Bukhari

Hadith Commentary:
This is the prescribed supplication (dua) to be recited at the time of intercourse with one's wife.
It has many benefits, which will be known through experience.

Hadith Commentary:
1.
The requirement of the Shari'ah is that the name of Allah should be mentioned before undertaking any action, so that Satan does not get an opportunity to interfere. Allah the Exalted has said:
﴿وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا﴾ “Whoever turns away from the remembrance of the Most Merciful, We appoint for him a devil.” (: Az-Zukhruf 43:36)
In this hadith, a Muslim is instructed that when approaching his wife (for intimacy), he should remember Allah, so that Satan cannot gain control over him or his offspring.
Thus, in one narration it is stated:
“By reciting the mentioned supplication, Satan will not be able to gain control over the offspring that results.” (Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3283)
2.
Imam al-Bukhari rahimahullah has established from this hadith that Satan is always intent on causing harm to the people of faith, and this is among his evil characteristics.
And Allah knows best.

Hadith Commentary:

Al-Kirmani said: If you ask, what is the difference between "qada" and "qadar"? I say: There is no difference between them linguistically. However, in technical usage, "qada" is the comprehensive, general command that was decreed in pre-eternity (azal), and "qadar" is the particulars of that generality. (Fath)

That is, Kirmani has said that there is no difference between the words "qada" and "qadar" in language, but in technical terminology, "qada" is that which was decreed in a general way on the first day (of creation), and the particulars of that generality are called "qadar".

In the mentioned hadith, the phrase "thumma qaddara baynahuma" is explained in this way.

Nowadays, people, immersed in their emotions, become heedless of this supplication and follow the desires of the self, thus depriving themselves of an immense blessing.

Hadith Commentary:
(1)
The meaning of Satan not causing harm is that he will not be able to participate with the father in intercourse with the mother of the child, as Imam Mujahid rahimahullah has said: When a person approaches his wife and does not recite "Bismillah," then Satan becomes a partner in the intercourse. Hafiz Ibn Hajar rahimahullah has considered this meaning to be "closer" (i.e., more correct). (Fath al-Bari: 9/296)

(2)
Sometimes it is observed that some children resemble their parents in appearance, but their habits and characteristics are like those of Satan. How regrettable it is that when the foundation of the leader of the universe (i.e., mankind) is being laid, man, in a state of self-absorption, overpowered by his desires, forgets the name of Allah. The result of this misfortune is that the offspring are not protected from satanic influences. And Allah knows best.

(3)
In this hadith, there is mention of divine decree (qada wa qadar). Qada, in general, is the name for the universal matter that is established from pre-eternity, while qadar is the name for its details that manifest in the future. There is an indication of this in the Noble Qur'an: "And with Us are the treasuries of all things, but We send it down only in a known measure." (: al-Hijr: 21, and ‘Umdat al-Qari: 14/123)

Hadith Commentary:
It has also been established to seek blessing with the name of Allah at the time of intercourse; this is the relevance to the chapter.

Hadith Commentary:
In this hadith, another form of invoking Allah through His names and supplicating to Him is described: when a person approaches his wife to fulfill his sexual desire, if at that time he mentions the name of Allah and worships Him through this remembrance, and seeks refuge from the accursed Shaytan by means of Allah’s name, then Allah grants him his objective.

In such circumstances, if there is trust and certainty in Allah, as well as faith in the truthfulness of His Messenger, then indeed Allah protects his offspring from the misguidance of Shaytan.

In any case, in this hadith, the interpretation of this verse is presented in another manner:
“The most beautiful names belong to Allah, so call on Him by them.” ()

Hadith Commentary:
Even at the time of intercourse with a woman, one should not be overpowered by lust, but rather remember Allah. The necessary effect of this is that this state will have a complete impact on a person's offspring as well, and they will certainly remain protected from satanic characteristics and influences, because the traits of parents are also transferred to their children.
Except as Allah wills.

