“How blameworthy it would be for us to sit while the Prophet is working—
That would indeed be misguided conduct on our part.”

They would chant these lines. But if this camel-driver who chants, or this laborer, were sitting with people and then raised his voice in chanting while they were having lunch, for example, that would be contrary to propriety.

It is now clear that the statement of the author of al-Rawḍ, “and a singer,” is not unrestricted; rather, it requires further detail. Likewise, if a song is prohibited because of its subject matter—for instance, if its content is base and degrading—then it is contrary to propriety and contrary to the religion. As for one who sings permissible songs, if he does so in a setting for which he is not criticized, it does not compromise his propriety; but if it is done in an unsuitable setting, it does compromise his propriety.

It says in al-Rawḍ: “and an uninvited guest,” meaning one who enters upon people without an invitation. He hears that so-and-so is holding a feast and goes to him; this is what we call an uninvited guest. His testimony is therefore not accepted, because this is contrary to propriety. But if you know that your companion is pleased by your coming, then you are not an uninvited guest. Rather, this is part of good manners and humility. Many people—as it is said, “A chance meeting may be better than an appointment”—are more pleased, and greatly delighted, when you visit them without an invitation; the signs of joy are apparent upon them. Thus, the uninvited guest is one who surprises people without an invitation.

There is no difference whether they are eating or doing something else. For example, people may be out in the open, sitting down to a meal, when suddenly the uninvited guest arrives. He is an uninvited guest even if there are no doors, because he comes upon the people as the food is being served, thereby putting them in an awkward position.