The doubt of those who challenge the hadith “His  invitation to Aisha to listen”

 

singing and playing the tambourine” and the response to it
. Al-Bukhari and Muslim narrated on the authority of Aisha, may God be pleased with her, who said: “The Messenger of God () entered upon me while I was with two slave girls singing ( ) the songs of Bu’ath ( ). He lay down on the bed ( ) and turned his face away. Abu Bakr entered and rebuked me and said: The flute of Satan ( ) in the presence of the Prophet ()! So he turned to him ( ) and said: Leave them. When he was distracted, I overwhelmed them and they went out. It was a festival day when the blacks ( ) were playing with shields ( ) and spears. I either asked ( ) the Prophet () or he said: Do you want to watch? I said: Yes. So he made me stand behind him, cheek to cheek, and he said: Here you go, O sons of Arfada ( ) until I got tired. He said: That’s enough for you? ( ) I said: Yes. He said: Then go.” ( )
This hadith which shows the virtues and noble deeds His morals with his family. Some claimants of knowledge have attacked him on the grounds that he is attacking the infallibility of the Messenger of Allah (peace and blessings of Allah be upon him) in his behavior, since in their view the hadith is attributed to him (peace and blessings of Allah be upon him), listening to the singing of the women in his own home, and in their view it is attributed to him inviting his young wife to watch a dance party in the mosque... etc.

Abdul Hussein Sharaf al-Din al-Musawi says: “The Messenger of Allah is further from playing, higher than fooling around, and more knowledgeable about the sanctities of Allah and His Messenger than to give the ignorant room to play in the mosque in his presence. His noble times, which are filled with worldly and otherworldly tasks, do not allow for any playfulness, and Allah forbid that His noble mosque be occupied with playfulness, amusement, or idle talk. “A great word is that which comes out of their mouths. They say nothing but a lie.” ( )
Hisham Al Qutait says: “How could the Mother of the Believers, after standing behind the Prophet, place her cheek on his cheek?” Was she taller than the Prophet? Or did she cling to his neck as children cling to the necks of adults in the game of (……)?

Since the Mother of the Believers did not mention this, and we were not present at the scene, it is better to say: We do not know! How could the Caliph Abu Bakr prevent female singers in the Prophet’s house and in his presence while the Prophet was silent and did not speak?

Is Abu Bakr better than the Prophet? What kind of prophet is this who would remain silent while one of his companions prevented female singers? What kind of prophet is this who would invite his young wife to watch this dancing party in the mosque and look at the strangers, and she would put her cheek on his cheek, and then he would get up until she was tired of watching? By Allah, does not the saying of the poet apply to these hadiths:
If the master of the house is beating the tambourine *** Then the habit of all the people of the house is dancing? ( )
The answer to the above is as follows:
First: The hadith is authentic in its chain of transmission and text and does not contradict the infallibility of the Messenger of Allah (peace and blessings of Allah be upon him) in his conduct and guidance. Rather, it contains a practical explanation with his family of what is permissible for the nation on the days of Eid.

This explanation was understood by the imams of the Sunnah, both ancient and modern, in a way that does not contradict his infallibility (peace and blessings of Allah be upon him). Consider the places where this hadith was included in the books of the Sunnah and you will find the truth of what I say. Imam al-Bukhari included the hadith in several places in his Sahih, the first of which is the Book of the Two Eids, the chapter on spears and shields on the day of Eid. Then he repeated it in the chapter on the Sunnah of the two Eids for the people of Islam.

As you can see, it is clear in explaining that the hadith of Aisha is used to benefit from the Sunnah and Sharia for the people of Islam on the two Eids, regarding the permissibility of playing, amusement, dancing and singing, as long as there is no sin in it. This is what is included in the title of the chapter under which the hadith was mentioned in the Sahih of Imam Muslim, in the Book of the Two Eids.

Hence, the scholars stated that showing joy on holidays is a symbol of religion ( ). Their statement is clearly understood from this hadith, as mentioned in the narration of Muslim, from his saying, peace and blessings be upon him: “Leave them, O Abu Bakr, for they are days of celebration” ( ). In that is the reason for the command to leave them, that it is a day of celebration, meaning: it is a time of joy. There are scholars who have compared the day of Eid in showing happiness to what is similar to it, such as the wedding day ( ), the feast, the ‘aqeeqah, the circumcision, the day of returning from a journey ( ), and all other reasons for joy, which is everything that is permissible to rejoice in according to the Shari’ah (Islamic law). So how
do we know such rulings except from this hadith and what is similar to it!

Secondly: The denunciation of Abu Bakr (may Allah be pleased with him) of Aisha (may Allah be pleased with her) and the concubines with her and in his presence (may Allah be pleased with him) is not an attack on the Messenger of Allah (may Allah be pleased with him), rather it is a sign of good manners from Abu Bakr and his care for the sanctity of the Messenger of Allah (may Allah be pleased with him), and reverence for his position, because it was decided upon him that singing and amusement were forbidden in his house (may Allah be pleased with him), so he hastened to denounce that in order to stand up for the Prophet (may Allah be pleased with him), relying on what appeared to him, just as it is possible that Abu Bakr thought that the Messenger of Allah (may Allah be pleased with him) had fallen asleep and feared that he would wake up and become angry with his daughter, so he hastened to block this pretext, so the Prophet (may Allah be pleased with him) explained the situation to him and informed him of the ruling. Coupled with the explanation of the wisdom that it is a day of celebration, i.e. a day of legitimate joy, so such a thing is not denied in it, just as it is not denied in weddings and the like in which joy is legitimate according to what was mentioned previously.

