Assalamu a'lykum my dear respected brothers and sisters
Today we'll learn one Hadith regarding the singing of songs by girls in the House of Ayisha radiyallahu a'nhaa, in the presence of Nabi swallallahu a'lyhi wa sallam.The Hadith with Sharahu is given below.Actually, the second part of this Hadith is about the watching of Ayisha ra'diyallahiu anhaa the plays of Ethiopians in the presence of Nabi swallallahu a'lyhi wa sallam.The Sharahu of the second part will, in shaa Allah, be given later.
صحيح البخاري مع فتح الباري
Sahih ul Bukhari
كتاب العيدين
Kithab ul Eedaini
Book of Two Festivals
باب الْحِرَابِ وَالدَّرَقِ يَوْمَ الْعِيدِ
Chapter: A display of spears and shields on 'Eid Festival day
حَدَّثَنَا أَحْمَدُ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنَا عَمْرٌو، أَنَّ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ الأَسَدِيَّ، حَدَّثَهُ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ، فَاضْطَجَعَ عَلَى الْفِرَاشِ وَحَوَّلَ وَجْهَهُ، وَدَخَلَ أَبُو بَكْرٍ فَانْتَهَرَنِي وَقَالَ مِزْمَارَةُ الشَّيْطَانِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَأَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ عَلَيْهِ السَّلاَمُ فَقَالَ " دَعْهُمَا " فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا.
وَكَانَ يَوْمَ عِيدٍ يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالْحِرَابِ، فَإِمَّا سَأَلْتُ النَّبِيَّ صلى الله عليه وسلم وَإِمَّا قَالَ " تَشْتَهِينَ تَنْظُرِينَ ". فَقُلْتُ نَعَمْ. فَأَقَامَنِي وَرَاءَهُ خَدِّي عَلَى خَدِّهِ، وَهُوَ يَقُولُ " دُونَكُمْ يَا بَنِي أَرْفِدَةَ ". حَتَّى إِذَا مَلِلْتُ قَالَ " حَسْبُكِ ". قُلْتُ نَعَمْ. قَالَ " فَاذْهَبِي ".
Narrated Aisha rad'iyallaahu a'nhaa:
Rasoolullahi swallallaahu a'lyhi wa sallam came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, that occured before their embracing Islam). Nabi swallallaahu a'lyhi wa sallam lay down and turned his face to the other side. Then Abu Bakr rad'iyallaahu a'nhu came and spoke to me harshly saying, "Musical instruments of Satan near the Nabi swallallaahu a'lyhi wa sallam ?" Rasoolullahi swallallaahu a'lyhi wa sallam turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled to those girls to go out and they left.
(Now another incident reported by A'yisha rad'iyallaahu a'nhaa):
It was the day of `Id, and the Black people(Ethiopians) were playing with shields and spears; so either I requested Nabi swallallaahu a'lyhi wa sallam or he asked me whether I would like to see the display. I replied in the affirmative. Then Nabi swallallaahu a'lyhi wa sallam made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. Nabi swallallaahu a'lyhi wa sallam asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.
Now , in shaa Allah, we'll see the explanation of this Hadith as given in in Fath'hul Bari of Imam Ibnu Hajar al Asqalani, the explanatory Book on Sahih ul Bukhari.The Arabic text in full and its gist in English given here.
قَوْلُهُ حَدَّثَنَا أَحْمَدُ كَذَا لِلْأَكْثَرِ غَيْرُ مَنْسُوبٍ وَفِي رِوَايَةِ أَبِي ذَرٍّ وبن عَسَاكِرَ حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى وَبِهِ جَزَمَ أَبُو نُعَيْمٍ فِي الْمُسْتَخْرَجِ وَوَقْعَ فِي رِوَايَةِ أَبِي عَلِيِّ بْنِ شَبُّوَيْهِ حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ وَهُوَ مُقْتَضَى إِطْلَاقِ أَبِي عَلِيِّ بْنِ السَّكَنِ حَيْثُ قَالَ كُلُّ مَا فِي الْبُخَارِيِّ حَدثنَا أَحْمد غير مَنْسُوب فَهُوَ بن صَالح قَوْله أخبرنَا عَمْرو هُوَ بن الْحَارِثِ الْمِصْرِيُّ وَشَطْرُ هَذَا الْإِسْنَادِ الْأَوَّلِ مِصْرِيُّونَ وَالثَّانِي مَدَنِيُّونَ
Here Bukhari says 'Hadda'tha'naa Ahmad-He is the son of Swaalih/Ibnu swwaalih.Half of the reporters of this Hadith are Makkis while the other half are Madanis.
قَوْلُهُ دَخَلَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَادَ فِي رِوَايَةِ الزُّهْرِيِّ عَنْ عُرْوَةَ فِي أَيَّامِ مِنًى وَسَيَأْتِي بَعْدَ ثَلَاثَةٍ وَعِشْرِينَ بَابًا
In the report by Zuhri from Urva Ayisha rad'iyallaahu a'nhaa says:''there came Nabi swallallahu a'lyhi wa sallam during one of 'my' nights''.
قَوْلُهُ جَارِيَتَانِ زَادَ فِي الْبَابِ الَّذِي بَعْدَهُ مِنْ جَوَارِي الْأَنْصَارِ وَلِلطَّبَرَانِيِّ مِنْ حَدِيثِ أُمِّ سَلَمَةَ أَنَّ إِحْدَاهُمَا كَانَتْ لِحَسَّانَ بْنِ ثَابِتٍ وَفِي الْأَرْبَعِينَ لِلسُّلَمِيِّ أَنَّهُمَا كَانَتَا لِعَبْدِ اللَّهِ بْنِ سَلَامٍ وَفِي الْعِيدَيْنِ لِابْنِ أَبِي الدُّنْيَا مِنْ طَرِيقِ فُلَيْحٍ عَنْ هِشَامِ بْنِ عُرْوَةَ وَحَمَامَةَ وَصَاحِبَتِهَا تُغَنِّيَانِ وَإِسْنَادُهُ صَحِيحٌ وَلَمْ أَقِفْ عَلَى تَسْمِيَةِ الْأُخْرَى لَكِنْ يُحْتَمَلُ أَنْ يَكُونَ اسْمُ الثَّانِيَةِ زَيْنَبَ وَقَدْ ذَكَرَهُ فِي كِتَابِ النِّكَاحِ وَلَمْ يَذْكُرْ حَمَامَةَ الَّذِينَ صَنَّفُوا فِي الصَّحَابَةِ وَهِيَ عَلَى شَرْطِهِمْ
The two girls were Ansari girls as it is evident from the next Babu.There are various reports regarding them.One was with the name Zainaba.
قَوْلُهُ تُغَنِّيَانِ زَادَ فِي رِوَايَةِ الزُّهْرِيِّ تُدَفِّفَانِ بِفَاءَيْنِ أَيْ تَضْرِبَانِ بِالدُّفِّ وَلِمُسْلِمٍ فِي رِوَايَةِ هِشَامٍ أَيْضًا تُغَنِّيَانِ بِدُفٍّ وَلِلنَّسَائِيِّ بِدُفَّيْنِ وَالدُّفُّ بِضَمِّ الدَّالِ عَلَى الْأَشْهَرِ وَقَدْ تُفْتَحُ وَيُقَالُ لَهُ أَيْضًا الْكِرْبَالُ بِكَسْرِ الْكَافِ وَهُوَالَّذِي لَا جَلَاجِلَ فِيهِ فَإِنْ كَانَتْ فِيهِ فَهُوَ الْمِزْهَرُ
In the report of Zuhari we see the words
تُدَفِّفَانِ
'both of them were playing Daff-a musical insrument.
In the report of Muslim the words used are,
تُغَنِّيَانِ بِدُفٍّ
'they were playing with Duff'.In the report of Nasa-i also we see that they were playing Daffs.The word 'duff' and 'daff' are used .Duff is the prominent/famous usage.It is also called 'kirbaal'.If it is with bell /jaras then it is called mis-har.
وَفِي حَدِيثِ الْبَابِ الَّذِي بَعْدَهُ بِمَا تَقَاوَلَتْ بِهِ الْأَنْصَارُ يَوْمَ بُعَاثٍ أَيْ قَالَ بَعْضُهُمْ لِبَعْضٍ مِنْ فَخْرٍ أَوْ هِجَاءٍ وَلِلْمُصَنِّفِ فِي الْهِجْرَةِ بِمَا تَعَازَفَتْ بِمُهْمَلَةٍ وَزَايٍ وَفَاءٍ مِنَ الْعَزْفِ وَهُوَ الصَّوْتُ الَّذِي لَهُ دَوِيٌّ وَفِي رِوَايَةِ تَقَاذَفَتْ بِقَافٍ بَدَلَ الْعَيْنِ وَذَالٍ مُعْجَمَةٍ بَدَلَ الزَّايِ وَهُوَ مِنَ الْقَذْفِ وَهُوَ هِجَاءُ بَعْضِهِمْ لِبَعْضِ
The were singing the songs about 'bu-athu'.The 'bu-athu songs' were songs sung by two groups provoking and laughing at each other
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وَلِأَحْمَدَ مِنْ رِوَايَةِ حَمَّادِ بْنِ سَلَمَةَ عَنْ هِشَامٍ يَذْكُرُ أَنَّ يَوْمَ بُعَاثٍ يَوْمَ قُتِلَ فِيهِ صَنَادِيدُ الْأَوْسِ وَالْخَزْرَجِ اه وَبُعَاثٌ بِضَمِّ الْمُوَحَّدَةِ وَبَعْدَهَا مُهْمَلَةٌ وَآخِرُهُ مُثَلَّثَةٌ قَالَ عِيَاضٌ وَمَنْ تَبِعَهُ أَعْجَمَهَا أَبُو عُبَيْدَة وَحده. وَقَالَ بن الْأَثِيرِ فِي الْكَامِلِ أَعْجَمَهَا صَاحِبُ الْعَيْنِ يَعْنِي الْخَلِيلَ وَحْدَهُ وَكَذَا حَكَى أَبُو عُبَيْدٍ الْبَكْرِيُّ فِي مُعْجَمِ الْبُلْدَانِ عَنِ الْخَلِيلِ وَجَزَمَ أَبُو مُوسَى فِي ذَيْلِ الْغَرِيبِ بِأَنَّهُ تَصْحِيفٌ وَتَبِعَهُ صَاحِبُ النِّهَايَةِ قَالَ الْبَكْرِيُّ هُوَ مَوْضِعٌ مِنَ الْمَدِينَةِ عَلَى لَيْلَتَيْنِ. وَقَالَ أَبُو مُوسَى وَصَاحِبُ النِّهَايَة هُوَ اسْمُ حِصْنٍ لِلْأَوْسِ وَفِي كِتَابِ أَبِي الْفَرَجِ الْأَصْفَهَانِيِّ فِي تَرْجَمَةِ أَبِي قَيْسِ بْنِ الْأَسْلَتِ هُوَ مَوْضِعٌ فِي دَارِ بَنِي قُرَيْظَةَ فِيهِ أَمْوَالٌ لَهُمْ وَكَانَ مَوْضِعُ الْوَقْعَةِ فِي مَزْرَعَةٍ لَهُمْ هُنَاكَ وَلَا مُنَافَاةَ بَيْنَ ا
لْقَوْلَيْنِ. وَقَالَ صَاحِبُ الْمَطَالِعِ الْأَشْهَرُ فِيهِ تَرْكُ الصَّرْفِ
In the report of Imam Ahmad,we see 'the day of Bu-athu' was the day on which the soldiers of the the tribes of 'Aus' and 'Khasraj' were killed during the war between them in the pre-Islamic period.It is said that 'Bu-ath' was the name of the fort of 'Aus'.Also there are views that it was a place in Mdinah and it was used by the tribe of Banoo Quraida to store their crops.
