Part 23

(*184)They must sing in total privacy and out of men's eyesight and hearing, otherwise the result would be a clear invitation to immoratily and vice. (*185) This authentic hadith was related by Al-Tirmidhi and others. Some scholars too as-sowt (the voice) to mean announcing the wedding among the people and making its occurrence well known. As eill be seen in texts to be mentioned shortly, others are of the view that it refers to the permissible form of singing. For details, see Tahfatul Ahwadhi, vol. 4, p. 208. (*186)Reported by Al-Tirmidhi, Ibn Hibbaan and others, with an authentic chain of narrators. (*187)Authentically related by At-Tabaraani and others. (*188)The girls referred to were still children and not "young ladies" as it is sometimes wrongly assumed. (*189)Authentically related by An-Nasaa'i. (*190)Upon the occasion of the wedding feast. (*191)As indicated in authentic narrations of Ahmad bin Hanbal and At-Tabaraani. (*192)See Tahfatul Ahwadhi, vol. 4, p. 210. (*193)One's glorifying Allah by reciting certain specific invocations. (*194)Authentically related by Al-Bukhaari and Muslim. (*195)Authentically related by Ahmad and others. (*196)This term refers to the best of the early generations of Islamic scholars after the Prophet's time, such as the companions, the taabi'een and their followers, including the four imams. (*197)See vol.11. p.565 of Ibn Taymiyyah's Majmoo'ul Fataawa. (*198)Similar to the tambourine without the small jingling discs. (*199)She vowed to do so in expression of joy and thanks for the safe arrival of the Prophet from one of his expeditions. See Mirqaatul Mafaateeh, vol. 7, p.41. (*200)Authentically related by Abu Dawood. (*201)As an expression of her joy and thankfullness for Allah's bounty in granting safe return to the beloved Prophet (upon whom be peace and blessings). (*202)The slave was less restricted in her dress and manner than the free woman owing to her situation and the nature of her duties. (*203)A vow made by a person must be fulfilled by him as long as the vow relates to a permissible act or deed, otherwise it is not to be carried out. (*204)This indicated that although the act of singing and beating upon the daff is permissible on such an occasion, it is still preferable to desist from it, unless one has made a vow, in which case he is obligated to carry it out. (*205)Authentically related by Al-Tirmidhi and others. (*206)The strongest proof indicated that the joyful singing of poetical verses accurred on both occasions; the Prophet's arrival at Madeenah during his flight (hijrah), and again upon his return from Tabook. For details, see Ar-Raheeq Al-Makhtoom, p. 193 and Rahmatan lil 'Aalameem, vol. 1, p. 106. (*207)See, for example, Muntaqan Nuqool, p.329 and Ar-Raheeq Al-Makhtoom, p. 193. (*208)The full moon (al-badr) alludes to the coming of Prophet Muhammad, whose arrival was like the light of the full moon, illuminating the dark world of ignorance so that the path to Allah could be easily followed. (*209)A few mountain passes on the outskirts of Madeenah. (*210)For safe arrival in Madeenah of the final guide to all mankind, Muhammad (upon whom be Allah's choicest blessings and peace), and consequently, for the bounty of Islam. (*211)See Zaadul Ma'aad, vol. 3, p. 551. (*212)Reported by Al-Bukhaari and Muslim. (*213)Songs of this noble nature may by sung spontaneously. They need not be restricted to the above mentioned occasions specified by the texts of the sunnah. However, they should not be rigidly and habitually tied to certain dates or occasions such as before or after every Jumu'ah prayer. Such a regimented, habitual performance would then become a bid'ah, a blameworthy innovation in deen. (*214)Such as the celebration of a birth (aqeedah) or circumcision (khitaan). In modern times they might add such things as a graduation ceremony, a promotion celebration and so on, endlessly. (*215)See Al-Bardeesi's Usoolul Fiqh, p. 240. (*216)That is, arrogant, ostentatious pride or haughtiness. (*217)Authentically related by Imam Muslim. Al-Nawawi relates that it means that if a Muslim had such a foul attribute, he would not enter Paradise without deserving a taste of the Fire; for pride, arrogance and haughtiness are of the gravest sins. See his Sharhu sahih Muslim, vol. 2, p. 91. (*218)Holy war in defense of the Islamic faith, where Allah's word and deen are raised to the height, while the word of the disbelievers is lowered to the depths. Perhaps the wisdom of allowing one's strutting in pride during war and victory over the enemies of Islam lies in the fact that such pride and haughtiness is not done for personal reasons, but for the sake of Allah and pride in His faith and not for personal or national reasons. (*219)Such as celebrating the naming of a newborn, circumcision ceremonies, etc. (*220)In fact, it is impossible. For Allah, the Lawgiver, ensures that the texts of His divine law (Shariah) reach mankind so that they may have direction in every aspect of their lives. (*221)He would not prohibit them from singing and beating upon the drum, and his silence would thereby be taken as tacit approval by the people. (*222)Such as those related by Al-Bayhaqi and others. (*223)This critical information was supplied by the muhaddith, Muhammad Naasiruddeen Al-Albani, in a person letter to the author. (*224)That is, on occasions other than those supported by an authentic text as has preceded in the section, entitled "Examples of Occasions Specified by the Sunnah." (*225)From the collection of Ibn Abi Shaybah, entitled Al-Kitaab Al-Musannaf fil Ahaadeeth wal Aathaar.