Muslim

Relevance Between the Chapter Heading and the Hadith
Sahih al-Bukhari Hadith Number: 3931, Chapter: «بَابُ مَقْدَمِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ الْمَدِينَةَ:»
In the chapter heading, Imam al-Bukhari rahimahullah has mentioned migration (hijrah), but in the hadith mentioned under this chapter, there are no words pertaining to migration. Therefore, the relevance between the chapter heading and the hadith is difficult to discern. In reality, all the ahadith that Imam al-Bukhari rahimahullah has mentioned under this chapter are either directly related to the chapter heading, or the hadith mentioned under the chapter heading is such that all the ahadith are mutually connected and relevant to each other.

Abu Yahya Zakariya al-Ansari rahimahullah says:
«ومطابقة للترجمة من محذوف ذكره فى الحديث السابق عقب قصة بعاث، وهو قوله : فقدم روسول الله صلى الله عليه وسلم المدينة .» [منحة الباري، شرح صحيح البخاري : 194/7]
“The correspondence with the chapter heading is found in the previous hadith, in which the incident of Bu‘ath is mentioned, and their statement that the Prophet sallallahu alayhi wa sallam arrived in Madinah.”

In these words, the relevance of the hadith to the chapter heading is established, because in Sahih al-Bukhari hadith 3930, the Battle of Bu‘ath is clearly mentioned. It is as if Imam al-Bukhari rahimahullah, by bringing this hadith, is alluding to the previous hadith, through which the relevance to the chapter heading is established. Furthermore, the words of the previous hadith «فقدم رسول الله صلى الله عليه وسلم المدينة» clearly provide evidence of the relevance between the hadith and the chapter heading. Thus, ‘Allamah ‘Ayni rahimahullah says:
«مطابقة للترجمة من حيث إنه مطابق للحديث السابق فما ذكر يوم بعاث.» [عمدة القاري للعيني : 90/17]
“The correspondence between the chapter heading and the hadith is with the previous hadith, in which the Battle of Bu‘ath is mentioned.”

That is, hadith 3931 is connected to the previous hadith 3930, because Imam al-Bukhari rahimahullah is allusively referring to the hadith in which the Battle of Bu‘ath is mentioned. The relevance between hadith number 3931 and 3930 is established through the words regarding the Battle of Bu‘ath, and in hadith number 3930, the migration (hijrah) of the Prophet sallallahu alayhi wa sallam is clearly mentioned. Thus, the relevance between the chapter heading and the hadith is found here.

Hadith Commentary:
The relevance of this hadith to the chapter is difficult, as there is no mention of migration (hijrah) in it. However, perhaps Imam Bukhari rahimahullah has mentioned it due to its relevance to the next hadith, in which the Battle of Bu'ath is mentioned (Wahidi).
It is stated in Qastallani:
"And the correspondence of this hadith to the chapter heading—Al-'Ayni rahimahullah said: It corresponds to the previous hadith in the mention of the Day of Bu'ath, and that which corresponds to the corresponding is also considered corresponding. He said: I have not seen anyone mention its correspondence in this way, so let it be pondered."
In summary, it is as has been mentioned above.

Hadith Commentary:
➊
The Day of Bu'ath occurred ten years before the Prophet’s (sallallahu alayhi wa sallam) prophethood.
In it, there was a battle among the Ansar in which many chiefs were killed, as has been mentioned earlier in the hadith.
➋
Imam Bukhari (rahimahullah) mentioned this hadith in order to show that the Day of Bu'ath turned out to be a good omen for the Ansar and also became a source of goodness and blessing for the Muhajirun, as the Ansar attained the honor of hosting them.
If the chiefs had been alive, perhaps this honor and respect would not have been granted to them.
➌
The Sufis have used this hadith as evidence for the permissibility of sama‘ (spiritual audition), and even today, those fond of singing and music present this hadith. However, those girls were not professional singers but rather young girls from among the Ansar. Furthermore, the poetry was not of a romantic nature but rather war songs in which bravery and courage were mentioned, and they were sung among their own people. There was no arrangement for displaying “artistic talent” on a public stage.
➍
In the Qur’an and hadith, singing and music have been clearly declared haram, the explanation of which we will provide later, by the permission of Allah, the Exalted.

Hadith Commentary:

Al-Khattabi said: The Day of Bu'ath is a well-known event in the history of the Arabs, in which there was a great massacre between the two major tribes, Aws and Khazraj. The conflict continued, generation after generation, for one hundred and twenty years until the advent of Islam, as mentioned by Ibn Ishaq and others.