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قَالَ الْخَطَّابِيُّ يَوْمُ بُعَاثٍ يَوْمٌ مَشْهُورٌ مِنْ أَيَّامِ الْعَرَبِ كَانَتْ فِيهِ مَقْتَلَةٌ عَظِيمَةٌ لِلْأَوْسِ عَلَى الْخَزْرَجِ وَبَقِيَتِ الْحَرْبُ قَائِمَةً مِائَةً وَعِشْرِينَ سنة إِلَى الْإِسْلَام على مَا ذكر بن إِسْحَاقَ وَغَيْرُهُ.قُلْتُ تَبِعَهُ عَلَى هَذَا جَمَاعَةٌ مِنْ شُرَّاحِ الصَّحِيحَيْنِ وَفِيهِ نَظَرٌ لِأَنَّهُ يُوهِمُ أَنَّ الْحَرْبَ الَّتِي وَقَعَتْ يَوْمَ بُعَاثٍ دَامَتْ هَذِهِ الْمُدَّةَ وَلَيْسَ كَذَلِكَ فَسَيَأْتِي فِي أَوَائِلِ الْهِجْرَةِ قَوْلُ عَائِشَةَ كَانَ يَوْمُ بُعَاثٍ يَوْمًا قَدَّمَهُ اللَّهُ لِرَسُولِهِ فَقَدِمَ الْمَدِينَةَ وَقَدِ افْتَرَقَ ملؤهم وَقتلت سراتهم وَكَذَا ذكره بن إِسْحَاقَ وَالْوَاقِدِيُّ وَغَيْرُهُمَا مِنْ أَصْحَابِ الْأَخْبَارِ وَقَدْ روى بن سَعْدٍ بِأَسَانِيدِهِ أَنَّ النَّفَرَ السِّتَّةَ أَوِ الثَّمَانِيَةَ الَّذِينَ لَقُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِنًى أَوَّلُ مَنْ لَقِيَهُ مِنْ الْأَنْصَارِ وَكَانُوا قَدْ قَدِمُوا إِلَى مَكَّةَ لِيُحَالِفُوا قُرَيْشًا كَانَ فِي جُمْلَةِ مَا قَالُوهُ لَهُ لَمَّا دَعَاهُمْ إِلَى الْإِسْلَامِ وَالنَّصْرِ لَهُ وَاعْلَمْ أَنَّمَا كَانَتْ وَقْعَةُ بُعَاثٍ عَامَ الْأَوَّلِ فَمَوْعِدُكُ الْمَوْسِمُ الْقَابِلُ فَقَدِمُوا فِي السَّنَةِ الَّتِي تَلِيهَا فَبَايَعُوهُ وَهِيَ الْبَيْعَةُ الْأُولَى ثُمَّ قَدِمُوا الثَّانِيَةَ فَبَايَعُوهُ وَهُمْ سَبْعُونَ نَفْسًا وَهَاجَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَوَائِلِ الَّتِي تَلِيهَا فَدَلَّ ذَلِكَ عَلَى أَنَّ وَقْعَةَ بُعَاثٍ كَانَتْ قَبْلَ الْهِجْرَةِ بِثَلَاثِ سِنِينَ وَهُوَ الْمُعْتَمَدُ وَهُوَ أَصَحُّ مِنْ قَول بن عَبْدِ الْبَرِّ فِي تَرْجَمَةِ زِيدِ بْنِ ثَابِتٍ من الِاسْتِيعَاب إِنَّه كَانَ يَوْم بُعَاث بن سِتِّ سِنِينَ وَحِينَ قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ بن إِحْدَى عَشْرَةَ فَيَكُونُ يَوْمُ بُعَاثٍ قَبْلَ الْهِجْرَةِ بِخَمْسِ سِنِينَ
The war of 'Bu-athu' was just before five years before Hijrah and the event was very popular among them.
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نَعَمْ دَامَتِ الْحَرْبُ بَيْنَ الْحَيَّيْنِ الْأَوْسِ وَالْخَزْرَجِ الْمُدَّةَ الَّتِي ذَكَرَهَا فِي أَيَّامٍ كَثِيرَة شهيرة وَكَانَ أَولهَا فِيمَا ذكر بن إِسْحَاقَ وَهِشَامُ بْنُ الْكَلْبِيِّ وَغَيْرُهُمَا أَنَّ الْأَوْسَ وَالْخَزْرَجَ لَمَّا نَزَلُوا الْمَدِينَةَ وَجَدُوا الْيَهُودَ مُسْتَوْطِنِينَ بِهَا فَحَالَفُوهُمْ وَكَانُوا تَحْتَ قَهْرِهِمْ ثُمَّ غَلَبُوا عَلَى الْيَهُودِ فِي قِصَّةٍ طَوِيلَةٍ بِمُسَاعَدَةِ أَبِي جَبَلَةَ مَلِكِ غَسَّانَ فَلَمْ يَزَالُوا عَلَى اتِّفَاقٍ بَيْنَهُمْ حَتَّى كَانَتْ أَوَّلَ حَرْبٍ وَقَعَتْ بَيْنَهُمْ حَرْبُ سُمَيْرٍ بِالْمُهْمَلَةِ مُصَغَّرًا بِسَبَبِ رَجُلٍ يُقَالُ لَهُ كَعْبٌ مِنْ بَنِي ثَعْلَبَةَ نَزَلَ عَلَى مَالِكِ بْنِ عَجْلَانَ الْخَزْرَجِيِّ فَحَالَفَهُ فَقَتَلَهُ رَجُلٌ مِنَ الْأَوْسِ يُقَالُ لَهُ سُمَيْرٌ فَكَانَ ذَلِكَ سَبَبَ الْحَرْبِ بَيْنَ الْحَيَّيْنِ ثُمَّ كَانَتْ بَيْنَهُمْ وَقَائِعُ مِنْ أَشْهَرِهَا يَوْمُ السَّرَارَةَ بِمُهْمَلَاتٍ وَيَوْمُ فَارِعٍ بِفَاءٍ وَمُهْمَلَةٍ وَيَوْمُ الْفِجَارِ الْأَوَّلِ وَالثَّانِي وَحَرْبُ حُصَيْنِ بْنِ الْأَسْلَتِ وَحَرْبُ حَاطِبِ بْنِ قَيْسٍ إِلَى أَنْ كَانَ آخِرَ ذَلِكَ يَوْمُ بُعَاث
There occurred a number of wars among the two tribes of Aus & Khasraj for long periods for different reasons and these were before their embracing Islam.Ibnu Is-haq, Hishamu Bnu al Kalbi and others report that,when the tribes of Aus & Khasraj came in Madinah Jews were the inhabitants there.They made treaty with the Jews and initially they were under the control of the Jews.But later they overpowered the Jews, and it is a long story , and it was with the help of King Aboo Jabalah, the king of Gazzan. For a long time , both the tribes lived amicably.But the first war errupted between the two tribes of Aus & Khasraj because of a man from the tribe of Banee Tha'alaba.His name was Ka'abu .He was the guest of Maliku bnu Ajlan al Khazraji and he had made treaty with him.Then a man from the tribe of Aus, namely Sumair, killed that man.This was the cause of the erruption of the first war between the tribes of Aus & Khasraj.Then there occurred between them so many wars.Youmu ssararah,Youmu Faari-u, Youmu ul Fijar the First, Youmu ul Fijar the Second,War of Huswainu bnu Aslath,War of Hathwib bnu Qais and Bu-athu are the important wars fought between the two tribes of Aus & Khasraj.The last one was the war of Bu-ath.
وَكَانَ رَئِيسَ الْأَوْسِ فِيهِ حُضَيْرٌ وَالِدَ أَسِيدٍ وَكَانَ يُقَالُ لَهُ حُضَيْرُ الْكَتَائِبِ وَجُرِحَ يَوْمَئِذٍ ثُمَّ مَاتَ بَعْدَ مُدَّةٍ مِنْ جِرَاحَتِهِ وَكَانَ رَئِيسُ الْخَزْرَجِ عَمْرَو بْنَ النُّعْمَانِ وَجَاءَهُ سَهْمٌ فِي الْقِتَالِ فَصَرَعَهُ فَهُزِمُوا بَعْدَ أَنْ كَانُوا قَدِ اسْتَظْهَرُوا وَلِحَسَّانَ وَغَيْرِهِ مِنَ الْخَزْرَجِ وَكَذَا لِقَيْسِ بْنِ الْحُطَيْمِ وَغَيْرِهِ مِنَ الْأَوْسِ فِي ذَلِكَ أَشْعَارٌ كَثِيرَةٌ مَشْهُورَةٌ فِي دَوَاوِينِهِمْ
In the war of Bu-ath,the Captain of the tribe of Aus was Hudair ul Katha-ibu.He was injured during the war and after a few days he died out of that injury.The Captain of Khazraj was Amru bnu Nu'aman and he was hit by an arrow during the war. Hence there were many songs spread among them about those wars and many of the famous songs were recorded in their books. (Note:The girls mentioned in this Hadith were singing such songs about the valour and actions of soldiers)
قَوْلُهُ فَاضْطَجَعَ عَلَى الْفِرَاشِ فِي رِوَايَةِ الزُّهْرِيّ الْمَذْكُورَة أَنه تغشى بِثَوْبِهِ وَفِي رِوَايَة لمُسلم تَسَجَّى أَيْ الْتَفَّ بِثَوْبِهِ
In the report of Muslim & Zuhri, we see Nabi swallallahu a'lyhi wa sallam was laying in the bed covering his body with clothes.
قَوْلُهُ وَجَاءَ أَبُو بَكْرٍ فِي رِوَايَةِ هِشَامِ بْنِ عُرْوَةَ فِي الْبَابِ الَّذِي بَعْدَهُ
دَخَلَ عَلَيَّ أَبُو بَكْرٍ وَكَأَنَّهُ جَاءَ زَائِرًا لَهَا بَعْدَ أَنْ دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْتَهُ
Aboo Bakar radiyallahu anhu came there for a visit and at that time Nabi swallallahu alyhi wa sallam was there.
قَوْلُهُ فَانْتَهَرَنِي فِي رِوَايَةِ الزُّهْرِيِّ فَانْتَهَرَهُمَا أَيِ الْجَارِيَتَيْنِ وَيُجْمَعُ بِأَنَّهُ شَرَكَ بَيْنَهُنَّ فِي الِانْتِهَارِ وَالزَّجْرِ أَمَّا عَائِشَةُ فَلِتَقْرِيرِهَا.وَأَمَّا الْجَارِيَتَانِ فَلِفِعْلِهِمَا
In the report of Zuhri we see, Ayisha radiyallahu anhaa saying,''he-Aboo Bakar, her father- became angry with both the girls.It is possiblle that Aboo Bakar radiyallahu anhu might have got angry with the three; with the two girls for singing and with his daughter Ayisha for permitting the song there.
قَوْلُهُ مِزْمَارَةُ الشَّيْطَانِ بِكَسْرِ الْمِيمِ يَعْنِي الْغِنَاءَ أَوْ الدُّفَّ لِأَنَّ الْمِزْمَارَةَ أَوِ الْمِزْمَارَ مُشْتَقٌّ مِنَ الزَّمِيرِ وَهُوَ الصَّوْتُ الَّذِي لَهُ الصَّفِيرُ وَيُطْلَقُ عَلَى الصَّوْتِ الْحَسَنِ وَعَلَى الْغِنَاءِ وَسُمِّيَتْ بِهِ الْآلَةُ الْمَعْرُوفَةُ الَّتِي يُزَمَّرُ بِهَا وَإِضَافَتُهَا إِلَى الشَّيْطَانِ مِنْ جِهَةِ أَنَّهَا تُلْهِي فَقَدْ تَشْغَلُ الْقَلْبَ عَنِ الذِّكْرِ
The word mizmarathu
مِزْمَارَةُ
Means 'song' or 'duff'.The word 'mizmar'
مِزْمَار
is derived from the word 'zameer' which means 'attractive sound' or song.It is also used to denote musical instrument.Here it is said as related to Satan as it obstructs the rememberance of Allah.