Thus, the problem is also removed regarding Omar’s denial in his presence (peace be upon him) in the same story, according to what was narrated on the authority of Aisha (may God be pleased with her), who said: “I saw the Prophet (peace be upon him) covering me while I was looking at the Abyssinians, and they were playing in the mosque, so Omar (peace be upon him) rebuked them, so the Prophet (peace be upon him) said, ‘Leave them.’” “Our mother, Bani Arfada,” means from security ( ) indicating that the meaning is: Leave them because we have given them security. So,
Umar’s denial here is based on the fact that the original principle is that mosques are not to be played with with spears, so the Messenger of Allah (peace and blessings of Allah be upon him) explained to him the reason for the permissibility.
It is also possible that Umar did not see the Messenger of Allah (peace and blessings of Allah be upon him), and did not know that he saw them. It is also possible that his denial of this was similar to his denial of the two female singers, and because of his severity in religion, he would deny the opposite of what is best, and seriousness in general is better than permissible play. As for the Prophet (
peace and blessings of Allah be upon him), he was in the process of explaining the permissibility ( ). Thirdly: There is nothing in the hadith that the advocates of sedition claim about the Messenger of Allah (peace and blessings of Allah be upon him) listening to false singing on the tongues of female singers, as indicated by the following:
1- What was mentioned in the hadith that he (peace and blessings of Allah be upon him) covered himself with his garment, meaning: he wrapped himself with it until it covered his face and ears, so in that there is a turning away from that; because his position requires that he be above listening to That, but his not denying it indicates the permissibility of such a thing in the manner he approved, since he does not approve of falsehood! 0

Also, in his turning away by covering his face and ears; is a statement of his complete compassion, patience, and good character, with his wife Aisha and her companions, so that they would not feel ashamed and cut off what was permissible for them ( ).

And even if we assume that he listened to the singing of the slave girls, then singing here is of the type of what is permissible and it came from the tongue of those who did not make singing a habit for them. This indicates 0

2- What was mentioned in the hadith from the words of Aisha, may God be pleased with her: “And I have two female slaves from the female slaves of the Ansar who sing what the Ansar said on the day of Bu’ath. She said: And they are not singers.” ( ) So in her saying: “And they are not singers” means: Singing is not a habit for them, nor are they known for it. Rather, their singing was what is from the poetry of war, and boasting about bravery, and appearing and winning. This does not incite the female slaves to evil, nor is their singing of that from the singing that is disputed about, but rather it is raising the voice in singing. For this reason she said: “And they are not singers,” meaning they are not among those who sing in the manner of female singers of excitement and passion, and allusion to obscenities, and flirting with people of beauty, and what moves the souls, and arouses passion and flirtation. They are also not among those who are famous and known for their excellent singing that includes stretching and breaking, and work that moves the still and arouses the hidden, nor are they among those who have taken that as a profession and a livelihood. The Arabs call singing singing, but it is not from singing. It is disputed, rather it is permissible, and the companions permitted the singing of the Arabs, which is merely chanting and singing, and they did it in the presence of the Prophet, peace and blessings be upon him, and in all of this there is permissibility ( ). So

