; rather, only minor girls may avail themselves of this concession on such occasions.
If there is a fear of any mischief arising from the girls’ recitation of poetry, then restriction may also be imposed upon them.
➎ This arrangement should be in such a gathering where relatives and close ones are present; organizing such a gathering to entertain strangers is not permissible according to the Shari‘ah.
➏ The poems should not contain content contrary to the Shari‘ah.
If the poems are in conflict with the Shari‘ah, then imposing a restriction on them is a direct requirement of the Shari‘ah.
Taking the aforementioned conditions into consideration, it is permissible to recite poetry with the duff on occasions of happiness.
And Allah knows best.
(2)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) sat on the bed of Rabee‘ bint Mu‘awwidh ibn ‘Afra’ with her.
This was a particular characteristic of his, that he could be in seclusion (khalwah) with a non-mahram woman and could also look at her, just as he used to visit Umm Haram bint Milhan, rest in her house, and she would comfort his blessed head, even though she was not his mahram, nor was there any marital relationship with her.
(Fath al-Bari: 9/254)

Benefits and Issues:
➊ It is a recommended (mustahabb) act to go and congratulate girls on the occasion of their marriage.

➋ On such joyous occasions, it is permissible and recommended for young, prepubescent girls to play the daff (frame drum), so that the announcement of the marriage and wedding is made.

➌ Among musical instruments, only the daff is such an instrument that has been declared permissible in the Shariah, and it is a simple, self-made drum with one side open.

➍ Mentioning the achievements of the pious predecessors of the Muslims is praiseworthy.

➎ Whether it is a time of happiness or sorrow, saying or doing anything that is against the principles and rules of the Shariah is impermissible.

➏ The belief regarding the Messenger of Allah (sallallahu alayhi wa sallam) that he possessed knowledge of the unseen (ilm al-ghayb) is an incorrect belief; the Prophet (sallallahu alayhi wa sallam) did not affirm or endorse this.

Benefits and Issues:

➊
‘Ashura refers to the tenth of Muharram.
On this day, Allah granted deliverance to Musa (alayhis salam) and his people from the oppression and tyranny of Pharaoh and his followers, and the disbelievers drowned in the sea. For this reason, the Jews would celebrate and fast on this day as an expression of gratitude. (Sunan Ibn Majah, Hadith: 1734)
The Messenger of Allah (sallallahu alayhi wa sallam) also commanded fasting on this day, and it is possible that he expressed happiness as well.
Later, the obligation of fasting on ‘Ashura was abrogated, and the days of Eid al-Fitr and Eid al-Adha were designated for celebration.
Now, the ruling for us is that we should fast on ‘Ashura, and along with it, fast either one day before or one day after, so that there is no resemblance to the Jews.

➋
The incident of the marriage of Rabi‘ most likely took place before the command of hijab (veil) was revealed; that is why the Messenger of Allah (sallallahu alayhi wa sallam) went to her place.
Otherwise, after the command of hijab was revealed, the female Companions (radi Allahu anhunna) would observe hijab even from the Messenger of Allah (sallallahu alayhi wa sallam).
The Prophet (sallallahu alayhi wa sallam) would also take their pledge of allegiance verbally from behind a veil. (Sahih al-Bukhari, al-Shurut, Chapter: What Conditions Are Permissible in Islam, Rulings, and Pledges, Hadith: 2713)

➌
On the occasion of marriage, it is permissible for young girls to sing songs and beat the duff (hand drum).

➍
Elders should allow children and girls to engage in permissible recreational activities on occasions of happiness, but when children begin to do something impermissible, they should be made aware that this is not correct.

➎
Praising the Messenger of Allah (sallallahu alayhi wa sallam) and composing poetry in his praise (na‘t) is a blessed act, but excessiveness is not permissible.
It is permissible to mention those qualities of the elders that are actually present in them.
Exaggeration should be avoided.

➏
The Prophet (sallallahu alayhi wa sallam) was not ‘Alim al-Ghayb (knower of the unseen).