وَفِي رِوَايَةِ حَمَّادِ بْنِ سَلَمَةَ عِنْدَ أَحْمَدَ فَقَالَ يَا عِبَادَ اللَّهِ أَبِمَزْمُورِ الشَّيْطَانِ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
In the report of Hammadu bnu Salamah recorded by Imam Ahmad,we see Aboo Bakar radiyallaahu anhu saying to his daughter Ayisha;'Oh , the slaves of Allah ,Musical instrument near Rasoolullahi swallallahu a'lyhi wa sallam?''
قَالَ الْقُرْطُبِيُّ الْمَزْمُورُ الصَّوْتُ وَنِسْبَتُهُ إِلَى الشَّيْطَانِ ذَمٌّ عَلَى مَا ظَهَرَ لِأَبِي بَكْرٍ وَضَبَطَهُ عِيَاضٌ بِضَمِّ الْمِيمِ وَحُكِيَ فَتْحُهَا
Imam Qurthubi says: Mazmoor/Muzmoor is the sound;here it is related by Aboo Bakar radiyallahu anhu according to what he undersood.
قَوْلُهُ فَأَقْبَلَ عَلَيْهِ فِي رِوَايَةِ الزُّهْرِيِّ فَكَشَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ وَجْهِهِ وَفِي رِوَايَةِ فُلَيْحٍ فَكَشَفَ رَأْسَهُ وَقَدْ تَقَدَّمَ أَنَّهُ كَانَ مُلْتَفًّا
In some reports we see, when Aboo Bakar radiyallahu anhu said these words Nabi swallallahu a'lyhi wa sallam removed clothes from his face (in order to reply to him), as he was laying there covered with clothes.
قَوْلُهُ دَعْهُمَا زَادَ فِي رِوَايَةِ هِشَامٍ يَا أَبَا بَكْرٍ إِنَّ لِكُلِّ قَوْمٍ عِيدًا وَهَذَا عِيدُنَا
In the report of Hisham we see Nabi swallallahu a'lyhi wa sallam saying to Aboo Bakar ''Leave them, Oh ,Aboo Bakar,For every Society there is Eid and this is our Eid(Hence let them sing)
فَفِيهِ تَعْلِيلُ الْأَمْرِ بِتَرْكِهِمَا وَإِيضَاحُ خِلَافِ مَا ظَنَّهُ الصِّدِّيقُ مِنْ أَنَّهُمَا فَعَلَتَا ذَلِكَ بِغَيْرِ عِلْمِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِكَوْنِهِ دَخَلَ فَوَجَدَهُ مُغَطًّى بِثَوْبِهِ فَظَنَّهُ نَائِمًا فَتَوَجَّهَ لَهُ الْإِنْكَارُ عَلَى ابْنَتِهِ مِنْ هَذِهِ الْأَوْجُهِ مُسْتَصْحِبًا لِمَا تَقَرَّرَ عِنْدَهُ مِنْ مَنْعِ الْغِنَاءِ وَاللَّهْوِ فَبَادَرَ إِلَى إِنْكَارِ ذَلِكَ قِيَامًا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ مُسْتَنِدًا إِلَى مَا ظَهَرَ لَهُ فَأَوْضَحَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحَالَ وَعَرَّفَهُ الْحُكْمَ مَقْرُونًا بِبَيَانِ الْحِكْمَةِ بِأَنَّهُ يَوْمُ عِيدٍ أَيْ يَوْمُ سُرُورٍ شَرْعِيٍّ فَلَا يُنْكَرُ فِيهِ مِثْلُ هَذَا كَمَا لَا يُنْكَرُ فِي الْأَعْرَاسِ
When Nabi swallallahu a'lyhi wa sallam say to Aboo Bakar radiyallahu anhu to leave the girls singing as it is Eid ,there is the clarification and explanation about what Aboo Bakar radiyallahu anhu misunderstood.Aboo Bakar thought that Nabi swallallahu a'lyhi wa sallam was sleeping and as such he disliked the girls' singing near him and his daughter hearing the same.Here Nabi swallallahu a'lyhi wa sallam corrects Aboo Bakar and clarifies that songs of the like are permissible on Eid Day as it is the day of joy and happiness.It is just as the same is permissible on days of wedding.
وَبِهَذَا يَرْتَفِعُ الْإِشْكَالُ عَمَّنْ قَالَ كَيْفَ سَاغَ لِلصِّدِّيقِ إِنْكَارُ شَيْءٍ أَقَرَّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَكَلَّفَ جَوَابًا لَا يَخْفَى تَعَسُّفُهُ
Those who doubt why Aboo Bakar disliked what Nabi swallallahu a'lyhi wa sallam approved will get their doubt cleared from the above statement, because , actually, Aboo Bakar misunderstood that Nabi swallallahu a'lyhi va sallam was sleeping.
وَفِي قَوْلِهِ لِكُلِّ قَوْمٍ أَيْ مِنَ الطَّوَائِفِ وَقَوْلُهُ عِيدٌ أَيْ كَالنَّيْرُوزِ وَالْمِهْرَجَانِ
The words of Nabi , ''for every society there is Eid/Festival means that they have festivals like the Nyroos & Mihirjan of Persia -their new year days.
وَفِي النَّسَائِيّ وبن حِبَّانَ بِإِسْنَادٍ صَحِيحٍ عَنْ أَنَسٍ قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا فَقَالَ قَدْ أَبْدَلَكُمُ اللَّهُ تَعَالَى بِهِمَا خَيْرًا مِنْهُمَا يَوْمَ الْفِطْرِ وَالْأَضْحَى وَاسْتُنْبِطَ مِنْهُ كَرَاهَةُ الْفَرَحِ فِي أَعْيَادِ الْمُشْرِكِينَ وَالتَّشَبُّهِ بِهِمْ وَبَالَغَ الشَّيْخُ أَبُو حَفْصٍ الْكَبِيرُ النَّسَفِيُّ مِنَ الْحَنَفِيَّةِ فَقَالَ مَنْ أَهْدَى فِيهِ بَيْضَةً إِلَى مُشْرِكٍ تَعْظِيمًا لِلْيَوْمِ فَقَدْ كَفَرَ بِاللَّهِ تَعَالَى واستنبط مِنْ تَسْمِيَةِ أَيَّامِ مِنًى بِأَنَّهَا أَيَّامُ عِيدٍ مَشْرُوعِيَّةُ قَضَاءِ صَلَاةِ الْعِيدِ فِيهَا لِمَنْ فَاتَتْهُ كَمَا سَيَأْتِي بَعْدُ
In one Hadith of Anas radiyallahu anhu , recorded by Ibnu Hibban and Nasa-i with authentic chain of narrators, we see -
When Rasoolullahi swallallahu a'lyhi wa sallam came to Madinah he came to know that its inhabitants had two festival days and they engaged in plays and recreations in those days .Then he said to them:'For you Allah has replced it with two better festivals''.From this , we may come to the conclusion that it is 'karahath' for a Muslim to be happy in the fesivals of plytheists and resembling them.Great Hanafi Scholar Shaikh Aboo Hafs al Kabeer an-Nasafi says:
مَنْ أَهْدَى فِيهِ بَيْضَةً إِلَى مُشْرِكٍ تَعْظِيمًا لِلْيَوْمِ فَقَدْ كَفَرَ بِاللَّهِ تَعَالَى
Whoever gave an egg for polytheist repecting his festival day, then he denied Allah Sub-hanahu wa tha-aalaa.(Please note:Here giving a gift to a polytheist friend /neighbour is not condemned by the respected Imam, but gift given to respect a polytheist's festival is condemned as it may promote Shirk/polytheism.)
وَاسْتَدَلَّ جَمَاعَةٌ مِنَ الصُّوفِيَّةِ بِحَدِيثِ الْبَابِ عَلَى إِبَاحَةِ الْغِنَاءِ وَسَمَاعِهِ بِآلَةٍ وَبِغَيْرِ آلَةٍ
A group of Sufis have taken proof from this Hadith to permit songs with or without musical instruments.
وَيَكْفِي فِي رَدِّ ذَلِكَ تَصْرِيحُ عَائِشَةَ فِي الْحَدِيثِ الَّذِي فِي الْبَابِ بَعْدَهُ بِقَوْلِهَا وَلَيْسَتَا بِمُغَنِّيَتَيْنِ فَنَفَتْ عَنْهُمَا مِنْ طَرِيقِ الْمَعْنَى مَا أَثْبَتَهُ لَهُمَا بِاللَّفْظِ لِأَنَّ الْغِنَاءَ يُطْلَقُ عَلَى رَفْعِ الصَّوْتِ وَعَلَى التَّرَنُّمِ الَّذِي تُسَمِّيهِ الْعَرَبُ النَّصْبَ بِفَتْحِ النُّونِ وَسُكُونِ الْمُهْمَلَةِ وعَلى الْحِدَاءِ وَلَا يُسَمَّى فَاعِلُهُ مُغَنِّيًا وَإِنَّمَا يُسَمَّى بِذَلِكَ مَنْ يَنْشُدُ بِتَمْطِيطٍ وَتَكْسِيرٍ وَتَهْيِيجٍ وَتَشْوِيقٍ بِمَا فِيهِ تَعْرِيضٌ بِالْفَوَاحِشِ أَوْ تَصْرِيحٌ
But their stand can't be right, because in one report we see, Ayisha saying ,
وَلَيْسَتَا بِمُغَنِّيَتَيْنِ
'They were not SINGERS.''Hence it is clear that those two girls were not such professional singers.G'inaa-u is with tharannum,thamtheeth, thakseer,thahyeej and thashweekh(All these are rules related to singing/music which makes it attractive)
Such Ginaa-u will lead listener to wrong emotions and actions.
قَالَ الْقُرْطُبِيُّ قَوْلُهَا لَيْسَتَا بِمُغَنِّيَتَيْنِ أَيْ لَيْسَتَا مِمَّنْ يَعْرِفُ الْغِنَاءَ كَمَا يَعْرِفُهُ الْمُغَنِّيَاتُ الْمَعْرُوفَاتُ بِذَلِكَ وَهَذَا مِنْهَا تَحَرُّزٌ عَنِ الْغِنَاءِ الْمُعْتَادِ عِنْدَ الْمُشْتَهِرِينَ بِهِ وَهُوَ الَّذِي يُحَرِّكُ السَّاكِنَ وَيَبْعَثُ الْكَامِنَ وَهَذَا النَّوْعُ إِذَا كَانَ فِي شِعْرٍ فِيهِ وَصْفُ مَحَاسِنِ النِّسَاءِ وَالْخَمْرِ وَغَيْرِهِمَا مِنَ الْأُمُورِ الْمُحَرَّمَةِ لَا يُخْتَلَفُ فِي تَحْرِيمِهِ قَالَ.
Imam Qurthubi says:The words of Ayisha radiyallahu a'nhaa,
لَيْسَتَا بِمُغَنِّيَتَيْنِ
''they were not singers'' means that they did not know how to sing properly as the well-known singers of the time.And there is no differences of opinion among the Scholars that all types of songs which describe the beauty of women, lust,liquor,wine,prohibited things and which arouse the lusty emotions of the people are strictly prohibited.
