Bukhari

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter: “When a person does not catch the Eid prayer with the Imam, he should perform two rak‘ahs.”

Hafiz Ibn Hajar rahimahullah mentions two issues regarding this chapter:
«في هذه الترجمة حكمان : مشروعيه استدراك صلاة العيد إذا فاتت مع الجماعة سواء كانت بالاضطرار أو بالاختيار وكونها تقضي ركعتين كأصلها، وخالف فى الأوّل جماعة منهم المزني فقال : لا تفضي، . . .» [فتح الباري ج2 ص603]
“In this chapter, two rulings are discussed: first, that it is permissible to make up (qada) the Eid prayer, whether the qada is due to choice or necessity; and second, that the makeup of Eid is also two rak‘ahs, just like the original. The first group has opposed this; among them, Muzani and other scholars say that there is no makeup for Eid. The second group, Imam Thawri and Imam Ahmad rahimahullah, say that one should perform two rak‘ahs. Imam Abu Hanifah rahimahullah says that there is no makeup for Eid, because just as Jumu‘ah is not valid without its conditions, so too Eid is not valid without them. Thus, just as Jumu‘ah alone is not permissible, likewise Eid alone is not valid.

The second statement that Imam Bukhari rahimahullah has transmitted is: “And likewise, women should also perform the Eid prayer, and those who stay at home should also perform the Eid prayer, because the Messenger of Allah sallallahu alayhi wa sallam said: ‘This is our Eid, O Muslims!’”
That is, the Messenger of Allah sallallahu alayhi wa sallam declared this day as Eid for all Muslims, not specifying anyone in particular. Thus, this hadith includes all individuals among the Muslims, whether male or female, whether living in the city or the village, or staying at home, and whether or not they catch the prayer with the Imam. Thus, the relevance of this hadith to the chapter is clear.

The second narration reported from Sayyiduna Anas radi Allahu anhu is relevant to the chapter heading in that there is a place called Zawiyah where Anas radi Allahu anhu’s house was, and he would often perform Jumu‘ah and Eid prayers there. Imam Bayhaqi rahimahullah mentioned in his Sunan the narration: «كان انس إذا فاته صلاة العيد مع الامام جمع أهله فصلي بهم مثل صلاة الامام فى العيد .» [سنن الكبريٰ البيهقي ج3 ص428]
“When Anas radi Allahu anhu missed the Eid prayer with the Imam, he would gather his family and perform the Eid prayer with them in congregation.”
From this narration, it is understood that it is permissible to perform Eid in villages and homes, and likewise, it is permissible for women to perform it as well.
The narration from Ikrimah radi Allahu anhu also indicates that those living in villages should perform the Eid prayer; thus, the relevance between the chapter and the narration is evident here.
The narration from Ata’ rahimahullah, which Imam Bukhari rahimahullah established, is that if the Eid prayer is missed, then two rak‘ahs should be performed in its place. From these narrations, all the issues of the chapter become clear. «الحمدلله»

And in some chains of the hadith narrated from Sayyidah Aishah radi Allahu anha, these words are found: «هذا عيدنا أهل الاسلام» “This is our Eid, O people of Islam,” and the phrase “people of Islam” includes all Muslims, whether alone or in congregation, as has been clarified above. Another important issue established from this hadith is that the Messenger of Allah sallallahu alayhi wa sallam declared the days of Mina as days of Eid, and for the day of Eid, this prayer was legislated. Thus, it is understood that the Eid prayer can be performed on all these days; so if it is missed on the first day, it should be performed on the second or third day as well. Calling it qada is only in relation to the first day; otherwise, in reality, it is not qada but ada (performance), as it is being performed within its time. Herein lies the relevance between the chapter heading and the hadith. [فتح الباري ج2 ص602]

Benefit:
The aforementioned hadith narrated from Umm Aishah radi Allahu anha has been mentioned by the author rahimahullah in eight places, sometimes briefly and sometimes in detail. Imam Bukhari rahimahullah also mentioned this hadith in Kitab al-‘Idayn, in the chapter on spears and shields on the day of Eid. SA In this hadith, the words «جاريتان تغنيان» are present, which some misguided Sufis and so-called media scholars of today present as evidence for the permissibility of music, interpreting it as professional singing women. EA Hafiz Ibn Hajar rahimahullah, refuting them, said: “A group of Sufis has used this hadith as evidence for the permissibility of singing and listening to songs. To refute this, the hadith in the next chapter is sufficient, in which Sayyidah Aishah radi Allahu anha explicitly stated regarding those girls: «وليسا بمغنيتين» ‘They were not professional singers.’”