reflect on what was mentioned in the hadith: that he, peace and blessings be upon him, covered himself with his garment, lay down on the bed and turned his noble face, and Aisha’s saying: “They are not singers,” where she denied from them by way of meaning what she confirmed for them by wording, in order to avoid the singing that is customary among those who are famous for it.
Reflect on that carefully, and it will become clear to you the invalidity of what the claimants of knowledge and advocates of discord have claimed, regarding the imams of the Sunnah and regarding its companion, peace and blessings be upon him, just as their misunderstanding of our hadith becomes clear to you. Otherwise, let them bring us something that contradicts what was mentioned in the hadith; That he, peace and blessings be upon him, did not cover himself with his garment, nor did he turn his face away, and listened to female singers who were known for singing, and who sang in the manner of female singers, which stirs the souls, and arouses passion and flirtation, not just slave girls who were not known for singing, nor was it their custom, and all they did was raise their voices in chanting what was from the poetry of war and boasting of bravery, appearance and victory on the day of Bu’ath?!
Fourth: Our hadith shows the infallibility of our master the Messenger of God, peace and blessings be upon him, in his behavior and guidance, and shows what he was like in terms of compassion, mercy, good character, and good treatment of his family in compliance with the saying of God Almighty: “And live with them in kindness” (10:18), especially if his family were young, like Aisha who said, according to what came in the narration of Muslim at the end of our hadith: “So appreciate the status of a young girl, eager for entertainment” (10:18).
Therefore, when she saw some Abyssinians dancing in the mosque, and the boys They were watching, so she asked the Messenger of Allah (PBUH) to look at them, so he gave her permission, as stated in the narration of Muslim in our hadith: “She said: For the playful ones, I wish I could see them. She said: So the Messenger of Allah (PBUH) stood up, and I stood at the door looking between his ears and his shoulder. And they were playing in the mosque.”
The narration of al-Nasa’i in his Sunan al-Kubra shows how she was able, after standing behind the Prophet (PBUH), to place her cheek on his cheek, despite her short stature, as she said: “The Abyssinians were playing, so I came from behind him (PBUH), and he kept lowering his back so that I could look.” ( )
In that narration, there is an answer to the question of Hisham Al Qutait: Was she taller than the Prophet? Or did she cling to his neck… etc. ( ) As stated in the narration of al-Nasa’i in his Sunan al-Kubra as well, that she said: “The Abyssinians entered the mosque to play, so he said to me: ‘O Humaira! Would you like to see them?” I said: Yes. So he stood at the door, and I came to him, and I put my chin on his shoulder, and I leaned my face against his cheek. She said: And from what they said on that day: Abu al-Qasim is good. So he, peace and blessings be upon him, said: “Enough.” So I said: O Messenger of God, do not rush. So he stood up for me, then he said: “Enough.” So I said: Do not rush, O Messenger of God. She said:Why do I love looking at them? I love that women should attain his status and my place in his eyes.”
In that narration there is a statement that he, peace and blessings be upon him, began by looking at the Abyssinians playing in the mosque, and there is no contradiction between it and the previous narration of Muslim. The combination between them, as mentioned above, is that she asked the Messenger of God, peace and blessings be upon him, to look at them, so he gave her permission.
Fifth: Our master the Messenger of God, peace and blessings be upon him, approved of the Abyssinians playing in the mosque with spears, not just for the sake of playing, but for the sake of training the brave in battlefields, preparing for the enemy,
and playing with weapons and similar war machines. Although it is not appropriate for the houses of Allah in our time, it is understood from his approval, peace and blessings be upon him, for the Abyssinians to play with spears in the mosque that children playing in the mosque on the day of Eid does not violate the sanctity of the houses of Allah, nor does it contradict the hadith: “Keep your children, your insane, your evildoers, your sales, your disputes, raising your voices, implementing your limits, drawing your swords, and taking up places of purification at their doors and burning them in congregation” ( ) due to its weakness ( ).
The scholars also learned from his approval, peace and blessings be upon him, the permissibility of any work in the mosque that combines the benefit of religion and its people, because the mosque was established for the sake of the community of Muslims ( ).

Sixth: The approval of the Messenger of Allah, peace and blessings be upon him, for his wife, the Mother of the Believers, Aisha, may Allah be pleased with her, to look at the Abyssinians’ games, in it is a statement of his good character with his family and his generous companionship, and the virtue of Aisha, and her great position with him (peace and blessings be upon him), and there is nothing in her looking at the Abyssinians’ games that contradicts her being veiled from looking at Foreigners, because it is not in the hadith that she looked at their faces and bodies, but rather she looked at their toys and their spears, and it does not necessarily mean that she intentionally looked at the body, and if the look occurred without intention, she should immediately turn it away.
From here, the scholars benefited from that, the man’s permission for his wife to look at permissible toys and amusement, because what is disliked for women is looking at the beauty of men, and taking pleasure in that ( ).

And after that:
The Messenger of God, may God protect him in his conduct and guidance, and made him a role model for his nation, and a clarifier of what was revealed to him of the clear verses of God, and the Messenger of God, may God bless him and grant him peace, carried out this clarification in word and deed in the most perfect manner. So

our hadith was a practical clarification of the words of the Lord of Glory: And live with them in kindness ( ) and a practical clarification of his words, may God bless him and grant him peace: “Indeed, the most perfect of the believers in faith is the best of them in character, and the kindest of them to their families” ( ) and his words, may God bless him and grant him peace: “The best of you is the best to his family, and I am the best of you to my family” ( ).

Our talk to the nation showed that good manners in pleasing the hearts of women and children by watching games are better than the harshness of asceticism and austerity in abstaining from and preventing them. Especially on Eid days, and all other causes of joy are measured by Eid days, which are permissible in terms of joy according to Islamic law, provided that this playing and amusement is not sinful. In the hadith: “Everything that does not include the remembrance of Allah is amusement and play, except for four: a man playing with his wife, a man training his horse, a man walking between two targets ( ) and a man teaching swimming.” ( )

Our hadith is also a practical explanation of the words of Allah the Almighty: “In houses which Allah has permitted to be raised and that His name be mentioned therein” ( ) where his approval, peace and blessings be upon him, of the Abyssinians playing in the mosque indicates that everything that is beneficial to the religion and its people, if it occurs in the house of Allah the Almighty, does not contradict the noble verse, nor is it considered a violation of the sanctity of the mosque. So

congratulations to those who follow his example, peace and blessings be upon him, and comply with his guidance with the people of his household, and are among the most perfect believers in faith due to his good character and kindness to the people of his household.
And Allah the Blessed and Exalted is Most High and All-Knowing.