وَأَمَّا مَا ابْتَدَعَهُ الصُّوفِيَّةُ فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ لَكِنَّ النُّفُوسَ الشَّهْوَانِيَّةَ غَلَبَتْ عَلَى كَثِيرٍ مِمَّنْ يُنْسَبُ إِلَى الْخَيْرِ حَتَّى لَقَدْ ظَهَرَتْ مِنْ كَثِيرٍ مِنْهُمْ فِعْلَاتُ الْمَجَانِينِ وَالصِّبْيَانِ حَتَّى رَقَصُوا بِحَرَكَاتٍ مُتَطَابِقَةٍ وَتَقْطِيعَاتٍ مُتَلَاحِقَةٍ وَانْتَهَى التَّوَاقُحُ بِقَوْمٍ مِنْهُمْ إِلَى أَنْ جَعَلُوهَا مِنْ بَابِ الْقُرَبِ وَصَالِحِ الْأَعْمَالِ وَأَنَّ ذَلِكَ يُثْمِرُ سِنِيِّ الْأَحْوَالِ وَهَذَا عَلَى التَّحْقِيقِ مِنْ آثَارِ الزَّنْدَقَةِ وَقَوْلُ أَهْلِ الْمُخَرِّفَةِ وَاللَّهُ الْمُسْتَعَانُ اه وَيَنْبَغِي أَنْ يُعْكَسَ مُرَادهم وَيقْرَأسيء عَوَّضَ النُّونَ الْخَفِيفَةَ الْمَكْسُورَةَ بِغَيْرِ هَمْزٍ بِمُثَنَّاةٍ تَحْتَانِيَّة ثَقيلَة مهموزا.
Now we see, the type of songs with instruments we just mentioned above as permitted by Some Sufis , with no doubt , is prohibited.Actually the 'shahawaath' of the body has overpowered even the good people.Some of the Sufis even go to the extent that they move on dancing with special types of body movements and act like small children and insane people and then argue that such actions are intended to get them near to Allah.But such actions are, actually , the signs of atheism and and the views of the people of 'khuraafaath'.May Allah help us.It is inevitable to act and propagate against such things.
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وَأَمَّا الْآلَاتُ فَسَيَأْتِي الْكَلَامُ عَلَى اخْتِلَافِ الْعُلَمَاءِ فِيهَا عِنْدَ الْكَلَامِ عَلَى حَدِيثِ الْمَعَازِفِ فِي كِتَابِ الْأَشْرِبَةِ وَقَدْ حَكَى قَوْمٌ الْإِجْمَاعُ عَلَى تَحْرِيمِهَا وَحَكَى بَعْضُهُمْ عَكْسَهُ وَسَنَذْكُرُ بَيَانَ شُبْهَةِ الْفَرِيقَيْنِ إِنْ شَاءَ اللَّهُ تَعَالَى وَلَا يَلْزَمُ مِنْ إِبَاحَةِ الضَّرْبِ بِالدُّفِّ فِي الْعُرْسِ وَنَحْوِهِ إِبَاحَةُ غَيْرِهِ مِنَ الْآلَاتِ كَالْعُودِ وَنَحْوِهِ كَمَا سَنَذْكُرُ ذَلِكَ فِي وَلِيمَةِ الْعُرْسِ إِنْ شَاءَ اللَّهُ تَعَالَى.
But as far as Musical instruments are concerned,whether it is permissible or not, in shaa Allah , discussion will come later.Some say that it is permitted and there is consensus among the scholars in this regard.But some schlars go against it.The subject will, in shaa Allah, be discussed later in kithab ul ashribah.
وَأَمَّا الْتِفَافُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِثَوْبِهِ فَفِيهِ إِعْرَاضٌ عَنْ ذَلِكَ لِكَوْنِ مَقَامِهِ يَقْتَضِي أَنْ يَرْتَفِعَ عَنِ الْإِصْغَاءِ إِلَى ذَلِكَ
The words of Ayisha radiyallahu anhu , ''the Prophet turned his face the other side'', denotes that he didn't listen to the song, as it is not suited to his high status.
لَكِنَّ عَدَمَ إِنْكَارِهِ دَالٌّ عَلَى تَسْوِيغِ مِثْلِ ذَلِكَ عَلَى الْوَجْهِ الَّذِي أَقَرَّهُ إِذْ لَا يُقِرُّ عَلَى بَاطِلٍ وَالْأَصْلُ التَّنَزُّهُ عَنِ اللَّعِبِ وَاللَّهْوِ فَيُقْتَصَرُ عَلَى مَا وَرَدَ فِيهِ النَّصُّ وَقْتًا وَكَيْفِيَّةً تَقْلِيلًا لِمُخَالَفَةِ الْأَصْلِ وَاللَّهُ أَعْلَمُ
But the fact that the Prophet didn't prevent the girls from singing,implies that such types of songs are allowed, because he approved it and we know he would not approve Baathwil.But basically, one should prefer to keep away from ''lahwu and la'ibu''.And Allah knows the best.
وَفِي هَذَا الْحَدِيثِ مِنَ الْفَوَائِدِ مَشْرُوعِيَّةُ التَّوْسِعَةِ عَلَى الْعِيَالِ فِي أَيَّامِ الْأَعْيَادِ بِأَنْوَاعِ مَا يَحْصُلُ لَهُمْ بَسْطُ النَّفْسِ وَتَرْوِيحُ الْبَدَنِ مِنْ كَلَفِ الْعِبَادَةِ وَأَنَّ الْإِعْرَاضَ عَنْ ذَلِكَ أَوْلَى وَفِيهِ أَنَّ إِظْهَارَ السُّرُورِ فِي الْأَعْيَادِ مِنْ شِعَارِ الدِّينِ
From this Hadith , it is to be learnt that,we may show some liberalism on Eid occasions upon our family members in such matters so as to enable them to have happiness, ease of mind and freshness of body.
وَفِيهِ جَوَازُ دُخُولِ الرَّجُلِ عَلَى ابْنَتِهِ وَهِيَ عِنْدُ زَوْجِهَا إِذَا كَانَ لَهُ بِذَلِكَ عَادَةٌ وَتَأْدِيبُ الْأَبِ بِحَضْرَةِ الزَّوْجِ وَإِنْ تَرَكَهُ الزَّوْجُ إِذِ التَّأْدِيبُ وَظِيفَةُ الْآبَاءِ وَالْعَطْفُ مَشْرُوعٌ مِنَ الْأَزْوَاجِ لِلنِّسَاءِ وَفِيهِ الرِّفْقُ بِالْمَرْأَةِ وَاسْتِجْلَابُ مَوَدَّتِهَا وَأَنَّ مَوَاضِعَ أَهْلِ الْخَيْرِ تُنَزَّهُ عَنْ اللَّهْوِ وَاللَّغْوِ وَإِنْ لَمْ يَكُنْ فِيهِ إِثْمٌ إِلَّا بِإِذْنِهِمْ وَفِيهِ أَنَّ التِّلْمِيذَ إِذَا رَأَى عِنْدَ شَيْخِهِ مَا يُسْتَكْرَهُ مِثْلُهُ بَادَرَ إِلَى إِنْكَارِهِ وَلَا يَكُونُ فِي ذَلِكَ افْتِئَاتٌ عَلَى شَيْخِهِ بَلْ هُوَ أَدَبٌ مِنْهُ وَرِعَايَةٌ لِحُرْمَتِهِ وَإِجْلَالٌ لِمَنْصِبِهِ وَفِيهِ فَتْوَى التِّلْمِيذِ بِحَضْرَةِ شَيْخِهِ بِمَا يَعْرِفُ مِنْ طَرِيقَتِهِ وَيُحْتَمَلُ أَنْ يَكُونَ أَبُو بَكْرٍ ظَنَّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَامَ فَخَشِيَ أَنْ يَسْتَيْقِظَ فَيَغْضَبَ عَلَى ابْنَتِهِ فَبَادَرَ إِلَى سَدِّ هَذِهِ الذَّرِيعَةِ
Also the Hadiths throws light to the following facts:
1.It is permissible for a father to visit his daughter when she lives with her husband.
2.Father should educate his daughter even in the presence of her husband , though her husband keeps silence.This is because it is the duty and responsibility of a father to educate his daughter; and as far as husband is concerned , it is expected from him to show sympathy and love towards his wife.
3.Kindness towards one's wife and attracting her love.
4.Keeping away from silly recreations and plays by the virtuous people , even if it is not prohibited.
5.The disciple/pupil should come forward to prvent an action which he felt improper, even in the presence of his teacher.And, this is not belittling one's teacher but it is giving due respect and reverence to him.
6.Giving Fathwa by the pupil/disciple in the manner one knows when one sees a seemingly unacceptable thing, even in the presence of the teacher.Here, in this case Aboo Bakar radiyallahu anhu thought that the Prophet swallallahu alyhi wa sallam was sleeping and as he felt his sleep would be disturbed by the song, he warned his daughter Ayisha radiyallahu anhaa.
وَفِي قَوْلِ عَائِشَةَ فِي آخِرِ هَذَا الْحَدِيثِ فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا دَلَالَةٌ عَلَى أَنَّهَا مَعَ تَرْخِيصِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهَا فِي ذَلِكَ رَاعَتْ خَاطِرَ أَبِيهَا وَخَشِيَتْ غَضَبَهُ عَلَيْهَا فَأَخْرَجَتْهُمَا وَاقْتِنَاعَهَا فِي ذَلِكَ بِالْإِشَارَةِ فِيمَا يَظْهَرُ لِلْحَيَاءِ مِنَ الْكَلَامِ بِحَضْرَةِ مَنْ هُوَ أَكْبَرُ مِنْهَا وَاللَّهُ أَعْلَمُ
Now the words of Ayisha radiyallahu anhaa,
''فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا
" When Abu Bakr became inattentive, I signalled to those girls to go out and they left'' denotes thats , though her husband Rasoolullahi swallallahu alyhi wa salam permitted the song to continue,she considered the mind of her father Abo Bakar and feared his anger .
From the words 'I signalled the girls to go' we can see that she didn't utter the words to the girls but only gave signs to go out. This is because she felt shy to talk openly when there are elders to her.
And Allah knows the best.
وَاسْتُدِلَّ بِهِ عَلَى جَوَازِ سَمَاعِ صَوْتِ الْجَارِيَةِ بِالْغِنَاءِ وَلَوْ لَمْ تَكُنْ مَمْلُوكَةً لِأَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يُنْكِرْ عَلَى أَبِي بَكْرٍ سَمَاعَهُ بَلْ أَنْكَرَ إِنْكَارَهُ وَاسْتَمَرَّتَا إِلَى أَنْ أَشَارَتْ إِلَيْهِمَا عَائِشَةُ بِالْخُرُوجِ وَلَا يَخْفَى أَنَّ مَحَلَّ الْجَوَازِ مَا إِذَا أُمِنَتِ الْفِتْنَةُ بِذَلِكَ وَاللَّهُ أَعْلَمُ
In this Hadith, there is proof that it is permitted to hear the songs of girls even they are not 'mamlookah', because Nabi swallallahu a'lyhi wa sallam did not prevent Aboo Bakar from hearing the songs of girls and instead the Prophet prevented Aboo Bakar's preventing the song.
Also they continued to sing the song till Ayisha radiyallahu anhaa signalled them to go out.But it is permitted only when there is no fear of Fithnah.And Allah knows the best.
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Assalamu a'lykum, my dear brothers and sisters, This is a simple but important venture to learn Fath'hu al Bari of Imam Ibnu Hajar al Asqalani Rahmathulahi A'lyhi ,one of the most important Explanatory Books on Sahih ul Bukhari, which in turn is, the most authentic Book on Hadith Literature.As we all know,Sahih Hadiths are the second Fundamental source of Islam.Though English translations of the Hadiths of Sahih ul Bukhari are available in the internet ,the translations of Fath'hul Bari are not made available yet.Though this is not a word to word translation of the Book,I'm here to state that , by the grace of Allah,serious attempts are being made by me to translate the gist and idea contained in the Hadiths.In places such as linguistic discussions where I thought to avoid translation , or where I found it hard to translate, I have denoted it with symbols ............It will be appreciated , in shaa Allah, if persons who are well-versed in Arabic and Islamic literature , point out any factual errors that might have crept in here.Please feel free to share, copy, download, re-upload and re-post our textual/video posts.