Hadith Commentary:
(1)
The mentioned supplication is not to be recited at the time of intercourse itself, but rather at the time of intending intimacy with one’s wife.
A man should not be overpowered by lust at that moment; rather, he should mention the name of Allah and recite the aforementioned supplication, then begin the union.
In this way, the full effect of this state will be imparted to his offspring.
Indeed, such offspring will remain protected from satanic influences.
On the contrary, if one becomes heedless of Allah and merely fulfills his desire like animals, then the offspring resulting from such intimacy will not be safe from the evil of Satan.
How astonishing it is that, when laying the foundation of the chief of creation (i.e., a human being), the Creator of the universe is neglected.

(2)
The main fundamental reason for the generally corrupt morals and habits of the generations being born in the present era seems to be precisely this.
May Allah grant all of us the ability to act upon, benefit from, and appreciate the guidance of the Messenger of Allah sallallahu alayhi wa sallam.
Hafiz Ibn Hajar rahimahullah writes that what is meant by protection from the evil of Satan is the protection of his religion and body; protection from satanic whisperings is not intended, because that will continue to occur.
(Fath al-Bari: 11/228)

Hadith Commentary:
➊
This hadith has already been mentioned previously.
What is meant by the devil not harming is that the devil will not be able to overpower him in such a way that he prevents him from performing any righteous deed.
This does not mean protection from every kind of whispering (waswasah).
In any case, such actions and supplications should be made a part of one’s life.
➋
It should be noted that the aforementioned supplication is not only for the husband, but the wife should also recite it.
➌
The purpose of mentioning another chain of narration at the end of the hadith is that Imam Shu’bah had two teachers:
One is Mansur and the other is A’mash.
Both of them narrate from Salim.
And Allah knows best.

Explanation:
According to the Ahl al-Hadith, saying “Bismillah” at the beginning of ablution (wudu) is necessary. Imam Bukhari rahimahullah has established in the hadith mentioned in the chapter heading that just as saying “Bismillah” at the beginning of intercourse is legislated, then why would it not be legislated in ablution, which is an act of worship? In one narration it is stated: «لاوضوء لمن لم يذكر اسم الله عليه» “Whoever does not recite Bismillah, his ablution is not valid.” This narration did not meet the conditions of Imam Bukhari, so he left it and instead deduced from this hadith that saying “Bismillah” at the beginning of ablution is necessary. Ibn Jarir narrated in Jami‘ al-Athar from Mujahid that when a man has intercourse with his wife and does not recite Bismillah, Satan also has intercourse with his wife. The Qur’anic verse «لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ» [55-الرحمن:56] negates this. (Qastallani rahimahullah)

The teacher of the scholars, Shaykh al-Hadith Mawlana Ubaidullah Sahib Mubarakpuri, under the hadith «لا وضوء لمن لم يذكر اسم الله عليه», states:
«اي لايصح الوضوءولا يوجد شرعا الا بالتسمية اذا لا صل فى التفي الحقيقة والنفي الصحة اقرب الي الذات واكثر لزوما للحقيقة فيستلزم عدمها عدم الذات وماليس بصحيح لايجزي ولايعتد به فالحديث نص على افتراض التسمية عندابتداءالوضوءواليه ذهب احمد فى رواية وهو قول اهل الظاهر وذهبت الشافعية والحنفية ومن وافقهم الي ان التسمية سنة فقط واختار ابن الهمام من الحنفية وجوبها» [مرعاة]
The summary of this statement is that reciting Bismillah before ablution is obligatory. This is the view of Imam Ahmad and the Zahiri scholars. The Hanafis, Shafi‘is, and others consider it a Sunnah. However, among the Hanafis, a great scholar, Imam Din Humam, holds it to be obligatory. Allamah Ibn al-Qayyim, in I‘lam, has presented more than fifty proofs for the obligation of Bismillah.

