Bukhari

Hadith Commentary:
The women sleeping in the chambers refers to the noble wives (azwaj mutahharat) of the Prophet.
The Messenger of Allah (sallallahu alayhi wa sallam) wished to awaken his noble wives for the night prayer (tahajjud), because the night prayer is a means of deliverance from tribulations and protection from hardships.
The Messenger of Allah (sallallahu alayhi wa sallam) did not wish to awaken them merely to inform them of tribulations and treasures, for such a task could have been done after sunrise as well. Therefore, the first part of the topic is established: that he encouraged them to perform the night prayer (tahajjud).
And the second part is established in this way: that he did not make this standing (qiyam) obligatory upon them.
(Fath al-Bari: 15/3)

Hadith Commentary:
The Prophet (sallallahu alayhi wa sallam) made prophecies regarding both the Islamic conquests and the mutual disputes in which the Muslims would become entangled, and both of these were fulfilled word for word.

Hadith Commentary:
These will be those women who, in the world, wore excessively thin garments through which the body underneath was clearly visible. Such women will be raised naked on the Day of Resurrection.

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah has established that the era of tribulations will be worse than the era of peace.
Women will be naked despite wearing clothes.
The hadith scholars have explained several meanings of this phrase:
➊.
Due to wealth, they will wear clothing in this world, but because of their evil deeds, they will be deprived of reward in the Hereafter.
➋.
They will wear clothing in this world, but because it is so thin that it does not cover the private parts, they will be punished in the Hereafter by being raised naked.
➌.
They will use the blessings given by Allah Ta’ala, but will be devoid of gratitude, the consequence of which will manifest in the Hereafter.
(The clothing will be so tight that the contours of the body will be clearly visible, making it appear as if the body is naked; the punishment for this will be suffered in the Hereafter.)
➍.
They will be married to righteous and pious husbands, but due to their evil deeds, they will gain no benefit from this relationship on the Day of Resurrection.
(Fath al-Bari: 13/30)

Chapter of Sahih Bukhari Hadith Number: 5844: «بَابُ مَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَجَوَّزُ مِنَ اللِّبَاسِ وَالْبُسْطِ:»
Relevance between the Chapter and the Hadith:
In the chapter heading, Imam Bukhari rahimahullah has mentioned that type of clothing about which the Prophet sallallahu alayhi wa sallam used to say: “And indeed, clothing is only that which covers the private parts.” Under the chapter, the hadith narrated from Sayyida Umm Salamah radi Allahu anha prohibits thin garments, meaning those thin clothes through which the body is visible—such clothing was not liked by the Prophet sallallahu alayhi wa sallam. Accordingly, Hafiz Ibn Hajar al-Asqalani rahimahullah writes:
«و مطابقة حديث أم سلمة هذا للترجمة من جهة انه صلى الله عليه وسلم حزر من لباس الرقيق من الثياب الواصفة لأجسامهن لئلا يعرين فى الآخرة.» (2)
“The relevance of the hadith of Sayyida Umm Salamah radi Allahu anha to the chapter heading is from the aspect that the Prophet sallallahu alayhi wa sallam forbade wearing thin clothing and warned against such garments through which the body is revealed, so that such women may be saved from the nakedness of the Hereafter. What Imam Zuhri rahimahullah has narrated from Hind supports this, as he says that there is an indication in it that the Prophet sallallahu alayhi wa sallam did not wear transparent (thin) garments, because when he sallallahu alayhi wa sallam warned against such clothes so that the private parts would not be exposed, then he sallallahu alayhi wa sallam, in the most perfect manner, is even more deserving of this... It is possible that both ahadith indicate one aspect of the chapter heading, that the hadith of Umar is general and the hadith of Sayyida Umm Salamah radi Allahu anha is in accordance with clothing.”
And further, Hafiz sahib writes:
“Hind used to fear that not even a small part of her body would be exposed, so due to the wide sleeves of her garment, she put buttons on them, so that she would not be included in the statement of the Prophet sallallahu alayhi wa sallam «كاسية عارية».”
This humble servant says that it is possible that Imam Bukhari rahimahullah wanted to clarify that a person should cover his private parts and, with ease, wear whatever clothing is available, neither wearing thin garments nor being extravagant for good and expensive clothes. Regarding the Prophet sallallahu alayhi wa sallam, it is mentioned in the chapter that he was content, and under the chapter, the hadith is presented prohibiting wearing naked and thin clothes. It is possible that there is some relevance between the chapter heading and the hadith.
Allamah Qastallani rahimahullah, while giving the relevance between the chapter heading and the hadith, writes:
«و مطابقة الحديث للترجمة من حيث إنه حزر من لباس دقيق الثياب الواصفة للجسد.» (1)
“That is, the relevance of the hadith to the chapter heading is that the Prophet sallallahu alayhi wa sallam warned against such clothing which is thin and through which the body is visible, meaning that there is no allowance for this in the Shariah.”
Note:
Imam Qastallani rahimahullah, in his book «المواهب اللدنية», began the discussion about the clothing of the Prophet sallallahu alayhi wa sallam with this very hadith. (2)

Hadith Commentary:
The meaning is that Hindah was very particular about covering her body.
The relevance of this hadith to the chapter heading is as follows: it contains a condemnation of thin and fine clothing. Women who wear thin garments and display their bodies to others will be naked in the Hereafter; this is the punishment that will be given to them.