Today we'll learn one Hadith regarding the singing of songs by girls in the House of Ayisha radiyallahu a'nhaa, in the presence of Nabi swallallahu a'lyhi wa sallam.The Hadith with Sharahu is given below.Actually, the second part of this Hadith is about the watching of Ayisha ra'diyallahiu anhaa the plays of Ethiopians in the presence of Nabi swallallahu a'lyhi wa sallam.The Sharahu of the second part will, in shaa Allah, be given later.
صحيح البخاري مع فتح الباري
Sahih ul Bukhari
كتاب العيدين
Kithab ul Eedaini
Book of Two Festivals
باب الْحِرَابِ وَالدَّرَقِ يَوْمَ الْعِيدِ
Chapter: A display of spears and shields on 'Eid Festival day
حَدَّثَنَا أَحْمَدُ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنَا عَمْرٌو، أَنَّ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ الأَسَدِيَّ، حَدَّثَهُ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَعِنْدِي جَارِيَتَانِ تُغَنِّيَانِ بِغِنَاءِ بُعَاثَ، فَاضْطَجَعَ عَلَى الْفِرَاشِ وَحَوَّلَ وَجْهَهُ، وَدَخَلَ أَبُو بَكْرٍ فَانْتَهَرَنِي وَقَالَ مِزْمَارَةُ الشَّيْطَانِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَأَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ عَلَيْهِ السَّلاَمُ فَقَالَ " دَعْهُمَا " فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا.
وَكَانَ يَوْمَ عِيدٍ يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالْحِرَابِ، فَإِمَّا سَأَلْتُ النَّبِيَّ صلى الله عليه وسلم وَإِمَّا قَالَ " تَشْتَهِينَ تَنْظُرِينَ ". فَقُلْتُ نَعَمْ. فَأَقَامَنِي وَرَاءَهُ خَدِّي عَلَى خَدِّهِ، وَهُوَ يَقُولُ " دُونَكُمْ يَا بَنِي أَرْفِدَةَ ". حَتَّى إِذَا مَلِلْتُ قَالَ " حَسْبُكِ ". قُلْتُ نَعَمْ. قَالَ " فَاذْهَبِي ".
Narrated Aisha rad'iyallaahu a'nhaa:
Rasoolullahi swallallaahu a'lyhi wa sallam came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, that occured before their embracing Islam). Nabi swallallaahu a'lyhi wa sallam lay down and turned his face to the other side. Then Abu Bakr rad'iyallaahu a'nhu came and spoke to me harshly saying, "Musical instruments of Satan near the Nabi swallallaahu a'lyhi wa sallam ?" Rasoolullahi swallallaahu a'lyhi wa sallam turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled to those girls to go out and they left.
(Now another incident reported by A'yisha rad'iyallaahu a'nhaa):
It was the day of `Id, and the Black people(Ethiopians) were playing with shields and spears; so either I requested Nabi swallallaahu a'lyhi wa sallam or he asked me whether I would like to see the display. I replied in the affirmative. Then Nabi swallallaahu a'lyhi wa sallam made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. Nabi swallallaahu a'lyhi wa sallam asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.
Now , in shaa Allah, we'll see the explanation of this Hadith as given in in Fath'hul Bari of Imam Ibnu Hajar al Asqalani, the explanatory Book on Sahih ul Bukhari.The Arabic text in full and its gist in English given here.
قَوْلُهُ حَدَّثَنَا أَحْمَدُ كَذَا لِلْأَكْثَرِ غَيْرُ مَنْسُوبٍ وَفِي رِوَايَةِ أَبِي ذَرٍّ وبن عَسَاكِرَ حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى وَبِهِ جَزَمَ أَبُو نُعَيْمٍ فِي الْمُسْتَخْرَجِ وَوَقْعَ فِي رِوَايَةِ أَبِي عَلِيِّ بْنِ شَبُّوَيْهِ حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ وَهُوَ مُقْتَضَى إِطْلَاقِ أَبِي عَلِيِّ بْنِ السَّكَنِ حَيْثُ قَالَ كُلُّ مَا فِي الْبُخَارِيِّ حَدثنَا أَحْمد غير مَنْسُوب فَهُوَ بن صَالح قَوْله أخبرنَا عَمْرو هُوَ بن الْحَارِثِ الْمِصْرِيُّ وَشَطْرُ هَذَا الْإِسْنَادِ الْأَوَّلِ مِصْرِيُّونَ وَالثَّانِي مَدَنِيُّونَ
Here Bukhari says 'Hadda'tha'naa Ahmad-He is the son of Swaalih/Ibnu swwaalih.Half of the reporters of this Hadith are Makkis while the other half are Madanis.
قَوْلُهُ دَخَلَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَادَ فِي رِوَايَةِ الزُّهْرِيِّ عَنْ عُرْوَةَ فِي أَيَّامِ مِنًى وَسَيَأْتِي بَعْدَ ثَلَاثَةٍ وَعِشْرِينَ بَابًا
In the report by Zuhri from Urva Ayisha rad'iyallaahu a'nhaa says:''there came Nabi swallallahu a'lyhi wa sallam during one of 'my' nights''.
قَوْلُهُ جَارِيَتَانِ زَادَ فِي الْبَابِ الَّذِي بَعْدَهُ مِنْ جَوَارِي الْأَنْصَارِ وَلِلطَّبَرَانِيِّ مِنْ حَدِيثِ أُمِّ سَلَمَةَ أَنَّ إِحْدَاهُمَا كَانَتْ لِحَسَّانَ بْنِ ثَابِتٍ وَفِي الْأَرْبَعِينَ لِلسُّلَمِيِّ أَنَّهُمَا كَانَتَا لِعَبْدِ اللَّهِ بْنِ سَلَامٍ وَفِي الْعِيدَيْنِ لِابْنِ أَبِي الدُّنْيَا مِنْ طَرِيقِ فُلَيْحٍ عَنْ هِشَامِ بْنِ عُرْوَةَ وَحَمَامَةَ وَصَاحِبَتِهَا تُغَنِّيَانِ وَإِسْنَادُهُ صَحِيحٌ وَلَمْ أَقِفْ عَلَى تَسْمِيَةِ الْأُخْرَى لَكِنْ يُحْتَمَلُ أَنْ يَكُونَ اسْمُ الثَّانِيَةِ زَيْنَبَ وَقَدْ ذَكَرَهُ فِي كِتَابِ النِّكَاحِ وَلَمْ يَذْكُرْ حَمَامَةَ الَّذِينَ صَنَّفُوا فِي الصَّحَابَةِ وَهِيَ عَلَى شَرْطِهِمْ
The two girls were Ansari girls as it is evident from the next Babu.There are various reports regarding them.One was with the name Zainaba.
قَوْلُهُ تُغَنِّيَانِ زَادَ فِي رِوَايَةِ الزُّهْرِيِّ تُدَفِّفَانِ بِفَاءَيْنِ أَيْ تَضْرِبَانِ بِالدُّفِّ وَلِمُسْلِمٍ فِي رِوَايَةِ هِشَامٍ أَيْضًا تُغَنِّيَانِ بِدُفٍّ وَلِلنَّسَائِيِّ بِدُفَّيْنِ وَالدُّفُّ بِضَمِّ الدَّالِ عَلَى الْأَشْهَرِ وَقَدْ تُفْتَحُ وَيُقَالُ لَهُ أَيْضًا الْكِرْبَالُ بِكَسْرِ الْكَافِ وَهُوَالَّذِي لَا جَلَاجِلَ فِيهِ فَإِنْ كَانَتْ فِيهِ فَهُوَ الْمِزْهَرُ
In the report of Zuhari we see the words
تُدَفِّفَانِ
'both of them were playing Daff-a musical insrument.
In the report of Muslim the words used are,
تُغَنِّيَانِ بِدُفٍّ
'they were playing with Duff'.In the report of Nasa-i also we see that they were playing Daffs.The word 'duff' and 'daff' are used .Duff is the prominent/famous usage.It is also called 'kirbaal'.If it is with bell /jaras then it is called mis-har.
وَفِي حَدِيثِ الْبَابِ الَّذِي بَعْدَهُ بِمَا تَقَاوَلَتْ بِهِ الْأَنْصَارُ يَوْمَ بُعَاثٍ أَيْ قَالَ بَعْضُهُمْ لِبَعْضٍ مِنْ فَخْرٍ أَوْ هِجَاءٍ وَلِلْمُصَنِّفِ فِي الْهِجْرَةِ بِمَا تَعَازَفَتْ بِمُهْمَلَةٍ وَزَايٍ وَفَاءٍ مِنَ الْعَزْفِ وَهُوَ الصَّوْتُ الَّذِي لَهُ دَوِيٌّ وَفِي رِوَايَةِ تَقَاذَفَتْ بِقَافٍ بَدَلَ الْعَيْنِ وَذَالٍ مُعْجَمَةٍ بَدَلَ الزَّايِ وَهُوَ مِنَ الْقَذْفِ وَهُوَ هِجَاءُ بَعْضِهِمْ لِبَعْضِ
The were singing the songs about 'bu-athu'.The 'bu-athu songs' were songs sung by two groups provoking and laughing at each other
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وَلِأَحْمَدَ مِنْ رِوَايَةِ حَمَّادِ بْنِ سَلَمَةَ عَنْ هِشَامٍ يَذْكُرُ أَنَّ يَوْمَ بُعَاثٍ يَوْمَ قُتِلَ فِيهِ صَنَادِيدُ الْأَوْسِ وَالْخَزْرَجِ اه وَبُعَاثٌ بِضَمِّ الْمُوَحَّدَةِ وَبَعْدَهَا مُهْمَلَةٌ وَآخِرُهُ مُثَلَّثَةٌ قَالَ عِيَاضٌ وَمَنْ تَبِعَهُ أَعْجَمَهَا أَبُو عُبَيْدَة وَحده. وَقَالَ بن الْأَثِيرِ فِي الْكَامِلِ أَعْجَمَهَا صَاحِبُ الْعَيْنِ يَعْنِي الْخَلِيلَ وَحْدَهُ وَكَذَا حَكَى أَبُو عُبَيْدٍ الْبَكْرِيُّ فِي مُعْجَمِ الْبُلْدَانِ عَنِ الْخَلِيلِ وَجَزَمَ أَبُو مُوسَى فِي ذَيْلِ الْغَرِيبِ بِأَنَّهُ تَصْحِيفٌ وَتَبِعَهُ صَاحِبُ النِّهَايَةِ قَالَ الْبَكْرِيُّ هُوَ مَوْضِعٌ مِنَ الْمَدِينَةِ عَلَى لَيْلَتَيْنِ. وَقَالَ أَبُو مُوسَى وَصَاحِبُ النِّهَايَة هُوَ اسْمُ حِصْنٍ لِلْأَوْسِ وَفِي كِتَابِ أَبِي الْفَرَجِ الْأَصْفَهَانِيِّ فِي تَرْجَمَةِ أَبِي قَيْسِ بْنِ الْأَسْلَتِ هُوَ مَوْضِعٌ فِي دَارِ بَنِي قُرَيْظَةَ فِيهِ أَمْوَالٌ لَهُمْ وَكَانَ مَوْضِعُ الْوَقْعَةِ فِي مَزْرَعَةٍ لَهُمْ هُنَاكَ وَلَا مُنَافَاةَ بَيْنَ ا
لْقَوْلَيْنِ. وَقَالَ صَاحِبُ الْمَطَالِعِ الْأَشْهَرُ فِيهِ تَرْكُ الصَّرْفِ
In the report of Imam Ahmad,we see 'the day of Bu-athu' was the day on which the soldiers of the the tribes of 'Aus' and 'Khasraj' were killed during the war between them in the pre-Islamic period.It is said that 'Bu-ath' was the name of the fort of 'Aus'.Also there are views that it was a place in Mdinah and it was used by the tribe of Banoo Quraida to store their crops.
