Bukhari

Hadith Commentary:
The correspondence between the chapter and the hadith is evident.
During the Battle of Uhud, the Messenger of Allah (sallallahu alayhi wa sallam) sustained many wounds. A mat was burned and its ashes were applied to his wounds, and the blood was washed from his blessed face. These services were performed by Sayyiduna Ali (radi Allahu anhu) and Sayyidah Fatimah (radi Allahu anha). It is also established from this that women rendered services in the battlefield.

Hadith Commentary:
➊
On the occasion of the Battle of Uhud, the Messenger of Allah (sallallahu alayhi wa sallam) sustained an injury to his blessed head, and his radiant face was wounded by a stone thrown by Utbah bin Abi Waqqas. When the wound was washed, the bleeding increased. Eventually, the wound was filled with the ashes of a burnt mat, which stopped the bleeding. Using the ashes of a burnt mat to dry wounds has been a customary practice since ancient times. Even today, this is the guidance for the mujahideen.

➋
This narration also shows that if a father is wounded on the battlefield, his daughter may serve him in every possible way.

Hadith Commentary:
➊
On the day of Uhud, when the polytheists fled the battlefield, the female Companions came to the field of Uhud to tend to the wounded; among them was Fatimah (radi Allahu anha). When she saw the Messenger of Allah (sallallahu alayhi wa sallam) in an injured state, she clung to him. Then she began to wash his wounds with water, but the blood flowed even more with the water. After that, she took a piece of mat, burned it, and applied its ashes to the wound, after which the bleeding stopped. Then he (sallallahu alayhi wa sallam) said:
“Allah’s wrath is severe upon the people who cause the face of their Prophet to be bloodied.”

➋
From this, it is understood that even the noble Prophets (alayhim as-salam) were subject to afflictions; they too would fall ill so that their ranks would be elevated and so that their people, seeing them, would demonstrate patience and steadfastness. This also proves the permissibility of seeking treatment during illness.
(Fath al-Bari: 7/466)

Chapter of Sahih Bukhari Hadith Number: 5248: «بَابُ: {وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ} إِلَى قَوْلِهِ: {لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ} :»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, through the chapter heading, has attempted to establish that a woman cannot display her adornment and beautification to anyone other than her husband or a mahram, and to support this issue, he has mentioned the incident of Sayyidah Fatimah radi Allahu anha. However, apparently, the relevance between the chapter and the hadith is not evident; the commentators have presented some observations to establish this relevance.

Accordingly, Abdul Haq Hashimi rahimahullah writes:
«باشرت ذالك من أبيها مع حضرة بعلها، فيطابق الاية، وهى جواز ابداء زينتها لأبيها وبعلها.» [لب اللباب : 214/4]
“Sayyidah Fatimah radi Allahu anha, in the presence of her husband, applied a dressing to her father, the Noble Prophet sallallahu alayhi wa sallam. Thus, the conformity of the hadith with the chapter heading is established from here, and this is proof that a woman may uncover her adornment (such as her face, hands, etc.) before her husband and father.”

From this beneficial statement of Abdul Haq Hashimi rahimahullah, the intent of Imam Bukhari rahimahullah becomes clear: that a woman may uncover her places of adornment before her husband, her father, her son, and so on.

Muhammad Zakariya Kandhlawi rahimahullah states:
“Imam Bukhari rahimahullah’s purpose from the verse and the hadith is to show that Sayyidah Fatimah radi Allahu anha must have uncovered her hands and face in order to apply the dressing to the Noble Prophet sallallahu alayhi wa sallam; thus, from here, the relevance between the chapter heading and the hadith is established.” [الابواب و التراجم: 578/5]

Hadith Commentary:
In this verse, Allah the Exalted first said, (وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا)
(al-Nur: 31)
That is, only that adornment (zinah) may be revealed which there is a need to uncover.
For example, the eyes, the palms—these may be uncovered before everyone, but the rest of the adornment, such as the neck, head, chest, shins, etc., should not be uncovered before non-mahram men, except before their husbands, fathers, fathers-in-law, up to the end of the verse.
Imam al-Bukhari rahimahullah has brought the hadith of Fatimah radi Allahu anha in this chapter.
Its relevance is as follows: Fatimah radi Allahu anha washed the wound of her father, i.e., the Messenger of Allah sallallahu alayhi wa sallam, so in this there must have been a need to uncover adornment.
It is thus understood that a woman may uncover her adornment before her father.
From this, the purpose of the chapter is derived.
So understand, and do not be among the heedless.