Commentary of the Author of Anwar al-Bari:
There is no doubt that the author of Anwar al-Bari has left no stone unturned in criticizing Imam Bukhari rahimahullah at every point of disagreement. However, the scholarly eminence of Imam Bukhari rahimahullah is such a reality that even his staunchest opponents are compelled to acknowledge it at times. The commentary of the author of Anwar al-Bari on the aforementioned discussion is a clear proof of this. Accordingly, he quotes his respected teacher, Mawlana Anwar Shah Sahib rahimahullah, who said:

The Exalted Status of Imam Bukhari:
Here, it is noteworthy that despite his aforementioned inclination, Imam Bukhari did not mention the recitation of Bismillah for ablution in the chapter heading, so as not to indicate approval of those hadiths that are narrated regarding ablution. He did not even consider it appropriate to mention the hadith of Tirmidhi in the chapter heading. This demonstrates the “greatness and elevated status” of Imam Bukhari, that the hadiths which other hadith scholars mention under chapter headings, Imam Bukhari does not even mention them in his chapter titles and headings. Then, since there was no reliable hadith according to his inclination, he adhered to generalities and included ablution under them, and also mentioned intercourse alongside it, so that it would be understood that if mentioning the exalted name of Allah is legislated before intercourse, then it is even more appropriate that it be legislated before ablution. In other words, this is an analogy based on similar cases.” [انوار الباری، ج4، ص: 161]

Sincere Advice:
The author of Anwar al-Bari, in various places, has spoken disparagingly about the status of Imam (may his secret be sanctified), referring to him with sarcastic terms such as “non-jurist,” “touchy,” and so on. It would be better if, before belittling the status of Imam (may his secret be sanctified), you would reflect a little, as the greatness and elevated status of Imam Bukhari rahimahullah is a reality clearer than the sun. Those who deny it only provide the means for their own disparagement. Perhaps some of our respected readers may consider our statement to be an exaggeration, so we present one or two examples, from which it can be gauged how much constriction the author of Anwar al-Bari harbors in his heart towards the leader of the hadith scholars (may his secret be sanctified).

The Narrations of Innovators and People of Desires in Bukhari and Muslim:
Until today, the Islamic world has always considered Sahih Bukhari, and then Sahih Muslim, to be extremely reliable books. Especially after the Noble Qur’an, the most authentic book is Sahih Bukhari. However, in the opinion of the author of Anwar al-Bari, in some places in Bukhari and Muslim, there are also narrations from innovators and people of desires, who are among the worst types of people. Accordingly, he states:
SA “Imam A‘zam Abu Hanifah rahimahullah and Imam Malik rahimahullah would not accept the narration of a hadith from an innovator, no matter how pious and truthful he may be. In contrast, in Bukhari and Muslim, narrations from innovators and some people of desires have also been included, although the condition and consideration of being trustworthy and truthful in speech has been observed.” [انوارالباري،ج4،ص: 53] EA
It is a matter of reflection as to what opinion simple-minded people will form about Bukhari and Muslim as a result of this statement by the author of Anwar al-Bari. Our claim is that you have merely misrepresented the facts; if you present a list of innovators and people of desires in Bukhari and Muslim, then a detailed response will be written, and your slander will be clearly addressed.

Another Blameworthy Attempt to Undermine the Status of Imam Bukhari rahimahullah and His Jami‘:
«حبك الشئي يعمي ويصم» Excessive love for something makes a person blind and deaf. Alas, the author of Anwar al-Bari has fully confirmed this prophetic statement. In order to undermine the status of Sahih Bukhari and to cast aspersions on the intentions of the leader of the hadith scholars, he states in a very scholarly manner:
SA “We have just explained that in the book al-Athar of Imam A‘zam, the number of hadiths reaches up to four thousand. In comparison, the total number of non-repetitive, connected hadiths in all the chapters of Jami‘ Sahih Bukhari is 2,353, as explicitly stated by Hafiz Ibn Hajar rahimahullah. The total number of hadiths in all the chapters of Sahih Muslim is four thousand. Abu Dawud contains 4,800, and Tirmidhi contains five thousand. From this, it is known that the largest collection of hadiths of rulings is in the book al-Athar of Imam A‘zam, then Tirmidhi and Abu Dawud, then fewer in Muslim, and the least in Bukhari. The reason for this is that Imam Bukhari rahimahullah only included those hadiths that conformed to his own ijtihad.” [انوارالباري،ج4،ص: 53] EA
You have just read from the pen of the author of Anwar al-Bari the mention of the exalted status and greatness of Imam Bukhari, and now this statement of his regarding Jami‘ al-Sahih and Imam Bukhari himself is before the readers, in which he has openly stated that Imam Bukhari only collected those prophetic hadiths that suited his own ijtihad. This attack by the author of Anwar al-Bari is so severe that no matter how much it is condemned, it is not enough. Nevertheless, acting with composure and seriousness, we will not make any retaliatory revelations. Otherwise, the reality is that «الاناء يترشح بما فيه» whatever is in the vessel, that is what spills out. The respected author himself is determined to mold the treasures of prophetic hadiths into the framework of his sectarian assumptions. Thus, he sees Imam Bukhari (may his secret be sanctified) in the same way. Truly, «المرءيقيس على نفسه»

