Ruling on singing its types and permissible lyrics without music

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Aisha ra reported:
Abu Bakr ra came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Bu'ath. They were not, however, singing girls. Upon this Abu Bakr said: What I (the playing of) this wind instrument of Satan in the house of the Messenger of Allah (ﷺ) and this too on 'Id day? Upon this the Messenger of Allah (ﷺ) said: Abu Bakr, every people have a festival and it is our festival (so let them play on). [Sahih Muslim 892]
 
Imam an-Nawawi commented
. واختلف العلماء في الغناء فأباحه جماعة من أهل الحجاز وهي رواية عن مالك ، وحرمه أبو حنيفة وأهل العراق ، ومذهب الشافعي كراهته وهو المشهور من مذهب مالك ، واحتج المجوزون بهذا الحديث وأجاب الآخرون بأن هذا الغناء إنما كان في الشجاعة والقتل والحذق في القتال ونحو ذلك ، مما لا مفسدة فيه ، بخلاف الغناء المشتمل على ما يهيج النفوس على الشر ، ويحملها على البطالة والقبيح .
قال القاضي : إنما كان غناؤهما بما هو من أشعار الحرب والمفاخرة بالشجاعة والظهور والغلبة ، وهذا لا يهيج الجواري على شر ولا إنشادهما لذلك من الغناء المختلف فيه ، وإنما هو رفع الصوت بالإنشاد ، ولهذا قالت : وليستا بمغنيتين أي ليستا ممن يتغنى بعادة المغنيات من التشويق والهوى والتعريض بالفواحش والتشبيب بأهل الجمال وما يحرك النفوس ويبعث الهوى والغزل كما قيل : ( الغناء فيه الزنا ) وليستا أيضا ممن اشتهر وعرف بإحسان الغناء الذي فيه تمطيط وتكسير وعمل يحرك الساكن ويبعث الكامن ، ولا ممن اتخذ ذلك صنعة وكسبا ، والعرب تسمي الإنشاد غناء ، وليس هو من الغناء المختلف فيه بل هو مباح ، وقد استجازت الصحابة غناء العرب الذي هو مجرد الإنشاد والترنم ، وأجازوا الحداء وفعلوه بحضرة النبي - صلى الله عليه وسلم - وفي هذا كله إباحة مثل هذا وما في معناه وهذا ومثله ليس بحرام ولا يخرج الشاهد .
 
There is difference of opinion in ghina, a group among the people of Hijaaz consider it allowed this is also a narration from Imam Maalik, The Madhab of Abu Hanifa is prohibition, the Madhab of Shafiee is disliked and this is also famous in the madhab of Imam Maalik, Those who said its Mubah take evidence from this hadith (mentioned above) but it was answered by those who are against it that this singing was meant for increase in bravery , killing (in Jihad) and showing courage in Killing (the enemy in Jihad) and like that. so there was nothing wrong in it. Unlike the singing which makes the people inclined towards evil, which includes false and worst of the things.
 
Qaadi said: The singing of (the girls) was poetry of war, honor, bravery and being dominant over them (the enemy). There was nothing wrong in it, and this singing was not the singing in which there is difference of opinion (whether it is disliked or prohibited). This was only a recitation of poetry with a loud voice. That's why She (Aisha ra) said: "They were not, however, singing girls". Meaning this singing was not the singing which makes the interest of people towards following desires and doing indecent things... neither this poetry was like ghazal as it is said: "There is Zina in singing"..
 
(an Nawawi said)
The Arabs call reciting poetry in a high voice (Inshaad) singing, but it is not included in the singing about which there is a difference of opinion. It is in fact permissible. The Companions considered the singing of the Arabs, which is nothing more than reciting and chanting, to be permissible, and they permitted driving camels by chanting, and did so in the presence of the Prophet . All this is evidence that this kind of singing and anything that is relevantly similar to it is permissible, and (that) the like of it is not forbidden. [Last paragraph is translated in islamweb]
 
[Sharah Saheeh Muslim Kitab Salaat al Eidayn Chapter: Concession
Allowing Play That Involves No Disobedience During The Days Of 'Id]

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