Bukhari

Hadith Commentary: Some people have said that there is no correspondence between the hadith and the chapter heading (tarjamat al-bab).
Ibn al-Munir replied in the marginal notes that the intention of al-Bukhari rahimahullah is to use this as evidence that on Eid, there is a degree of joy and exuberance that is not found on other occasions. Also, in the chapter heading, there is no restriction to the time of going out to the Eid prayer; rather, it is apparent that the playing of the Abyssinians (Habasha) took place after the return of the Prophet sallallahu alayhi wa sallam from the prayer area (musalla), because he used to go out for the Eid prayer early in the morning.
(Fath al-Bari)
That is, Ibn al-Munir gave this answer: that Imam al-Bukhari rahimahullah’s reasoning is for the point that on Eid there is such happiness which is not found in other times, and in the chapter heading, the mention of the Abyssinians’ play is not restricted to before Eid, but rather it is apparent that this play of the Abyssinians was after returning from the Eid prayer ground, because the Prophet sallallahu alayhi wa sallam used to go out for the Eid prayer at the very beginning of the day.

Hadith Commentary:
(1)
This is, in fact, a single hadith.
Since it contains two types of subject matter, the hadith has been divided into two parts.
In some chains of the first hadith, it is mentioned that the young girls of the Ansar were singing songs on the day of Eid.
(Sahih al-Bukhari, al-Eidayn, Hadith: 952)
In another narration, it is mentioned that this happened during the stay at Mina on the occasion of Hajj, and they were also beating the duff (frame drum) along with singing.
(Sahih al-Bukhari, al-Eidayn, Hadith: 987)
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“O Abu Bakr! Every nation has a festival in which they rejoice and celebrate, and our Eid is on this day.”
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3931)
(2)
Some enlightened individuals have used this hadith as evidence for the permissibility of singing, music, and musical instruments.
Regarding this, our observations are as follows: The girls who were singing were not professional singers, but rather they were reciting poetry about the bravery and valor of their ancestors, as clarified in one narration.
(Sahih al-Bukhari, al-Eidayn, Hadith: 952)
This narration shows that both of them were unfamiliar with the art of singing and music, unlike the girls who usually engage in such activities.
A “mughanniyah” is one who sings professionally according to her art, with melody and modulation, which stirs emotions and often contains explicit or implicit indecency and evil, whereas this incident was not of that nature.
In light of this hadith, the following conditions must be observed when beating the duff and reciting poetry on occasions of happiness:
➊ The duff is beaten only on one side and produces a simple sound.
There are no jingling bells attached to it.
➋ While beating the duff, no other musical instruments should be used, because there are clear texts in the Noble Qur’an regarding the prohibition of musical instruments.
The Qur’an has referred to them as “lahw al-hadith” (idle talk/amusement) and has expressed aversion towards them. In fact, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned as a sign of the nearness of the Hour that people will begin to use them considering them lawful.
➌ The poetry should be “razmiyyah,” i.e., about bravery and valor, not “bazmiyyah,” i.e., exciting or romantic ghazals.
➍ Adult women should not participate; rather, minor girls may express happiness in this manner.
➎ This arrangement should be in a gathering of one’s own relatives and close ones; it is not permitted to do so in front of strangers.
➏ The songs and poetry should not be contrary to the Shari‘ah, because reciting such poetry is unlawful and impermissible.
➐ Even then, if there is fear of fitnah (temptation/trial), then even such permissible acts will be considered impermissible.
By adhering to the aforementioned conditions, it is permissible to recite poetry with the duff on occasions of happiness.
(3)
This hadith can also be considered from another aspect: that the Messenger of Allah (sallallahu alayhi wa sallam) turned his blessed face away when the girls were singing and beating the duff, and according to some narrations, he covered himself with a cloth, as if by overlooking, he expressed his dislike, and also gave the impression that he was in no way enjoying the sound of the song and the duff.
From this, it is understood that in such circumstances, singing and beating the duff was also of the level of a disfavored permissibility (ibahah marjuhah).
And Allah knows best.
(4)
Imam al-Bukhari (rahimahullah) has established the heading from the second part of the hadith that practicing with weapons and playing with arms is permissible on the occasion of Eid. However, after this, he has established another heading in the following words:
(Bab ma yukrahu min haml al-silah fi al-Eid wa al-Haram)
“Carrying weapons on the day of Eid and in the Haram is disliked.”
There appears to be a contradiction between these two headings.
This has been resolved as follows: Permission to play with weapons is specific to times of safety, and the prohibition of carrying weapons is due to the possibility of unrest.
Some commentators have reconciled it by saying that permission to play is after the Eid prayer and outside the mosque, and it is permissible to do so on the day of Eid as an expression of joy. However, carrying weapons while going to Eid or during gatherings in the Haram is prohibited, lest someone be harmed due to carelessness.
(5)
This hadith also shows that it is permissible for women to watch the martial exercises of non-mahram men, because the forbidden gaze is that which is towards the beauty of non-mahram men or is with desire. Accordingly, Imam al-Bukhari (rahimahullah) has established a heading for this hadith in the following words:
(Bab nazar al-mar’ah ila al-Habash wa nahwihim min ghayr raybah)
“A woman looking at the Abyssinians and others without any suspicion.”
It should be noted that at that time, the rulings of hijab had already been revealed.
As mentioned in some narrations, the Messenger of Allah (sallallahu alayhi wa sallam) had covered me with his cloak.
(Sahih al-Bukhari, al-Salat, Hadith: 454)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Daraq:
Plural of dirqah, a leather shield.
Hirab:
Plural of harbah, a spear; a small lance.
(2)
Banu Arfidah:
A title for the Abyssinians.