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The relevance between the chapter and the hadith is as follows: Intercourse with one’s wife is a physical act, and performing ablution (wudu) is an act of worship and a spiritual act. When saying “Bismillah” is necessary in a physical act, then how could it not be necessary to say “Bismillah” in ablution, which is an act of worship?

◈ Hafiz Ibn Hajar rahimahullah says:
«ليس العموم ظاهرا من الحديث الذى اورده، لكن يستفاد من باب الاوليٰ لانه اذا شرع فى حالة الجماع وهى مما امر فيه بالصمت فغيره الاوليٰ . . . .» [فتح الباري ج1ص 322]
“And the apparent generality is from the hadith which (Imam Bukhari rahimahullah) has mentioned in the chapter, but what is derived is, a fortiori, because when (the tasmiyah) is legislated in the state of intercourse, even though in that state silence is commanded, then in other than that, reciting the tasmiyah is even more appropriate.”
↰ From this statement of Hafiz Ibn Hajar rahimahullah, it is also clear that he indicated that when reciting the tasmiyah is prescribed at the time of intercourse, even though silence is commanded at that time, then how could it not be legislated in other righteous deeds?

◈ Shah Waliullah Muhaddith Dehlawi rahimahullah also points to this, saying:
«التسمية الوضؤ بالحديث الذى اور ده فى هذا الباب لد لالته على استحباب تسمية الله عند الوقاع الذى هو ابعد الاحوال عن ذكر الله ففي الوضوء بالطريق الاولي» [شرح تراجمه من ابواب البخاري ص 65]
“That is, the hadith about reciting ‘Bismillah’ before ablution has been brought in the chapter heading, which indicates that reciting the tasmiyah at the time of intercourse is also recommended, even though (this act) is far removed from other states in which the remembrance of Allah is made (but when the tasmiyah is established in this, then) in other actions it is even more permissible, a fortiori.”
↰ This same reconciliation has also been given by Allamah Qastallani. [ديكهيے ارشاد الساري، ج1، ص 325]

(Qult) Furthermore, if one reflects on the chapter heading, the relevance is also apparent in this way: Imam Bukhari rahimahullah has mentioned two parts in the chapter heading:
➊ The general part, i.e. «على كل حال»
➋ The specific part, i.e. «عندالوقاع»
Now, the conformity of the hadith with the chapter heading is that in the first part, the beginning of every good deed with the tasmiyah is established, and in the second part, by the words «اذاتي اهله», coming to one’s wife, i.e. «عندالوقاع», is established. Furthermore, if one reflects, when a man goes to his wife for intercourse, after finishing he should perform ablution; when he performs ablution, it is legislated to recite the tasmiyah at its beginning, because ablution without tasmiyah is not valid. Thus, from here as well, the relevance with the chapter heading is established.