That is, Al-Khattabi said that the Day of Bu'ath is famous in Arab history as the name of a great battle in which the two major tribes, Aws and Khazraj, fought. This conflict continued for one hundred and twenty years, generation after generation, until the era of Islam arrived and these tribes became Muslim.

In another narration, it is mentioned that this singing was taking place with a duff (hand drum).

Bu'ath is a fortress upon which the war between Aws and Khazraj had been ongoing for one hundred and twenty years.

By the blessing of Islam, this war ceased and affection developed between the two tribes.

The song being sung by these girls was about the tragic story of that war, among whom was the daughter of Abdullah ibn Salam and the daughter of Hassan ibn Thabit.

(Fath al-Bari)

From this hadith, it is understood that on the day of Eid, there is no objection to such singing, because this day is, according to the Shari‘ah, a day of happiness. Furthermore, if young girls recite poetry in praise of someone or about someone's bravery in a melodious voice, it is permissible, as the Prophet (sallallahu alayhi wa sallam) granted concession for this.

However, even in this, the condition is that the singer should not be a young woman, and the content of the song should not be contrary to the noble Shari‘ah. As for the innovations and superstitions that some Sufis have introduced in this matter, there is no disagreement regarding their prohibition. Carnal souls have greatly overcome many Sufis to the extent that many Sufis dance like madmen and children, and they consider this a means of drawing near to Allah and regard it as a good deed. This, without any doubt, is a sign of heresy (zandaqah) and the saying of foolish people.

And Allah is the One whose help is sought. (Tashil al-Qari, vol. 4, p. 326/39)

Banu Arfidah is the title of the Abyssinians. The Prophet (sallallahu alayhi wa sallam) observed their martial displays with spears and shields and expressed happiness over them.

The purpose of Imam Bukhari (rahimahullah) in this chapter is precisely that if such martial displays are shown on the day of Eid, it is permissible.

Many other points are also established from this hadith.

For example, that in the presence of the husband, a father can teach his daughter matters of etiquette; it is also understood that it is appropriate to be modest when speaking in front of elders; it is also evident that if a student sees something disliked with his teacher, he may, out of respect and with good intention, offer advice for correction; and there are several other matters illuminated by this hadith,

which can become clear with a little reflection and thought.

Hadith Commentary:
(1)
From this hadith, it is understood that permissible types of games and amusements are allowed on the Eid of the people of Islam, but the prayer should be performed beforehand and one should remain engaged in worship. It is also understood that singing by young girls, etc., is permissible at that time provided that the songs do not contain provocative verses, the gathering is not mixed, there are no forbidden instruments, and there is no fear of missing any act of worship.
We have already written a detailed note regarding this.
In any case, Imam Bukhari rahimahullah wants to establish from this hadith that on the day of Eid, all forms of games, amusements, ways of entertainment, and expressions of happiness are permissible for all Muslims, provided that there is no religious objection or fear of sin in them.

(2)
At this point, there is an objection: if it was permissible for the girls to recite poetry, then why did Abu Bakr as-Siddiq radi Allahu anhu call it the voices of Satan? And if it was impermissible, then why did the Messenger of Allah sallallahu alayhi wa sallam allow it to continue? The answer is that those poems did not consist of forbidden songs but rather were about feats of battle, which is why the Messenger of Allah sallallahu alayhi wa sallam allowed them to continue. As for Abu Bakr radi Allahu anhu, he expressed his opinion as a preventive measure, fearing that in the future people might use it as a means for impermissible activities.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Jariyah:
A young girl.

(2)
Taqawalat al-Ansar:
Those poems which the Aws and Khazraj recited in competition with each other to express their courage, bravery, and superiority.
Ba'ath:
The name of a fortress belonging to the Aws, and "Yawm Ba'ath" refers to the time when a battle took place between the two tribes of the Ansar, Aws and Khazraj, during the pre-Islamic era, in which the Aws prevailed.

(3)
Laysata bimughanniyatayn:
Singing was neither their profession nor their habit, such that they would incite carnal desires and passions,
and by reciting lustful poetry and mentioning the beauty and charms of women, they would arouse desires and provoke sinful behavior.

