Nasai

717. Commentary: From this it is understood that reciting poetry in mosques for the support and defense of Islam, and for other similar matters, is permissible.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
In the chapter, Imam Bukhari rahimahullah has established the permissibility of reciting poetry in the mosque, but the hadith he presents as evidence below does not mention the mosque. Imam Bukhari rahimahullah, as per his usual practice, has alluded to other chains of transmission of the hadith, as Ibn Battal states:
«ليس فى حديث الباب أن حسان أنشد شعرا فى المسجد بحضرة النبى - صلى الله عليه وسلم - لكن رواية البخاري فى بدء الخلق من طريق سعيد تدل على أن قوله - صلى الله عليه وسلم - لحسان ”أجب عني“ كان فى المسجد» [فتح الباري ج1، ص 721]
“In this hadith, it is not mentioned that Sayyiduna Hassan radi Allahu anhu recited poetry in the presence of the Prophet sallallahu alayhi wa sallam in the mosque, but another narration, which is transmitted in Sahih Bukhari, Book of the Beginning of Creation, through the chain of Sa’id, contains clear evidence that the Messenger of Allah sallallahu alayhi wa sallam said to Hassan radi Allahu anhu, ‘Respond on my behalf,’ and at that time they were in the mosque.”

◈ Allamah ‘Ayni rahimahullah states:
«مراد البخاري الاشارة إلى جواز الشعر المقبول فى المسجد» [عمدة القاري، ج3، ص487]
Imam Bukhari rahimahullah’s intent is to indicate the permissibility of acceptable poetry in the mosque. Imam Bukhari rahimahullah is establishing that, in times of necessity, reciting good poetry in the mosque is permissible, because there is also a prohibition against reciting poetry in the mosque without reason.

◈ The author of “Awjaz al-Masalik” writes:
«وقد ورد النهي عنه فى عدة أحاديث كما فى رواية ابي داؤد والترمذي، ولعل الغرض انه جائز عند الضرورة» [الابواب والتراجم لصحيح البخاري، ج2، ص753]
Indeed, several ahadith have been narrated regarding «نهي», which Abu Dawud and Tirmidhi have transmitted. Perhaps Imam Bukhari rahimahullah’s purpose (with this hadith) is to show that reciting poetry is permissible in times of necessity.

◈ Badr al-Din Ibn Jama‘ah rahimahullah (d. 733 AH) states:
In the hadith of Abu Salamah, it is not mentioned that he was (reciting poetry) in the mosque, so the answer is that it has been narrated through another chain in which it is explicitly stated that they were in the mosque. Thus, Imam Bukhari rahimahullah sufficed with an allusion... and it is possible that his intent was that the poetry consisted of truth. Speech that is truthful and supported by evidence is permissible, as the Prophet sallallahu alayhi wa sallam supplicated for Hassan radi Allahu anhu for such poetry. Thus, this indicates that if (the poetry) is upon truth, then reciting it is permissible. [مناسبات تراجم البخاري۔ ص4846]
Thus, from here, the relevance between the chapter heading and the hadith is established.

Benefit:
Imam Ibn Khuzaymah rahimahullah and Imam Tirmidhi rahimahullah have mentioned that the Messenger of Allah sallallahu alayhi wa sallam said:
«نهيٰ رسول الله صلى الله عليه وسلم عن تناشد اشعار فى المسجد» [صحيح ابن خذيمة رقم الحديث 1304]
“The Messenger of Allah sallallahu alayhi wa sallam forbade reciting poetry in the mosque.” [قال شيخ الالباني رحمه الله أسناده حسن] [أخرجه الترمذي رقم الحديث 322] [والبغوي فى شرح السنة 485]
The aforementioned hadith prohibits reciting poetry in the mosque, and based on this hadith, some ignorant people have also prohibited all poetry (my reference is to the deniers of hadith), but upon reflection, the prohibition is restricted by certain conditions.

◈ Hafiz Ibn Hajar rahimahullah writes:
«فالجمع بينهما وبين حديث الباب أن يحمل النهي على تناشد اشعار الجاهلية و المبطلين .» [فتح الباري، ج1، ص722]
The reconciliation between the hadiths of prohibition and permission is that the hadith indicating prohibition pertains to those poems which are associated with ignorance and falsehood (and permission is for those whose poetry is in support of Islam and is correct poetry).

Hadith Commentary:
➊
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) forbade the recitation of poetry in mosques.
(Jami‘ al-Tirmidhi, Kitab al-Salat, Hadith: 322)
Its chain of narration is authentic.
Other hadiths also contain this prohibition.
However, the hadith scholars have discussed the authenticity of these narrations. Nevertheless, in such apparently conflicting narrations, the way to reconcile them is that it is prohibited to recite such poetry in the mosque that is against Islam and the Muslims, or that is a remnant of the Age of Ignorance, or contains themes of romantic love and obscenity.
However, it is permissible to recite such poetry that is free from the above-mentioned defects and in which the virtues of Islam are mentioned or in which responses are given to the attacks of the opponents of Islam.
Some scholars have explained that the prohibition applies in the case where the mosque is turned into a place for singing poetry or all the people in the mosque become engaged in composing poetry.
(Fath al-Bari: 1/710)
In any case, Imam al-Bukhari rahimahullah, supporting the majority, holds the detailed view, because poetry is a part of speech.
Just as speech can be good or bad, so too can poetry be of both types.
Reciting bad poetry outside the mosque is also not permissible; reciting such poetry in the mosque adds further to its reprehensibility. However, good poetry that contains Islamic themes may be recited both inside and outside the mosque without objection.

