concealing (89) it, then he is like one who sings for himself, according to the details mentioned regarding it.
Section: As for al-huda' (camel-driving song), which is the chanting by which camels are driven, it is permissible; there is no harm (90) in performing it or listening to it, due to what was narrated from (91) Aisha, may God be pleased with her, who said: "We were with the Messenger of God (peace and blessings of God be upon him) on a journey. Abdullah ibn Rawahah was excellent at camel-driving songs, and he was with the men, while Anjashah was with the women. The Prophet (peace and blessings of God be upon him) said to Ibn Rawahah: 'Drive the people gently.' He began to recite rajaz poetry, and Anjashah followed him, and the camels accelerated. The Prophet (peace and blessings of God be upon him) said to Anjashah: 'Gently, be careful with the delicate vessels' (92), meaning the women." Likewise, the chanting of the Bedouin, which is the nasb (a type of melody), there is no harm in it, nor in other types of chanting, as long as it does not cross the boundary of singing. The Prophet (peace and blessings of God be upon him) used to hear the chanting of poetry and would not disapprove of it. Ghina' (singing), derived from the voice, is long (mamdud) and kasr (broken vowel). Ghina (wealth), derived from money, is short (maqsur). Huda' (camel-driving song) is damma (vowel) and long, like du'a' (supplication) and ru'a' (pasturing), and the kasr is permitted, like nida' (calling), hija' (satire), and ghidha' (food).
Section: Poetry is like speech; its good is like its good, and its bad is like its bad. It has been narrated from the Prophet (peace and blessings of God be upon him) that he said: "Indeed, there is wisdom in some poetry" (93). He used to set up a pulpit for Hassan upon which he would stand, and he would satirize whoever
(89) In A: "mustatiran (concealing)". In B and M: "mu'tabaran (considered)". (90) In A, B, and M: addition of "bihi (in it)". (91) In the original: "an (that)". (92) We did not find it attributed to Aisha. It was recorded by al-Bukhari, in: The Chapter on the ease of metaphorical expressions as an alternative to lying, from the Book of Manners. Sahih al-Bukhari 8/58. And by Muslim, in: The Chapter on the Prophet's mercy towards women..., from the Book of Virtues. Sahih Muslim 4/1811, 1812. And by Ibn Hibban, see: al-Ihsan 7/522. And by Imam Ahmad, in: al-Musnad 3/107, 117, 172, 176, 187, 202, 206, 227, 254. It was recorded by al-Nasa'i in al-Kubra from Abdullah ibn Rawahah. See: Tuhfat al-Ashraf 4/319. It was also recorded by al-Nasa'i in al-Kubra from Umar. See: Tuhfat al-Ashraf 8/98, 99. (93) Recorded by al-Bukhari, in: The Chapter on what is permissible of poetry, rajaz, and huda', and what is disliked thereof, from the Book of Manners. Sahih al-Bukhari 8/42. And by Abu Dawud, in: The Chapter on what has been said regarding poetry, from the Book of Manners. Sunan Abi Dawud 2/598. And by al-Tirmidhi, in: The Chapter on what has been said: Indeed, there is wisdom in some poetry, from the Chapters of Manners. ‘Aridat al-Ahwadhi 10/288. And by Ibn Majah, in: The Chapter on poetry, from the Book of Manners. Sunan Ibn Majah 2/1235, 1236. And by al-Darimi, in: The Chapter on there being wisdom in some poetry, from the Book of Seeking Permission. Sunan al-Darimi 2/297. And by Imam Ahmad, in: al-Musnad 1/269, 273, 303, 309, 313, 327, 332, 5/125.