(4)
Mazmoor:
Derived from "zameer."
It refers to a pleasant, melodious voice and tunefulness.
And in the Arabic language, reciting poetry with tunefulness is also referred to as "ghina" (singing).
Daff:
A tambourine, which is made of leather and played like a small drum,
but it is open on one side.
Therefore, it does not produce much sound.
Ayyam Mina:
This refers to the days of Tashreeq, i.e., the 11th, 12th, and 13th days of Dhul-Hijjah.

(5)
Faqduru:
Estimate,
make an analogy.

(6)
Al-'Araba:
One who is fond of play and takes great interest in it.

Benefits and Issues:
➊
This hadith proves that on occasions of happiness, joy, and celebration, if young girls who are not professional singers and are not making bodily poses to expose their lustful body parts, and are not reciting obscene poetry that arouses passions and excites emotions,
then such poetry which consists of praise and description of someone contains no sin.
Because these girls were reciting war poetry in which the national glories and achievements of their people were mentioned, or the bravery and courage of their people and their emergence and dominance were described.
And despite this, the Prophet sallallahu alayhi wa sallam turned his face to the other side and lay down covered with a sheet.
From this, it is understood that while this act is permissible, it is not preferred; otherwise, the Prophet sallallahu alayhi wa sallam would have shown interest and inclination towards it.
Therefore, according to the consensus of the four Imams, singing is impermissible.
Likewise, musical instruments, whether in the form of ma'azif (instruments played by hand) or mazameer (wind instruments played by mouth), listening to them is forbidden.
However, on the occasions of marriage (nikah), Eid, and walimah, playing the daff is permitted.
Therefore, the four Imams only allow the daff to be played on these three occasions; this permission is not general.
And from this, it is automatically established
that wherever musical instruments are involved, all such acts are forbidden, such as radio,
television,
VCR, and other such devices.
Especially when these programs are performed by women with uncovered faces and heads, and these programs generally promote Western morals, nudity, obscenity,
robbery, and terrorism, and are destroying the morals, character, and conduct of the youth.
Therefore, engaging in the business of these instruments, buying and selling them, and listening to them are all religiously forbidden.

➋
The incident of the Abyssinians' play occurred in 7 AH when a delegation came from Abyssinia, and from this it is understood that playing with weapons of war and displaying martial skills with them is permissible.
Because these weapons and instruments are used in warfare, and through their play and display, skill and training in their use is acquired. Therefore, it is permissible for the army and the mujahideen to perform military and jihadi demonstrations so that others may also develop enthusiasm and desire for such training,
and so that excellence and skill may be developed in the training of the army and the mujahideen.

1594. Commentary:

➊ Beating the duff is an unnecessary act, but it is not forbidden (haram). Therefore, on occasions of happiness, if minor and non-accountable (ghayr-mukallaf) girls do this, the expansiveness of Eid calls for overlooking it. Although it should not be encouraged, neither should it be prevented. However, forbidden acts, such as music or the drum (dhol), should be stopped. Encouragement should not be given in any case. In other ahadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) was lying down with his blessed face covered. See: (Hadith: 1598 and observe its benefits). Thus, he neither paid attention to them, nor looked at them, nor showed affection, nor praised them; rather, he turned away and overlooked it.

➋ On occasions such as Eid and weddings, if small girls, on their own, beat the duff and sing pure (clean) songs, there is no harm in it; however, this act should not be formally arranged.

➌ The duff can be described as half a drum, that is, closed on one side and open on the other. Not much sound is produced by playing it. Beating a clay pot or a metal tray, etc., can also fall under the category of duff, but the condition is that the ones playing should be minor girls. However, the sound of the drum (dhol) is very loud and disliked (makruh), therefore it is prohibited.

Benefits and Issues:
➊ The Battle of Bu'ath is the name of a battle that took place among the people of Madinah at a time when they had not yet been honored with accepting Islam. In connection with this, the poets of each tribe composed enthusiastic poetry.

➋ Composing and listening to poetry is permissible, provided it remains within the boundaries set by the Shari'ah.

➌ Adopting singing as a profession is considered a blameworthy act in Islamic society. Such individuals are not worthy of respect; rather, they are to be despised.

➍ Upon witnessing a wrongful act, it is permissible to rebuke sternly, provided the one rebuking holds such a position that the wrongdoer respects him and fears his displeasure.

➎ On occasions such as Eid and weddings, recreational programs are permissible, provided that nothing is done therein which contradicts Islamic teachings. However, to attempt to derive justification for mixed gatherings of music and frivolous singing from this incident is incorrect.