Bukhari

Explanation:
Imam Bukhari rahimahullah did not hear from Ibrahim bin Tahman, so this narration is considered mu‘allaq (suspended). Hafiz Ibn Hajar rahimahullah states that both al-Nasa’i and al-Isma‘ili have connected (joined) its chain.

Hadith Commentary:
Imam Bukhari rahimahullah did not hear from Ibrahim ibn Tahman, so this narration is considered mu‘allaq (suspended).
Hafiz Ibn Hajar rahimahullah states that both al-Nasa’i and al-Isma‘ili have connected (joined) its chain.

Hadith Commentary:
➊
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) saw a man bathing naked and said:
“When any one of you performs a ritual bath (ghusl), he should bathe in seclusion.” (Sunan Abi Dawud, al-Hammam, Hadith: 4012)
In light of this hadith, the muhaddith Ibn Abi Layla (rahimahullah) holds the view that bathing naked in seclusion is not permissible.
Imam Bukhari (rahimahullah), in refutation of his view, has established the chapter heading that bathing naked in seclusion is permissible, although it is better to cover the private parts (awrah) while performing the ritual bath, because even though there is no human present in seclusion from whom one would feel shame, one should feel shame before Allah, the Exalted.
If it is not correct to bathe naked out of modesty before people, then one should all the more feel shame before Allah, the Exalted.
For this, Imam Bukhari (rahimahullah) has cited the narration of Hazrat Bahz ibn Hakim (radi Allahu anhu), whose grandfather Hazrat Mu’awiyah ibn Haydah (radi Allahu anhu) asked the Messenger of Allah (sallallahu alayhi wa sallam) about uncovering the private parts in seclusion, to which he replied:
“Allah, the Exalted, is more deserving that one should feel shame before Him.” (Jami’ al-Tirmidhi, al-Adab, Hadith: 2769)
Now the question arises that in light of this hadith, there is no justification for bathing naked even in seclusion, so why did Imam Bukhari (rahimahullah) adopt the view of its permissibility? Imam Bukhari (rahimahullah) has presented two incidents for its permissibility: that Hazrat Musa (alayhis salam) once bathed naked in seclusion, and likewise Hazrat Ayyub (alayhis salam) also performed a ritual bath while naked.
The Messenger of Allah (sallallahu alayhi wa sallam) narrated the actions of these previous Prophets (alayhimus salam) and did not express any objection to them.
If there had been a different ruling in our Shari’ah, he would certainly have pointed it out; therefore, this silence is the silence of the place of explanation, from which it is concluded that there is no harm in bathing naked.
This can also be stated as follows: Allah, the Exalted, after mentioning several Prophets (alayhimus salam) in the Noble Qur’an, said:
“Those are the ones whom Allah has guided, so follow their guidance.” (al-An’am 6:90)
Therefore, the actions of these noble Prophets (alayhimus salam) are worthy of being followed and emulated.
(Fath al-Bari: 1/501)
➋
Bathing naked in an open space or in such a spacious place where there is no likelihood of people coming is not a sin, but merely permissible.
Some extremists even tie a waistcloth (izaar) while bathing in the bathroom.
In our view, this is undue strictness for which there is no permission in the Shari’ah, because the bathroom itself serves as a covering (screen).
➌
Ibn Battal (rahimahullah) has written that the Children of Israel were disobedient to Hazrat Musa (alayhis salam).
That is why they used to bathe naked in front of each other.
Hafiz Ibn Hajar (rahimahullah) writes that this incident occurred during the stay of the Children of Israel in the Valley of Tih, where there were no women or houses.
It appears that in their Shari’ah, bathing naked in front of each other was permissible.
If they had done so in disobedience to him, it would certainly have been reported that Hazrat Musa (alayhis salam) stopped them.
Hazrat Musa (alayhis salam) used to bathe alone because, for him, doing so was more virtuous.
(Fath al-Bari: 1/501)
➍
From the story of Musa (alayhis salam), it is understood that it is permissible to look at another’s private parts for the purpose of treatment or to ascertain freedom from a defect, for example:
If one of the spouses claims leprosy (baras) for annulment of marriage, then it is permissible to examine for verification.
It is also understood that the Prophets (alayhimus salam) are extremely perfect in their creation and character, and whoever attributes any physical or moral defect to them will be among those who harm them, and there is a fear of disbelief (kufr) in committing this.
(Fath al-Bari: 6/532)
➎
Ibn Battal has written that from the incident of Ayyub (alayhis salam), the permissibility of bathing naked is understood, because Allah, the Exalted, reproached Hazrat Ayyub (alayhis salam) for gathering gold locusts, but did not reproach him for bathing naked.
(Sharh Ibn Battal: 1/393)

Hadith Commentary:
It is clear that Allah, the Exalted, Himself addressed Prophet Ayyub and spoke to him, and this speech was with a raised voice. To say that Allah’s speech has neither letters nor sound is sheer foolishness and misguidance. Even today, there are people who hold beliefs similar to those of the Jahmiyyah and Mu'tazilah. May Allah grant them sound understanding, ameen.

Hadith Commentary:
According to this hadith, Allah Ta'ala called out to Prophet Ayyub (alayhis salam) and addressed him.
This address was with a raised voice.
Those who claim that the speech of Allah Ta'ala is without sound and letters are indeed very unintelligent and misguided. Even today, there are many people who hold beliefs similar to the Jahmiyyah and Mu'tazilah.
In any case, Allah Ta'ala has spoken besides the Noble Qur'an as well, and He speaks whenever He wills, however He wills, and to whomever He wills.
He is All-Powerful; nothing can render Him incapable.
And Allah is the One whose help is sought.

Hadith Commentary:
When Prophet Ayyub (alayhis salam) supplicated to Allah, as mentioned by Imam Bukhari (rahimahullah) in the chapter heading, revelation came from Allah commanding him to strike the ground with his foot. When he complied with the divine command, a spring of water gushed forth.
He performed a ritual bath (ghusl) with that water while unclothed.
His skin disease was cured, and by drinking that water, his youth and beauty were restored.
He became even more handsome than before.
Drinking the water removed all illnesses of the stomach.
Afterwards, there was an abundance of wealth and property, as mentioned in this narration:
“Allah sent down a rain of golden locusts upon him.”
Indeed, Allah, the Exalted, is the Most Merciful of those who show mercy.

409. Commentary:

➊ The fact that Prophet Ayyub (alayhis salam) bathed naked does not necessitate that he was bathing without any covering; rather, he was bathing in a secure and enclosed place. And there is no harm in this. Even during urination or sexual intercourse, the private parts are not covered, but since there is no risk of anyone seeing or peeking, it is permissible. Understand this issue in the same way.

➋ No matter how wealthy a person becomes, he should never consider himself independent of Allah’s mercy and blessings; rather, at all times, he should continue to ask Allah for health, guidance, and blessings, for this is the characteristic of a human and a servant. Only Allah is truly independent. Similarly, one should always continue to seek forgiveness, whether a mistake has been made or not. Allah loves those who ask from Him.

Benefit:
In this hadith, it is stated that after the trials and hardships faced by Sayyiduna Ayyub (alayhis salam), Allah Ta'ala bestowed His favors upon him, and this is the promise of Allah Ta'ala that after difficulties, Allah Ta'ala certainly bestows grace.