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قَالَ الْخَطَّابِيُّ يَوْمُ بُعَاثٍ يَوْمٌ مَشْهُورٌ مِنْ أَيَّامِ الْعَرَبِ كَانَتْ فِيهِ مَقْتَلَةٌ عَظِيمَةٌ لِلْأَوْسِ عَلَى الْخَزْرَجِ وَبَقِيَتِ الْحَرْبُ قَائِمَةً مِائَةً وَعِشْرِينَ سنة إِلَى الْإِسْلَام على مَا ذكر بن إِسْحَاقَ وَغَيْرُهُ.قُلْتُ تَبِعَهُ عَلَى هَذَا جَمَاعَةٌ مِنْ شُرَّاحِ الصَّحِيحَيْنِ وَفِيهِ نَظَرٌ لِأَنَّهُ يُوهِمُ أَنَّ الْحَرْبَ الَّتِي وَقَعَتْ يَوْمَ بُعَاثٍ دَامَتْ هَذِهِ الْمُدَّةَ وَلَيْسَ كَذَلِكَ فَسَيَأْتِي فِي أَوَائِلِ الْهِجْرَةِ قَوْلُ عَائِشَةَ كَانَ يَوْمُ بُعَاثٍ يَوْمًا قَدَّمَهُ اللَّهُ لِرَسُولِهِ فَقَدِمَ الْمَدِينَةَ وَقَدِ افْتَرَقَ ملؤهم وَقتلت سراتهم وَكَذَا ذكره بن إِسْحَاقَ وَالْوَاقِدِيُّ وَغَيْرُهُمَا مِنْ أَصْحَابِ الْأَخْبَارِ وَقَدْ روى بن سَعْدٍ بِأَسَانِيدِهِ أَنَّ النَّفَرَ السِّتَّةَ أَوِ الثَّمَانِيَةَ الَّذِينَ لَقُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِنًى أَوَّلُ مَنْ لَقِيَهُ مِنْ الْأَنْصَارِ وَكَانُوا قَدْ قَدِمُوا إِلَى مَكَّةَ لِيُحَالِفُوا قُرَيْشًا كَانَ فِي جُمْلَةِ مَا قَالُوهُ لَهُ لَمَّا دَعَاهُمْ إِلَى الْإِسْلَامِ وَالنَّصْرِ لَهُ وَاعْلَمْ أَنَّمَا كَانَتْ وَقْعَةُ بُعَاثٍ عَامَ الْأَوَّلِ فَمَوْعِدُكُ الْمَوْسِمُ الْقَابِلُ فَقَدِمُوا فِي السَّنَةِ الَّتِي تَلِيهَا فَبَايَعُوهُ وَهِيَ الْبَيْعَةُ الْأُولَى ثُمَّ قَدِمُوا الثَّانِيَةَ فَبَايَعُوهُ وَهُمْ سَبْعُونَ نَفْسًا وَهَاجَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَوَائِلِ الَّتِي تَلِيهَا فَدَلَّ ذَلِكَ عَلَى أَنَّ وَقْعَةَ بُعَاثٍ كَانَتْ قَبْلَ الْهِجْرَةِ بِثَلَاثِ سِنِينَ وَهُوَ الْمُعْتَمَدُ وَهُوَ أَصَحُّ مِنْ قَول بن عَبْدِ الْبَرِّ فِي تَرْجَمَةِ زِيدِ بْنِ ثَابِتٍ من الِاسْتِيعَاب إِنَّه كَانَ يَوْم بُعَاث بن سِتِّ سِنِينَ وَحِينَ قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ بن إِحْدَى عَشْرَةَ فَيَكُونُ يَوْمُ بُعَاثٍ قَبْلَ الْهِجْرَةِ بِخَمْسِ سِنِينَ
The war of 'Bu-athu' was just before five years before Hijrah and the event was very popular among them.
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نَعَمْ دَامَتِ الْحَرْبُ بَيْنَ الْحَيَّيْنِ الْأَوْسِ وَالْخَزْرَجِ الْمُدَّةَ الَّتِي ذَكَرَهَا فِي أَيَّامٍ كَثِيرَة شهيرة وَكَانَ أَولهَا فِيمَا ذكر بن إِسْحَاقَ وَهِشَامُ بْنُ الْكَلْبِيِّ وَغَيْرُهُمَا أَنَّ الْأَوْسَ وَالْخَزْرَجَ لَمَّا نَزَلُوا الْمَدِينَةَ وَجَدُوا الْيَهُودَ مُسْتَوْطِنِينَ بِهَا فَحَالَفُوهُمْ وَكَانُوا تَحْتَ قَهْرِهِمْ ثُمَّ غَلَبُوا عَلَى الْيَهُودِ فِي قِصَّةٍ طَوِيلَةٍ بِمُسَاعَدَةِ أَبِي جَبَلَةَ مَلِكِ غَسَّانَ فَلَمْ يَزَالُوا عَلَى اتِّفَاقٍ بَيْنَهُمْ حَتَّى كَانَتْ أَوَّلَ حَرْبٍ وَقَعَتْ بَيْنَهُمْ حَرْبُ سُمَيْرٍ بِالْمُهْمَلَةِ مُصَغَّرًا بِسَبَبِ رَجُلٍ يُقَالُ لَهُ كَعْبٌ مِنْ بَنِي ثَعْلَبَةَ نَزَلَ عَلَى مَالِكِ بْنِ عَجْلَانَ الْخَزْرَجِيِّ فَحَالَفَهُ فَقَتَلَهُ رَجُلٌ مِنَ الْأَوْسِ يُقَالُ لَهُ سُمَيْرٌ فَكَانَ ذَلِكَ سَبَبَ الْحَرْبِ بَيْنَ الْحَيَّيْنِ ثُمَّ كَانَتْ بَيْنَهُمْ وَقَائِعُ مِنْ أَشْهَرِهَا يَوْمُ السَّرَارَةَ بِمُهْمَلَاتٍ وَيَوْمُ فَارِعٍ بِفَاءٍ وَمُهْمَلَةٍ وَيَوْمُ الْفِجَارِ الْأَوَّلِ وَالثَّانِي وَحَرْبُ حُصَيْنِ بْنِ الْأَسْلَتِ وَحَرْبُ حَاطِبِ بْنِ قَيْسٍ إِلَى أَنْ كَانَ آخِرَ ذَلِكَ يَوْمُ بُعَاث
There occurred a number of wars among the two tribes of Aus & Khasraj for long periods for different reasons and these were before their embracing Islam.Ibnu Is-haq, Hishamu Bnu al Kalbi and others report that,when the tribes of Aus & Khasraj came in Madinah Jews were the inhabitants there.They made treaty with the Jews and initially they were under the control of the Jews.But later they overpowered the Jews, and it is a long story , and it was with the help of King Aboo Jabalah, the king of Gazzan. For a long time , both the tribes lived amicably.But the first war errupted between the two tribes of Aus & Khasraj because of a man from the tribe of Banee Tha'alaba.His name was Ka'abu .He was the guest of Maliku bnu Ajlan al Khazraji and he had made treaty with him.Then a man from the tribe of Aus, namely Sumair, killed that man.This was the cause of the erruption of the first war between the tribes of Aus & Khasraj.Then there occurred between them so many wars.Youmu ssararah,Youmu Faari-u, Youmu ul Fijar the First, Youmu ul Fijar the Second,War of Huswainu bnu Aslath,War of Hathwib bnu Qais and Bu-athu are the important wars fought between the two tribes of Aus & Khasraj.The last one was the war of Bu-ath.
وَكَانَ رَئِيسَ الْأَوْسِ فِيهِ حُضَيْرٌ وَالِدَ أَسِيدٍ وَكَانَ يُقَالُ لَهُ حُضَيْرُ الْكَتَائِبِ وَجُرِحَ يَوْمَئِذٍ ثُمَّ مَاتَ بَعْدَ مُدَّةٍ مِنْ جِرَاحَتِهِ وَكَانَ رَئِيسُ الْخَزْرَجِ عَمْرَو بْنَ النُّعْمَانِ وَجَاءَهُ سَهْمٌ فِي الْقِتَالِ فَصَرَعَهُ فَهُزِمُوا بَعْدَ أَنْ كَانُوا قَدِ اسْتَظْهَرُوا وَلِحَسَّانَ وَغَيْرِهِ مِنَ الْخَزْرَجِ وَكَذَا لِقَيْسِ بْنِ الْحُطَيْمِ وَغَيْرِهِ مِنَ الْأَوْسِ فِي ذَلِكَ أَشْعَارٌ كَثِيرَةٌ مَشْهُورَةٌ فِي دَوَاوِينِهِمْ
In the war of Bu-ath,the Captain of the tribe of Aus was Hudair ul Katha-ibu.He was injured during the war and after a few days he died out of that injury.The Captain of Khazraj was Amru bnu Nu'aman and he was hit by an arrow during the war. Hence there were many songs spread among them about those wars and many of the famous songs were recorded in their books. (Note:The girls mentioned in this Hadith were singing such songs about the valour and actions of soldiers)
قَوْلُهُ فَاضْطَجَعَ عَلَى الْفِرَاشِ فِي رِوَايَةِ الزُّهْرِيّ الْمَذْكُورَة أَنه تغشى بِثَوْبِهِ وَفِي رِوَايَة لمُسلم تَسَجَّى أَيْ الْتَفَّ بِثَوْبِهِ
In the report of Muslim & Zuhri, we see Nabi swallallahu a'lyhi wa sallam was laying in the bed covering his body with clothes.
قَوْلُهُ وَجَاءَ أَبُو بَكْرٍ فِي رِوَايَةِ هِشَامِ بْنِ عُرْوَةَ فِي الْبَابِ الَّذِي بَعْدَهُ
دَخَلَ عَلَيَّ أَبُو بَكْرٍ وَكَأَنَّهُ جَاءَ زَائِرًا لَهَا بَعْدَ أَنْ دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْتَهُ
Aboo Bakar radiyallahu anhu came there for a visit and at that time Nabi swallallahu alyhi wa sallam was there.
قَوْلُهُ فَانْتَهَرَنِي فِي رِوَايَةِ الزُّهْرِيِّ فَانْتَهَرَهُمَا أَيِ الْجَارِيَتَيْنِ وَيُجْمَعُ بِأَنَّهُ شَرَكَ بَيْنَهُنَّ فِي الِانْتِهَارِ وَالزَّجْرِ أَمَّا عَائِشَةُ فَلِتَقْرِيرِهَا.وَأَمَّا الْجَارِيَتَانِ فَلِفِعْلِهِمَا
In the report of Zuhri we see, Ayisha radiyallahu anhaa saying,''he-Aboo Bakar, her father- became angry with both the girls.It is possiblle that Aboo Bakar radiyallahu anhu might have got angry with the three; with the two girls for singing and with his daughter Ayisha for permitting the song there.
قَوْلُهُ مِزْمَارَةُ الشَّيْطَانِ بِكَسْرِ الْمِيمِ يَعْنِي الْغِنَاءَ أَوْ الدُّفَّ لِأَنَّ الْمِزْمَارَةَ أَوِ الْمِزْمَارَ مُشْتَقٌّ مِنَ الزَّمِيرِ وَهُوَ الصَّوْتُ الَّذِي لَهُ الصَّفِيرُ وَيُطْلَقُ عَلَى الصَّوْتِ الْحَسَنِ وَعَلَى الْغِنَاءِ وَسُمِّيَتْ بِهِ الْآلَةُ الْمَعْرُوفَةُ الَّتِي يُزَمَّرُ بِهَا وَإِضَافَتُهَا إِلَى الشَّيْطَانِ مِنْ جِهَةِ أَنَّهَا تُلْهِي فَقَدْ تَشْغَلُ الْقَلْبَ عَنِ الذِّكْرِ
The word mizmarathu
مِزْمَارَةُ
Means 'song' or 'duff'.The word 'mizmar'
مِزْمَار
is derived from the word 'zameer' which means 'attractive sound' or song.It is also used to denote musical instrument.Here it is said as related to Satan as it obstructs the rememberance of Allah.
