To what extent is the story true about the slave girl who was singing in the house of the Messenger of Allah (peace and blessings be upon him and his family), and the Messenger (peace and blessings be upon him and his family) prevented Abu Bakr from scolding her by saying: "This is their Eid"?

Ibn Rajab, in "Sharh al-Bukhari," summarized the hadith of Aisha regarding the singing of the two slave girls on the day of Eid, stating that the permission in their case was for the singing of the Bedouins with a drum (daff) resembling a sieve, with poems describing wars and not inciting immorality. This was permissible during times of joy, such as Eids and weddings.

As for the singing of non-Arabs with their instruments that arouse desire and invite to sins, the Companions condemned it and forbade it, because it differs from the permitted singing.

Al-Khattabi also mentioned that the permissible singing is that which describes courage and war, while indecent singing is forbidden. Aisha's statement "they were not singing girls" (laysata bi-mughanniyatayn) means that they did not take singing as a profession.

And that showing joy on Eid is a symbol of religion, and a small amount of singing differs from a large amount. The permitted singing for a believer is the Quran.

As for singing that incites desires, it is forbidden, and listening to it is prohibited, just as looking at beautiful images is prohibited. Scholars have gone to the extent of disliking and condemning singing.

Regarding the Bedouin drum (daff) free of jingles, scholars differed on three opinions: absolute permission for women, or permission in weddings and the like, or no permission for it whatsoever.