➋
In the aforementioned hadith, it is not mentioned that Hasan (radi Allahu anhu) used to recite poetry in the mosque in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), but in a narration in Sahih al-Bukhari, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said to Hasan (radi Allahu anhu):
“O Hasan! Respond to these polytheists on my behalf.”
(Sahih al-Bukhari, Kitab al-Adab, Hadith: 6152)
Thus, Hasan (radi Allahu anhu) responded to the satirical poetry of the polytheists right there in the mosque.
It is the habit of Imam al-Bukhari rahimahullah that when establishing a chapter heading, he takes into account other chains of narration.
It is also clear that Hasan (radi Allahu anhu) needed to seek testimony from Abu Hurayrah (radi Allahu anhu) because one day Hasan (radi Allahu anhu) was reciting poetry in the Prophet’s Mosque, and ‘Umar (radi Allahu anhu) passed by and looked at him sternly and expressed his displeasure.
Hasan (radi Allahu anhu) immediately said that he used to recite poetry in the Prophet’s Mosque in the presence of someone greater than you.
Then he turned to Abu Hurayrah (radi Allahu anhu) and asked him to bear witness.
(Sahih al-Bukhari, Kitab Bad’ al-Khalq, Hadith: 3212)
‘A’ishah (radi Allahu anha) said:
The Messenger of Allah (sallallahu alayhi wa sallam) himself used to place a pulpit in the Prophet’s Mosque for Hasan (radi Allahu anhu), upon which he would stand and satirize the polytheists.
(Jami‘ al-Tirmidhi, Kitab al-Adab, Hadith: 2846)
It is possible that the following statement of the Prophet (sallallahu alayhi wa sallam) was in the mind of ‘Umar (radi Allahu anhu):
“If the belly of one of you were filled with pus, that would be better for him than to have his belly filled with poetry.”
(Sahih al-Bukhari, Kitab al-Adab, Hadith: 6154)
Imam al-Bukhari rahimahullah has established a very cautious chapter heading for this hadith:
“It is disliked that poetry should so dominate a person’s nature that he becomes heedless of the remembrance of Allah, the acquisition of knowledge, and the recitation of the Qur’an.”

Hadith Commentary:
I have heard this from the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
In one narration, there is further clarification that Hasan ibn Thabit radi Allahu anhu was reciting poetry in the Prophet’s Mosque when Sayyiduna Umar radi Allahu anhu passed by and seemingly expressed disapproval. Hasan radi Allahu anhu said:
“I used to recite poetry in the presence of the one who was better than you.”
By this, he meant the noble personage of the Messenger of Allah sallallahu alayhi wa sallam.
Then Hasan radi Allahu anhu turned towards Abu Hurairah radi Allahu anhu and asked him to bear witness regarding this matter.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3212) (2)
The Messenger sallallahu alayhi wa sallam once said:
“Satirizing the polytheists through poetry is more cutting than a shower of arrows.”
(Jami‘ al-Tirmidhi, Book of Manners, Hadith: 2847)
For this reason, those among the noble Companions radi Allahu anhum of the Messenger of Allah sallallahu alayhi wa sallam who were poets would participate actively and enthusiastically in composing poetry.
And Allah knows best.

Hadith Commentary:
From this, the permissibility of reciting and composing verses of praise (hamd) and eulogy (na‘t) is established.

Lexical Explanation:
«يُنْشِدُ» is derived from «إِنْشَاد». There is a dammah on the "yaa" and a kasrah under the "sheen". It means to recite poetry.
«فَلَحَظَ إِلَيْهِ» means to look with disapproving eyes, that is, to stare.
By «فَقَالَ» is meant Sayyiduna Hassan radi Allahu anhu.
«وَفِيْهِ» — in this, the "waw" is for the present state, meaning "while he was in the mosque."
By «مَنْ هُوَ خَيْرٌ مِنْكَ» is meant the noble person of the Prophet sallallahu alayhi wa sallam.

Benefits and Issues:
➊ According to this hadith, it is permissible to recite poetry in the mosque, but only such poetry that does not contradict tawhid (the oneness of Allah) and prophethood, from which the scent of shirk (polytheism) or bid‘ah (innovation) does not arise, nor should it be blameworthy or evil, nor should it cause disturbance or hardship to those praying, such that it distracts them from their prayer. Sayyiduna Hassan radi Allahu anhu used to recite such poetry in the mosque in which there was satire of the disbelievers. Upon hearing this, the Prophet sallallahu alayhi wa sallam would say: "The Holy Spirit (Ruh al-Qudus) will support you." [صحيح بخاري، الصلاة، باب الشعر فى المسجد، حديث : 453]

Explanation:
(Sayyiduna Hassan ibn Thabit radi Allahu anhu) was from the Ansar, from the tribe of Khazraj. He was famous by the title "Poet of the Messenger of Allah sallallahu alayhi wa sallam." Abu Ubaydah said: The Arabs are unanimous that among the city-dwelling poets, Sayyiduna Hassan ibn Thabit radi Allahu anhu was the greatest poet. He passed away before 40 Hijri, during the caliphate of Sayyiduna Ali radi Allahu anhu. According to some, he died in 50 Hijri. At the time of his death, he was one hundred and twenty years old. He spent sixty years in the pre-Islamic era (Jahiliyyah) and sixty years in the state of Islam.