وَفِي رِوَايَةِ حَمَّادِ بْنِ سَلَمَةَ عِنْدَ أَحْمَدَ فَقَالَ يَا عِبَادَ اللَّهِ أَبِمَزْمُورِ الشَّيْطَانِ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
In the report of Hammadu bnu Salamah recorded by Imam Ahmad,we see Aboo Bakar radiyallaahu anhu saying to his daughter Ayisha;'Oh , the slaves of Allah ,Musical instrument near Rasoolullahi swallallahu a'lyhi wa sallam?''
قَالَ الْقُرْطُبِيُّ الْمَزْمُورُ الصَّوْتُ وَنِسْبَتُهُ إِلَى الشَّيْطَانِ ذَمٌّ عَلَى مَا ظَهَرَ لِأَبِي بَكْرٍ وَضَبَطَهُ عِيَاضٌ بِضَمِّ الْمِيمِ وَحُكِيَ فَتْحُهَا
Imam Qurthubi says: Mazmoor/Muzmoor is the sound;here it is related by Aboo Bakar radiyallahu anhu according to what he undersood.
قَوْلُهُ فَأَقْبَلَ عَلَيْهِ فِي رِوَايَةِ الزُّهْرِيِّ فَكَشَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ وَجْهِهِ وَفِي رِوَايَةِ فُلَيْحٍ فَكَشَفَ رَأْسَهُ وَقَدْ تَقَدَّمَ أَنَّهُ كَانَ مُلْتَفًّا
In some reports we see, when Aboo Bakar radiyallahu anhu said these words Nabi swallallahu a'lyhi wa sallam removed clothes from his face (in order to reply to him), as he was laying there covered with clothes.
قَوْلُهُ دَعْهُمَا زَادَ فِي رِوَايَةِ هِشَامٍ يَا أَبَا بَكْرٍ إِنَّ لِكُلِّ قَوْمٍ عِيدًا وَهَذَا عِيدُنَا
In the report of Hisham we see Nabi swallallahu a'lyhi wa sallam saying to Aboo Bakar ''Leave them, Oh ,Aboo Bakar,For every Society there is Eid and this is our Eid(Hence let them sing)
فَفِيهِ تَعْلِيلُ الْأَمْرِ بِتَرْكِهِمَا وَإِيضَاحُ خِلَافِ مَا ظَنَّهُ الصِّدِّيقُ مِنْ أَنَّهُمَا فَعَلَتَا ذَلِكَ بِغَيْرِ عِلْمِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِكَوْنِهِ دَخَلَ فَوَجَدَهُ مُغَطًّى بِثَوْبِهِ فَظَنَّهُ نَائِمًا فَتَوَجَّهَ لَهُ الْإِنْكَارُ عَلَى ابْنَتِهِ مِنْ هَذِهِ الْأَوْجُهِ مُسْتَصْحِبًا لِمَا تَقَرَّرَ عِنْدَهُ مِنْ مَنْعِ الْغِنَاءِ وَاللَّهْوِ فَبَادَرَ إِلَى إِنْكَارِ ذَلِكَ قِيَامًا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ مُسْتَنِدًا إِلَى مَا ظَهَرَ لَهُ فَأَوْضَحَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحَالَ وَعَرَّفَهُ الْحُكْمَ مَقْرُونًا بِبَيَانِ الْحِكْمَةِ بِأَنَّهُ يَوْمُ عِيدٍ أَيْ يَوْمُ سُرُورٍ شَرْعِيٍّ فَلَا يُنْكَرُ فِيهِ مِثْلُ هَذَا كَمَا لَا يُنْكَرُ فِي الْأَعْرَاسِ
When Nabi swallallahu a'lyhi wa sallam say to Aboo Bakar radiyallahu anhu to leave the girls singing as it is Eid ,there is the clarification and explanation about what Aboo Bakar radiyallahu anhu misunderstood.Aboo Bakar thought that Nabi swallallahu a'lyhi wa sallam was sleeping and as such he disliked the girls' singing near him and his daughter hearing the same.Here Nabi swallallahu a'lyhi wa sallam corrects Aboo Bakar and clarifies that songs of the like are permissible on Eid Day as it is the day of joy and happiness.It is just as the same is permissible on days of wedding.
وَبِهَذَا يَرْتَفِعُ الْإِشْكَالُ عَمَّنْ قَالَ كَيْفَ سَاغَ لِلصِّدِّيقِ إِنْكَارُ شَيْءٍ أَقَرَّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَكَلَّفَ جَوَابًا لَا يَخْفَى تَعَسُّفُهُ
Those who doubt why Aboo Bakar disliked what Nabi swallallahu a'lyhi wa sallam approved will get their doubt cleared from the above statement, because , actually, Aboo Bakar misunderstood that Nabi swallallahu a'lyhi va sallam was sleeping.
وَفِي قَوْلِهِ لِكُلِّ قَوْمٍ أَيْ مِنَ الطَّوَائِفِ وَقَوْلُهُ عِيدٌ أَيْ كَالنَّيْرُوزِ وَالْمِهْرَجَانِ
The words of Nabi , ''for every society there is Eid/Festival means that they have festivals like the Nyroos & Mihirjan of Persia -their new year days.
وَفِي النَّسَائِيّ وبن حِبَّانَ بِإِسْنَادٍ صَحِيحٍ عَنْ أَنَسٍ قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا فَقَالَ قَدْ أَبْدَلَكُمُ اللَّهُ تَعَالَى بِهِمَا خَيْرًا مِنْهُمَا يَوْمَ الْفِطْرِ وَالْأَضْحَى وَاسْتُنْبِطَ مِنْهُ كَرَاهَةُ الْفَرَحِ فِي أَعْيَادِ الْمُشْرِكِينَ وَالتَّشَبُّهِ بِهِمْ وَبَالَغَ الشَّيْخُ أَبُو حَفْصٍ الْكَبِيرُ النَّسَفِيُّ مِنَ الْحَنَفِيَّةِ فَقَالَ مَنْ أَهْدَى فِيهِ بَيْضَةً إِلَى مُشْرِكٍ تَعْظِيمًا لِلْيَوْمِ فَقَدْ كَفَرَ بِاللَّهِ تَعَالَى واستنبط مِنْ تَسْمِيَةِ أَيَّامِ مِنًى بِأَنَّهَا أَيَّامُ عِيدٍ مَشْرُوعِيَّةُ قَضَاءِ صَلَاةِ الْعِيدِ فِيهَا لِمَنْ فَاتَتْهُ كَمَا سَيَأْتِي بَعْدُ
In one Hadith of Anas radiyallahu anhu , recorded by Ibnu Hibban and Nasa-i with authentic chain of narrators, we see -
When Rasoolullahi swallallahu a'lyhi wa sallam came to Madinah he came to know that its inhabitants had two festival days and they engaged in plays and recreations in those days .Then he said to them:'For you Allah has replced it with two better festivals''.From this , we may come to the conclusion that it is 'karahath' for a Muslim to be happy in the fesivals of plytheists and resembling them.Great Hanafi Scholar Shaikh Aboo Hafs al Kabeer an-Nasafi says:
مَنْ أَهْدَى فِيهِ بَيْضَةً إِلَى مُشْرِكٍ تَعْظِيمًا لِلْيَوْمِ فَقَدْ كَفَرَ بِاللَّهِ تَعَالَى
Whoever gave an egg for polytheist repecting his festival day, then he denied Allah Sub-hanahu wa tha-aalaa.(Please note:Here giving a gift to a polytheist friend /neighbour is not condemned by the respected Imam, but gift given to respect a polytheist's festival is condemned as it may promote Shirk/polytheism.)
وَاسْتَدَلَّ جَمَاعَةٌ مِنَ الصُّوفِيَّةِ بِحَدِيثِ الْبَابِ عَلَى إِبَاحَةِ الْغِنَاءِ وَسَمَاعِهِ بِآلَةٍ وَبِغَيْرِ آلَةٍ
A group of Sufis have taken proof from this Hadith to permit songs with or without musical instruments.
وَيَكْفِي فِي رَدِّ ذَلِكَ تَصْرِيحُ عَائِشَةَ فِي الْحَدِيثِ الَّذِي فِي الْبَابِ بَعْدَهُ بِقَوْلِهَا وَلَيْسَتَا بِمُغَنِّيَتَيْنِ فَنَفَتْ عَنْهُمَا مِنْ طَرِيقِ الْمَعْنَى مَا أَثْبَتَهُ لَهُمَا بِاللَّفْظِ لِأَنَّ الْغِنَاءَ يُطْلَقُ عَلَى رَفْعِ الصَّوْتِ وَعَلَى التَّرَنُّمِ الَّذِي تُسَمِّيهِ الْعَرَبُ النَّصْبَ بِفَتْحِ النُّونِ وَسُكُونِ الْمُهْمَلَةِ وعَلى الْحِدَاءِ وَلَا يُسَمَّى فَاعِلُهُ مُغَنِّيًا وَإِنَّمَا يُسَمَّى بِذَلِكَ مَنْ يَنْشُدُ بِتَمْطِيطٍ وَتَكْسِيرٍ وَتَهْيِيجٍ وَتَشْوِيقٍ بِمَا فِيهِ تَعْرِيضٌ بِالْفَوَاحِشِ أَوْ تَصْرِيحٌ
But their stand can't be right, because in one report we see, Ayisha saying ,
وَلَيْسَتَا بِمُغَنِّيَتَيْنِ
'They were not SINGERS.''Hence it is clear that those two girls were not such professional singers.G'inaa-u is with tharannum,thamtheeth, thakseer,thahyeej and thashweekh(All these are rules related to singing/music which makes it attractive)
Such Ginaa-u will lead listener to wrong emotions and actions.
قَالَ الْقُرْطُبِيُّ قَوْلُهَا لَيْسَتَا بِمُغَنِّيَتَيْنِ أَيْ لَيْسَتَا مِمَّنْ يَعْرِفُ الْغِنَاءَ كَمَا يَعْرِفُهُ الْمُغَنِّيَاتُ الْمَعْرُوفَاتُ بِذَلِكَ وَهَذَا مِنْهَا تَحَرُّزٌ عَنِ الْغِنَاءِ الْمُعْتَادِ عِنْدَ الْمُشْتَهِرِينَ بِهِ وَهُوَ الَّذِي يُحَرِّكُ السَّاكِنَ وَيَبْعَثُ الْكَامِنَ وَهَذَا النَّوْعُ إِذَا كَانَ فِي شِعْرٍ فِيهِ وَصْفُ مَحَاسِنِ النِّسَاءِ وَالْخَمْرِ وَغَيْرِهِمَا مِنَ الْأُمُورِ الْمُحَرَّمَةِ لَا يُخْتَلَفُ فِي تَحْرِيمِهِ قَالَ.
Imam Qurthubi says:The words of Ayisha radiyallahu a'nhaa,
لَيْسَتَا بِمُغَنِّيَتَيْنِ
''they were not singers'' means that they did not know how to sing properly as the well-known singers of the time.And there is no differences of opinion among the Scholars that all types of songs which describe the beauty of women, lust,liquor,wine,prohibited things and which arouse the lusty emotions of the people are strictly prohibited.