Hadith Commentary:
In this noble verse, the permission for a woman to uncover her adornment (zeenah) in front of her father is also mentioned.
Imam Bukhari rahimahullah has brought, in this regard, the hadith of Sayyidah Fatimah radi Allahu anha, that she washed the wound of her noble father, the Messenger of Allah sallallahu alayhi wa sallam, and filled it with the ashes of a burnt mat.
In this act, there was a need to uncover her adornment.
From this, it is understood that a woman may uncover her adornment in front of her father.
(Fath al-Bari: 9/426)
However, such elaboration is not necessary here because, in the Book of Marriage, the issues of husband and wife are being discussed.
Imam Bukhari rahimahullah has mentioned in the chapter heading that a woman may display her adornment in front of her husband.
According to this hadith, the noble husband of Sayyidah Fatimah radi Allahu anha, Hazrat Ali radi Allahu anhu, was also present, performing the service of bringing water.
In this context, Sayyidah Fatimah radi Allahu anha made no effort to conceal her adornment, i.e., her face, hands, etc.
From this, Imam Bukhari rahimahullah has established his intended point.
And Allah knows best.

Explanation:
From this hadith, the permissibility of taking medicine and seeking treatment is established, and that this does not contradict reliance (tawakkul) upon Allah. Furthermore, it shows that it is permissible to seek assistance from others in removing impurity (najasah).

Hadith Commentary:
From this hadith, the permissibility of taking medicine and seeking treatment is established, and that this is not contrary to reliance (tawakkul) upon Allah.
Additionally, it is proven that in removing impurity (najasah), it is permissible to seek assistance from others.

Hadith Commentary:
➊
The blessed face of the Messenger of Allah (sallallahu alayhi wa sallam) was wounded during the Battle of Uhud.
When pouring water did not stop the bleeding, an old mat was burned and its ashes were filled into the wound.
These ashes possess the property that they immediately stop bleeding.
This is why, after circumcising (khitan) children, ashes are applied to the area, but nowadays, in this advanced era, modern facilities are utilized.
There are two benefits to having circumcision performed by doctors:
* The child does not experience pain, because they numb the area with an injection before the circumcision.
* Such medicines are used that the wound heals quickly.

➋
Hazrat Sahl (radi Allahu anhu) said that at that time, no one was more knowledgeable than him, because this incident occurred during the Battle of Uhud, and when Hazrat Sahl narrated this hadith, more than eighty years had passed since the event, and Hazrat Sahl was the last Companion to pass away in Madinah.
He passed away in 91 AH,
while he was one hundred years old.
(Fath al-Bari: 1/462)
Allamah Ibn Battal extracted the following benefits from this hadith:
* A woman, in view of serving and nursing her father and other mahrams, may touch their bodies.
* The permissibility of medicine and treatment is established, and doing so is not contrary to reliance (tawakkul) on Allah.
* The permissibility of seeking help from others in medical treatment is established.
* The benefit of applying the ashes of a burned mat to wounds is known.
* The Prophets (alayhim as-salam) were also subjected to trials and hardships.
* If people are unaware of something, they have the right to ask the scholars about it.
(Sharh Ibn Battal: 1/362 and Umdat al-Qari: 2/689)

➌
The addition of (عَن وَجهِه) in the title was made only to match the incident, as Hazrat Fatimah (radi Allahu anha) was washing the blessed face of the Messenger of Allah (sallallahu alayhi wa sallam) with her own blessed hand.
This does not mean that if any other part of the body besides the face is touched, there would be a different ruling.
And the relevance of bringing this narration in the Book of Ablution (Kitab al-Wudu) is that linguistically, wudu is derived from wada’ah, which means beauty and cleanliness; therefore, removing the impurity of blood from the face is included in this. However, the people of “Tadabbur” have criticized Imam Bukhari (rahimahullah), as Islahi Sahib says:
“There is no question of any legal ruling arising here.
There was no need to attach this chapter.”
(Tadabbur Hadith: 1/334)
But in our view, this is the greatness of Imam Bukhari (rahimahullah) that even his opponents are compelled to acknowledge his meticulousness. Thus, Islahi Sahib describes Imam Bukhari’s precision in these words:
“If Sayyidah Fatimah (radi Allahu anha) washed the wound of the Noble Prophet (sallallahu alayhi wa sallam), then this is a very important event in history.
For all women and girls of the world, this is an example.
In this regard, the Imam wants to establish that in the case of wounds, etc., on the limbs of ablution, one may seek help from another in performing ablution.”
(Tadabbur Hadith: 1/334)

Hadith Commentary:
The iron helmet, which covered the head, broke and penetrated into the blessed face, due to which the face became bloodied. This refers to that occasion. The correspondence between the chapter and the hadith is evident. This is an incident from the Battle of Uhud.

Hadith Commentary:
(1)
A mat (hasir) was made from palm leaves among the Arabs.
Whether the ash is from palm leaves, burlap made of jute, or cotton cloth, it stops the bleeding.
The purpose was to close the blood vessels, and by closing them, the bleeding stops on its own.

(2)
The special quality of ash is that when it is applied to a wound, it stops the bleeding and also dries the area where the blood is flowing. Accordingly, Imam Tirmidhi rahimahullah has titled this hadith with the words:
(Bab al-Tadawi bil-Ramad)
“Chapter: Treating with Ash.”
Hafiz Ibn Hajar rahimahullah writes that blood should be washed with water when the wound is not deep, but when the wound is deep, there is a greater risk of harm if water enters it.
(Fath al-Bari: 10/215)