Hadith Commentary:
(1)
In this hadith, the condemnation of thin and tight clothing is mentioned: those women who wear thin and tight clothing in this world and display their bodies to others will be punished in the Hereafter by being naked.
(2)
There is an indication in this that women should not wear expensive and luxurious clothing; rather, they should lead a simple life and wear clothing sufficient for their needs.
(3)
The sleeves of Hind bint Harith radi Allahu anha used to be wide, and she had buttons on her sleeves so that no part of her body would be exposed, thereby avoiding inclusion in the warning mentioned in the hadith.
(4)
According to this hadith, the Messenger of Allah sallallahu alayhi wa sallam did not wear thin and tight clothing, because he warned others against such clothing. It is not possible that he sallallahu alayhi wa sallam would warn others against a type of clothing and then wear it himself. Thus, in this hadith, the simplicity of the clothing of the Prophet sallallahu alayhi wa sallam is described.
(Fath al-Bari: 10/373)

Explanation:
The meaning is that the treasures of Allah’s mercy descended upon the righteous servants, and His punishment also befell the evildoers. Thus, many women who use such thin garments through which the body is visible will be disgraced in the Hereafter. From this hadith, it is established that giving admonition and advice at night is permissible, so the correspondence with the translation of the hadith is evident. [فتح الباری] For women, the use of excessively thin clothing through which the body is visible is absolutely forbidden. However, nowadays this very attire has become prevalent, which is among the signs of the Day of Judgment.

Hadith Commentary:
1.
According to the explicit statement of the Noble Qur’an, the night has been made for rest.
This raises the doubt that teaching and admonition at night are not permissible, since a person who is tired from the day desires rest at night.
Therefore, teaching at this time, besides causing discomfort, is also contrary to the purpose of the night.
Imam Bukhari rahimahullah’s intent is that if there is a need for admonition and teaching at night, then there is no harm in it.
From the presented hadith, it is also established that sometimes, in order to convey scholarly matters, those who are sleeping may also be awakened.
In the heading, two types of needs are mentioned:
One is teaching and learning, for which the evidence is:
«مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الْفِتَنِ»
The second need is admonition and exhortation, for which the evidence is:
«أيْقِظُوا صَوَاحِب الْحُجَرِ» “Awaken those who dwell in the chambers.”
2.
Two things are mentioned specifically in the hadith: how many tribulations (fitan) were sent down tonight, and how many treasures were opened.
The first matter relates to warning (indhar), and the second to glad tidings (tabshir).
In the Noble Qur’an as well, most often glad tidings are mentioned alongside warnings.
The purpose is that if you remain steadfast in tribulations, then all kinds of mercies are for you.
In this case, by “treasures” is meant the treasures of mercy, i.e., tribulations were sent down and the doors of mercy were also opened.
It is also possible that by “treasures” is meant worldly treasures.
In that case, the previous detail will apply, because these worldly treasures are also a tribulation.
Thus, during the era of the noble Companions radi Allahu anhum, the two world powers, Persia and Rome, came under the control of the Muslims, but the context and sequence indicate that “treasures” and “tribulations” are separate, because there are countless people who received worldly treasures but remained completely safe from tribulations.
(Fath al-Bari: 1/278)
3.
The Noble Qur’an has mentioned two benefits of clothing:
One is covering the private parts (satr), and the other is adornment (zeenah).
If someone remains naked despite wearing clothes, then on the Day of Resurrection he will have to bear the punishment for it.
There are two forms of this:
(a)
The clothing is so thin that the body is clearly visible.
(b)
The stitching is so tight that the shape of the body is distinctly apparent.
In the hadith, this reality has been warned about: many women who wear clothes will be naked in the Hereafter.

Explanation:
1:
This refers to those women who wear extremely thin clothing,
or it refers to those women whose garments are made from unlawful (haram) wealth,
or it refers to those women who, as adornment, use many garments,
but do not protect themselves from nakedness.

Benefit:
It is established from this hadith that the descent of tribulations (fitan) is a reality. Similarly, the opening of treasures is also a reality. When Allah, the Exalted, wills to test people with hardship, He sends certain tribulations upon them. And when Allah, the Exalted, wills to show mercy and grace to someone, He opens the doors of mercy and sustenance for them. All the keys to the treasures are with Allah, the Exalted; He grants them as He wills, to whomever He wills, according to His will.