وَأَمَّا مَا ابْتَدَعَهُ الصُّوفِيَّةُ فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ لَكِنَّ النُّفُوسَ الشَّهْوَانِيَّةَ غَلَبَتْ عَلَى كَثِيرٍ مِمَّنْ يُنْسَبُ إِلَى الْخَيْرِ حَتَّى لَقَدْ ظَهَرَتْ مِنْ كَثِيرٍ مِنْهُمْ فِعْلَاتُ الْمَجَانِينِ وَالصِّبْيَانِ حَتَّى رَقَصُوا بِحَرَكَاتٍ مُتَطَابِقَةٍ وَتَقْطِيعَاتٍ مُتَلَاحِقَةٍ وَانْتَهَى التَّوَاقُحُ بِقَوْمٍ مِنْهُمْ إِلَى أَنْ جَعَلُوهَا مِنْ بَابِ الْقُرَبِ وَصَالِحِ الْأَعْمَالِ وَأَنَّ ذَلِكَ يُثْمِرُ سِنِيِّ الْأَحْوَالِ وَهَذَا عَلَى التَّحْقِيقِ مِنْ آثَارِ الزَّنْدَقَةِ وَقَوْلُ أَهْلِ الْمُخَرِّفَةِ وَاللَّهُ الْمُسْتَعَانُ اه وَيَنْبَغِي أَنْ يُعْكَسَ مُرَادهم وَيقْرَأسيء عَوَّضَ النُّونَ الْخَفِيفَةَ الْمَكْسُورَةَ بِغَيْرِ هَمْزٍ بِمُثَنَّاةٍ تَحْتَانِيَّة ثَقيلَة مهموزا.
Now we see, the type of songs with instruments we just mentioned above as permitted by Some Sufis , with no doubt , is prohibited.Actually the 'shahawaath' of the body has overpowered even the good people.Some of the Sufis even go to the extent that they move on dancing with special types of body movements and act like small children and insane people and then argue that such actions are intended to get them near to Allah.But such actions are, actually , the signs of atheism and and the views of the people of 'khuraafaath'.May Allah help us.It is inevitable to act and propagate against such things.
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وَأَمَّا الْآلَاتُ فَسَيَأْتِي الْكَلَامُ عَلَى اخْتِلَافِ الْعُلَمَاءِ فِيهَا عِنْدَ الْكَلَامِ عَلَى حَدِيثِ الْمَعَازِفِ فِي كِتَابِ الْأَشْرِبَةِ وَقَدْ حَكَى قَوْمٌ الْإِجْمَاعُ عَلَى تَحْرِيمِهَا وَحَكَى بَعْضُهُمْ عَكْسَهُ وَسَنَذْكُرُ بَيَانَ شُبْهَةِ الْفَرِيقَيْنِ إِنْ شَاءَ اللَّهُ تَعَالَى وَلَا يَلْزَمُ مِنْ إِبَاحَةِ الضَّرْبِ بِالدُّفِّ فِي الْعُرْسِ وَنَحْوِهِ إِبَاحَةُ غَيْرِهِ مِنَ الْآلَاتِ كَالْعُودِ وَنَحْوِهِ كَمَا سَنَذْكُرُ ذَلِكَ فِي وَلِيمَةِ الْعُرْسِ إِنْ شَاءَ اللَّهُ تَعَالَى.
But as far as Musical instruments are concerned,whether it is permissible or not, in shaa Allah , discussion will come later.Some say that it is permitted and there is consensus among the scholars in this regard.But some schlars go against it.The subject will, in shaa Allah, be discussed later in kithab ul ashribah.
وَأَمَّا الْتِفَافُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِثَوْبِهِ فَفِيهِ إِعْرَاضٌ عَنْ ذَلِكَ لِكَوْنِ مَقَامِهِ يَقْتَضِي أَنْ يَرْتَفِعَ عَنِ الْإِصْغَاءِ إِلَى ذَلِكَ
The words of Ayisha radiyallahu anhu , ''the Prophet turned his face the other side'', denotes that he didn't listen to the song, as it is not suited to his high status.
لَكِنَّ عَدَمَ إِنْكَارِهِ دَالٌّ عَلَى تَسْوِيغِ مِثْلِ ذَلِكَ عَلَى الْوَجْهِ الَّذِي أَقَرَّهُ إِذْ لَا يُقِرُّ عَلَى بَاطِلٍ وَالْأَصْلُ التَّنَزُّهُ عَنِ اللَّعِبِ وَاللَّهْوِ فَيُقْتَصَرُ عَلَى مَا وَرَدَ فِيهِ النَّصُّ وَقْتًا وَكَيْفِيَّةً تَقْلِيلًا لِمُخَالَفَةِ الْأَصْلِ وَاللَّهُ أَعْلَمُ
But the fact that the Prophet didn't prevent the girls from singing,implies that such types of songs are allowed, because he approved it and we know he would not approve Baathwil.But basically, one should prefer to keep away from ''lahwu and la'ibu''.And Allah knows the best.
وَفِي هَذَا الْحَدِيثِ مِنَ الْفَوَائِدِ مَشْرُوعِيَّةُ التَّوْسِعَةِ عَلَى الْعِيَالِ فِي أَيَّامِ الْأَعْيَادِ بِأَنْوَاعِ مَا يَحْصُلُ لَهُمْ بَسْطُ النَّفْسِ وَتَرْوِيحُ الْبَدَنِ مِنْ كَلَفِ الْعِبَادَةِ وَأَنَّ الْإِعْرَاضَ عَنْ ذَلِكَ أَوْلَى وَفِيهِ أَنَّ إِظْهَارَ السُّرُورِ فِي الْأَعْيَادِ مِنْ شِعَارِ الدِّينِ
From this Hadith , it is to be learnt that,we may show some liberalism on Eid occasions upon our family members in such matters so as to enable them to have happiness, ease of mind and freshness of body.
وَفِيهِ جَوَازُ دُخُولِ الرَّجُلِ عَلَى ابْنَتِهِ وَهِيَ عِنْدُ زَوْجِهَا إِذَا كَانَ لَهُ بِذَلِكَ عَادَةٌ وَتَأْدِيبُ الْأَبِ بِحَضْرَةِ الزَّوْجِ وَإِنْ تَرَكَهُ الزَّوْجُ إِذِ التَّأْدِيبُ وَظِيفَةُ الْآبَاءِ وَالْعَطْفُ مَشْرُوعٌ مِنَ الْأَزْوَاجِ لِلنِّسَاءِ وَفِيهِ الرِّفْقُ بِالْمَرْأَةِ وَاسْتِجْلَابُ مَوَدَّتِهَا وَأَنَّ مَوَاضِعَ أَهْلِ الْخَيْرِ تُنَزَّهُ عَنْ اللَّهْوِ وَاللَّغْوِ وَإِنْ لَمْ يَكُنْ فِيهِ إِثْمٌ إِلَّا بِإِذْنِهِمْ وَفِيهِ أَنَّ التِّلْمِيذَ إِذَا رَأَى عِنْدَ شَيْخِهِ مَا يُسْتَكْرَهُ مِثْلُهُ بَادَرَ إِلَى إِنْكَارِهِ وَلَا يَكُونُ فِي ذَلِكَ افْتِئَاتٌ عَلَى شَيْخِهِ بَلْ هُوَ أَدَبٌ مِنْهُ وَرِعَايَةٌ لِحُرْمَتِهِ وَإِجْلَالٌ لِمَنْصِبِهِ وَفِيهِ فَتْوَى التِّلْمِيذِ بِحَضْرَةِ شَيْخِهِ بِمَا يَعْرِفُ مِنْ طَرِيقَتِهِ وَيُحْتَمَلُ أَنْ يَكُونَ أَبُو بَكْرٍ ظَنَّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَامَ فَخَشِيَ أَنْ يَسْتَيْقِظَ فَيَغْضَبَ عَلَى ابْنَتِهِ فَبَادَرَ إِلَى سَدِّ هَذِهِ الذَّرِيعَةِ
Also the Hadiths throws light to the following facts:
1.It is permissible for a father to visit his daughter when she lives with her husband.
2.Father should educate his daughter even in the presence of her husband , though her husband keeps silence.This is because it is the duty and responsibility of a father to educate his daughter; and as far as husband is concerned , it is expected from him to show sympathy and love towards his wife.
3.Kindness towards one's wife and attracting her love.
4.Keeping away from silly recreations and plays by the virtuous people , even if it is not prohibited.
5.The disciple/pupil should come forward to prvent an action which he felt improper, even in the presence of his teacher.And, this is not belittling one's teacher but it is giving due respect and reverence to him.
6.Giving Fathwa by the pupil/disciple in the manner one knows when one sees a seemingly unacceptable thing, even in the presence of the teacher.Here, in this case Aboo Bakar radiyallahu anhu thought that the Prophet swallallahu alyhi wa sallam was sleeping and as he felt his sleep would be disturbed by the song, he warned his daughter Ayisha radiyallahu anhaa.
وَفِي قَوْلِ عَائِشَةَ فِي آخِرِ هَذَا الْحَدِيثِ فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا دَلَالَةٌ عَلَى أَنَّهَا مَعَ تَرْخِيصِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهَا فِي ذَلِكَ رَاعَتْ خَاطِرَ أَبِيهَا وَخَشِيَتْ غَضَبَهُ عَلَيْهَا فَأَخْرَجَتْهُمَا وَاقْتِنَاعَهَا فِي ذَلِكَ بِالْإِشَارَةِ فِيمَا يَظْهَرُ لِلْحَيَاءِ مِنَ الْكَلَامِ بِحَضْرَةِ مَنْ هُوَ أَكْبَرُ مِنْهَا وَاللَّهُ أَعْلَمُ
Now the words of Ayisha radiyallahu anhaa,
''فَلَمَّا غَفَلَ غَمَزْتُهُمَا فَخَرَجَتَا
" When Abu Bakr became inattentive, I signalled to those girls to go out and they left'' denotes thats , though her husband Rasoolullahi swallallahu alyhi wa salam permitted the song to continue,she considered the mind of her father Abo Bakar and feared his anger .
From the words 'I signalled the girls to go' we can see that she didn't utter the words to the girls but only gave signs to go out. This is because she felt shy to talk openly when there are elders to her.
And Allah knows the best.
وَاسْتُدِلَّ بِهِ عَلَى جَوَازِ سَمَاعِ صَوْتِ الْجَارِيَةِ بِالْغِنَاءِ وَلَوْ لَمْ تَكُنْ مَمْلُوكَةً لِأَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يُنْكِرْ عَلَى أَبِي بَكْرٍ سَمَاعَهُ بَلْ أَنْكَرَ إِنْكَارَهُ وَاسْتَمَرَّتَا إِلَى أَنْ أَشَارَتْ إِلَيْهِمَا عَائِشَةُ بِالْخُرُوجِ وَلَا يَخْفَى أَنَّ مَحَلَّ الْجَوَازِ مَا إِذَا أُمِنَتِ الْفِتْنَةُ بِذَلِكَ وَاللَّهُ أَعْلَمُ
In this Hadith, there is proof that it is permitted to hear the songs of girls even they are not 'mamlookah', because Nabi swallallahu a'lyhi wa sallam did not prevent Aboo Bakar from hearing the songs of girls and instead the Prophet prevented Aboo Bakar's preventing the song.
Also they continued to sing the song till Ayisha radiyallahu anhaa signalled them to go out.But it is permitted only when there is no fear of Fithnah.And Allah knows the best.
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Assalamu a'lykum, my dear brothers and sisters, This is a simple but important venture to learn Fath'hu al Bari of Imam Ibnu Hajar al Asqalani Rahmathulahi A'lyhi ,one of the most important Explanatory Books on Sahih ul Bukhari, which in turn is, the most authentic Book on Hadith Literature.As we all know,Sahih Hadiths are the second Fundamental source of Islam.Though English translations of the Hadiths of Sahih ul Bukhari are available in the internet ,the translations of Fath'hul Bari are not made available yet.Though this is not a word to word translation of the Book,I'm here to state that , by the grace of Allah,serious attempts are being made by me to translate the gist and idea contained in the Hadiths.In places such as linguistic discussions where I thought to avoid translation , or where I found it hard to translate, I have denoted it with symbols ............It will be appreciated , in shaa Allah, if persons who are well-versed in Arabic and Islamic literature , point out any factual errors that might have crept in here.Please feel free to share, copy, download, re-upload and re-post our textual/video posts.
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