Therefore, the relevance between the chapter and the hadith is that intercourse is a physical act; when the tasmiyah is legislated in it, then ablution, which is both a spiritual and physical act, the tasmiyah is even more appropriate in it. «الله اعلم»

Hadith Commentary:
➊
In one narration, it is stated that whoever does not mention the name of Allah during ablution (wudu), his ablution is not valid.
(Jami‘ al-Tirmidhi, al-Taharah, Hadith: 25)
Since this narration did not meet the conditions set by Imam al-Bukhari rahimahullah, he devised a new approach to establish its validity, which is a clear proof of his meticulousness and eminent status. He states that the tasmiyah (recitation of “Bismillah”) is required in every circumstance, and among those circumstances is the state of sexual intercourse (jima‘).
This is a situation in which, due to various reasons, mentioning the name of Allah may not seem appropriate, as it involves nakedness and is purely an act of fulfilling desire. However, in the Shari‘ah, a specific supplication (du‘a) has been transmitted for this state as well.
When the name of Allah is mentioned even in this state, then it is all the more necessary to do so before ablution, because ablution itself is an act of worship and also a prelude to a greater act of worship.

➋
From this hadith, it is understood that the mentioned supplication should be recited at the time of sexual intercourse (jima‘).
In some chains of transmission, it is explicitly stated that this supplication should be recited when intending to have intercourse.
(Fath al-Bari: 1/318)
In some manuscripts of Sahih al-Bukhari, it is mentioned that Imam al-Bukhari rahimahullah was asked: If someone cannot recite this supplication in Arabic, is he permitted to say these words in Persian? Imam al-Bukhari rahimahullah replied:
“Yes.”
(Sharh al-Kirmani: 2/183)

➌
Generally, after intercourse with one’s wife, there is a need for istinja’ (cleansing of the private parts), hence the etiquettes of the toilet (qada’ al-hajah) are being mentioned next. Just as mentioning the name of Allah during intercourse protects the child from satanic harm, similarly, the act of tasmiyah when entering the toilet protects a person’s private parts from the evil of the devils.
This also answers the objection of ‘Allamah Kirmani that al-Bukhari does not observe proper sequence in establishing chapters; rather, he is an expert in the science of hadith, and the focus of his effort is solely to compile authentic ahadith.
(Sharh al-Kirmani: 2/183)

Hadith Commentary: Benefits and Issues: Hazrat Shaykh Abdul Haqq Muhaddith Dehlawi has written:

From this hadith it is understood that if, at the time of intimacy, such a supplication is not made to Allah Ta’ala, and one remains heedless of Allah Ta’ala and fulfills the desire of the self like animals, then the offspring born from such intimacy will not remain safe from the evil of Shaytan.

And the conditions, morals, and habits of the generation born in this era, which are generally corrupt and ruined, are fundamentally based on this very matter.

May Allah Ta’ala grant us the ability to benefit from the guidance and instructions of the Prophet (sallallahu alayhi wa sallam), and grant us the strength and courage to appreciate them.

Benefits and Issues:
Allamah Dawudi has said that what is meant here is not the child’s complete infallibility, but rather that Satan will not be able to put him to trial in matters of religion to the extent that he leads him to disbelief.
(‘Awn al-Ma‘bud)

Benefits and Issues:

➊ The time of privacy is a time for the satisfaction of sexual desires. A believer does not forget his Lord even at this time.

➋ The purpose of the relationship between husband and wife is not merely the attainment of sexual pleasure, but the acquisition of righteous offspring is also an important objective.

➌ It is better that the aforementioned supplication be recited before removing one's clothes.

➍ The benefit of this supplication is that, by its blessing, Satan remains distant at the time of privacy; thus, the risk of the offspring being affected by Satan is reduced, and protection from certain specific diseases is also attained.

Takhrij:
«أخرجه البخاري، النكاح، باب مايقول الرجل إذا أتي أهله، حديث:5165، 7396، ومسلم، النكاح، باب ما يستحب أن يقوله عند الجماع، حديث:1434.»©Explanation:
➊ This hadith mentions the supplication for seeking protection and safety from man's eternal and everlasting enemy at the time of intimacy.
➋ This hadith also shows that Satan separates and distances himself from a person only at the time of the remembrance of Allah; otherwise, he remains with a person at all times and does not separate or distance himself from him in any condition.

Benefit:
In this hadith, the supplication to be recited before having intercourse with one's wife is mentioned. Every married person and those arranging marriages should memorize this supplication by heart, because not reciting this supplication brings a great harm as well. It is mentioned in this hadith that Shaytan will harm the child.