I stated: In this hadith we observe that the Prophet ﷺ did not object to Abu Bakr al-Ṣiddīq’s remark mizmār al-shayṭān (the flute of Satan); on the contrary, he endorsed it. His endorsement shows that the description was acknowledged and not objectionable. From where, then, did Abu Bakr derive that reply… and so on, as already cited on pp. 107–108. I then added, p. 47:

It thus becomes clear that just as the Prophet ﷺ approved ʿUmar’s rejection of the idea that the dead can hear, he likewise approved Abu Bakr’s rejection of the “flute of Satan.” And just as he introduced a specific exception in the first case, he introduced an exception to Abu Bakr’s statement—an exception that allowed the type of singing mentioned on the day of ʿĪd. Whoever overlooks the element of tacit approval that we have explained will take the hadith as permitting singing on every day, as some contemporary authors do, following Ibn Ḥazm before them…

I went on, pp. 48–49:

As for the fact that the Prophet ﷺ did not censure the two young girls—this is true, yet it took place on the day of ʿĪd and therefore does not extend to other days.

That is the first point.

Second: When the Prophet ﷺ told Abu Bakr not to object to them by saying, “Leave them,” he followed it with the words, “for every people has a festival….” This causal clause shows that the rationale for the dispensation is the day’s ʿīdiyya—that is, its festival character. It is well known that a ruling revolves around its effective cause: it applies when the cause is present and lapses when it is absent. Accordingly, when that cause is absent—when the day is not one of ʿĪd—singing is not permissible, as is self-evident. Ibn Ḥazm, however, apparently does not accept reasoning on the basis of an effective cause, for he is known not to endorse