Furthermore, Hafiz Ibn Hajar writes: “The permissibility of beating the duff (tambourine) on occasions of happiness such as weddings does not necessitate that other musical instruments are also permissible. As we will mention, insha’Allah, in the discussion of walimah. As for the Messenger of Allah sallallahu alayhi wa sallam covering himself with a cloth, in reality, this was to object to listening to singing in that manner, because not listening was more befitting to his status. However, his not objecting only indicates the permissibility of that specific type of singing which he allowed to remain, because the Messenger of Allah sallallahu alayhi wa sallam would not allow any evil to persist.

Hafiz Ibn Hajar rahimahullah further states: The term «غناء» in the Arabic language is applied to recitation with melody and a raised voice, which the Arabs call nasb. Similarly, the term «غناء» is also used for huda (camel-driving songs), but nasb and huda singers are not called «مغنّي». «مغنّي» is only used for a person who, by modulating his voice, excites people’s emotions and sings such poetry in which there is explicit or implicit mention of indecent matters. [فتح الباري، ج2، ص354]

After quoting the words of Hafiz Ibn Hajar rahimahullah, Allamah Alusi, in his Tafsir Ruh al-Ma‘ani, says: «وهو كلام حسن .» [روح المعاني، ج21، ص75]

The aforementioned hadith, in any way, is not evidence for the permissibility of singing, playing music, or listening to it. To understand this issue, a few points are worth considering:
➊ Umm Aishah radi Allahu anha herself considered singing to be haram; that is why she clarified that those girls were not professional singers.
➋ The girls were reciting poetry that was composed on the occasion of the Battle of Bu‘ath, which took place three years before the Prophet sallallahu alayhi wa sallam’s migration to Madinah, between the Aws and Khazraj.
➌ The singing girls were young and not legally responsible (non-mukallaf); for both of them, Umm Aishah radi Allahu anha used the word «جاريتان», which is used for an underage girl.
Allamah Jalaluddin al-Suyuti rahimahullah says: «جاريتان الجارية فى النساء كالغلام فى الرجال يقعان على من دون البلوغ فيهما» [زهر الربي، ج1، ص236]
The word «جاريه» among women is exactly like the word ghulam among men; both are used for the age before puberty.
➍ The noble Companions radi Allahu anhum knew well that singing and music are haram; that is why when Abu Bakr radi Allahu anhu arrived and saw this situation, he immediately rebuked those girls.
➎ The Prophet sallallahu alayhi wa sallam had covered his blessed face with a sheet and remained apart from this act, which is clear evidence that this act was not beloved to him.
Imam Baghawi rahimahullah said a very beautiful thing; he states:
«وكان الشعر الذى تغنيان فى وصف الحرب والشجاعة وفي ذكره معونة فى أمر الدين فأما الغناء بذكر الفواحش والابتغاء بالحرم والمجاهرة بالمنكر من القول فهو المحظور من الغناء وحاشاه أن يجري شيئ من ذالك ب سيدنا ه عليه السلام فيغفل النكير له» [شرح السنة للبغوي، ج4، ص322]
“The poetry that the two girls were singing was about war and bravery, and by reciting it, in a way, it helped in religious matters (jihad). As for poetry that contains mention of indecency or the expression of unlawful matters, singing it is not permissible. God forbid, if such things were sung in the presence of the Prophet sallallahu alayhi wa sallam, he would not have refrained from objecting to them.”
Qadi ‘Iyad rahimahullah says:
“The songs of those two girls were about pride in bravery, victory, and dominance.” [شرح صحيح مسلم از امام نووي، ج1، ص291]
The summary of these discussions is that singing and listening to music are haram in the Shari‘ah. Therefore, deriving incorrect conclusions from the aforementioned hadith is clear evidence of ignorance of the religious sciences or else a clear act of treachery, which is tantamount to altering the rulings of the Shari‘ah.