Bukhari

Hadith Commentary: In the narration, there is mention of Prophet Sulayman (Solomon), and this is the relevance to the chapter. The supplication of Prophet Sulayman is mentioned in the verse: ﴿قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ (Sad: 35).

Hadith Commentary:
➊
In this hadith, there is mention of Prophet Sulayman (alayhis salam), and for this reason, Imam Bukhari (rahimahullah) has included it.
The supplication of Prophet Sulayman (alayhis salam) is mentioned in the following verse:
“My Lord! Forgive me and grant me a kingdom such as will not belong to anyone after me.” ()

➋
In this hadith, there is an indication that the Messenger of Allah (sallallahu alayhi wa sallam), out of consideration for Prophet Sulayman (alayhis salam), let that rebellious jinn go.
It is also possible that employing the jinn for work was a unique characteristic of Prophet Sulayman (alayhis salam).
The Noble Qur’an explicitly states that we cannot see the jinn; they see us. ()
Indeed, Allah the Exalted had subjugated all the jinn for Prophet Sulayman (alayhis salam), and he would employ them for various tasks.

Hadith Commentary:
In another narration of Sahih al-Bukhari, it is stated that a rebellious jinn came before me and attacked me.
(Sahih al-Bukhari, al-‘Amal fi al-Salah, Hadith: 1210)
In Sahih Muslim, it is mentioned that he tried to throw a flame of fire at my face.
(Sahih Muslim, al-Masajid, Hadith: 211 (542))
In Musnad Ahmad, it is narrated: I seized him, threw him to the ground, and squeezed his throat so forcefully that his saliva fell upon my hands, and I felt its coolness.
(Musnad Ahmad: 1/413)
The purpose of Imam al-Bukhari rahimahullah is to show that it is permissible to tie a debtor for admonition or a disbeliever for a beneficial reason to a pillar of the mosque, and this does not violate the sanctity of the mosque, because in the era of the Messenger sallallahu alayhi wa sallam, all such actions would take place in the Prophet’s Mosque itself.

The benefit of imprisoning a debtor in the mosque is that when Muslims see him during prayer times, perhaps someone will feel compassion for him and help him in repaying the debt, and he himself, out of shame, will try to pay off the debt as soon as possible to remove his embarrassment.

Similarly, the benefit of imprisoning a disbeliever in the mosque could be that he will witness the affairs of the Muslims with his own eyes, become acquainted with their worship and other virtues, and thus be aided in accepting the truth of Islam and embracing faith.

In summary, Imam al-Bukhari rahimahullah has established that if there is a legitimate Shari‘ah benefit, it is permissible to imprison a debtor or a non-Muslim in the mosque.

However, the narration can be used as evidence for the permissibility of imprisoning a captive in the mosque. As for the debtor, he is not mentioned in it.

Regarding this, ‘Allamah ‘Ayni rahimahullah states that the debtor can be analogized to the captive, because the debtor is also, in the right of the creditor, like a captive; therefore, he too should be considered established by the narration.
(‘Umdat al-Qari: 3/510)

Note:
Other discussions related to this hadith will be mentioned in the Book of the Beginning of Creation (Hadith: 3284),
the Book of the Stories of the Prophets (Hadith: 3423),
and the Book of Tafsir (Hadith: 4808),
by the permission of Allah Ta‘ala.

Hadith Commentary:
➊
Since in the Prophetic era there was no formal prison, the accused, criminal, or detainee would be made to sit in the mosque and was not allowed to go anywhere from there. The very first prison was established by Sayyiduna Umar radi Allahu anhu, who purchased a house in Makkah Mukarramah for this purpose. At this point, a question arises: whether it is a jinn or a shaytan, these are not corporeal (earthly) beings like humans that they could be tied to a pillar. The answer is that when a jinn or shaytan comes in the form of a human or animal, the characteristics of that creature are found in it, whose form it has assumed. Some narrations indicate that this afreet appeared in the form of a cat; therefore, there is no problem in tying it.

➋
This was a distinction of Hazrat Sulaiman alayhis salam, which neither any prophet after him attained, nor did any king ever possess such a kingdom. However, this great sovereignty did not become an obstacle to his worship. To live a life of poverty amidst kingship is also the work of the friends of Allah; therefore, Allah Ta’ala included him among the close ones (muqarrabeen) and granted him lofty ranks.

Hadith Commentary:
➊
A very rebellious type of devil attacked the Messenger of Allah (sallallahu alayhi wa sallam).
The Messenger of Allah (sallallahu alayhi wa sallam) caught him and strangled him, then intended to tie him to a pillar of the mosque so that the noble Companions (radi Allahu anhum) could see this accursed one. But then he remembered the supplication of Prophet Sulayman (alayhis salam), in which he pleaded to Allah:
﴿رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لا يَنْبَغِي لأحَدٍ مِنْ بَعْدِي﴾
“O my Lord! Forgive me and grant me a kingdom such as shall not belong to anyone after me.”
()
So the Messenger of Allah (sallallahu alayhi wa sallam) let him go, humiliating him.
In this way, he (the devil) was utterly unsuccessful in his objective.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 461)

➋
The point is that the accursed devil possesses such a filthy nature that he did not even refrain from attacking the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
Here, the objection may not be raised that in another hadith it is stated that Satan even flees from the shadow of Umar (radi Allahu anhu).
If Satan fears Umar (radi Allahu anhu), then how did he come to the presence of the Prophet (sallallahu alayhi wa sallam)?
The Prophet (sallallahu alayhi wa sallam) is far superior to Umar (radi Allahu anhu).
The answer to this is that thieves, robbers, and miscreants fear the police chief more than the king; they think that the king might show them mercy.
So, from this, it does not follow that the police chief is superior to the king.
From this hadith, Imam Bukhari (rahimahullah) deduced that pushing away or shoving an enemy does not invalidate the prayer.
Imam Ibn al-Qayyim (rahimahullah) in "Kitab al-Salat" has stated the view of the Ahl al-Hadith that clearing one's throat during prayer, or if there is no one at home, opening the door, killing a snake or scorpion if it appears, responding to a greeting with a hand gesture, or moving forward or backward out of necessity—all these actions are permissible.
They do not invalidate the prayer.
(Wahidi)
In some manuscripts, the phrase "thumma qala al-nadr ibn Shumayl" is not present.

Hadith Commentary:
➊
In one narration, it is stated that Satan flees even from the shadow of Umar (radi Allahu anhu).
When Satan fears Umar, then why did he attack the Prophet (sallallahu alayhi wa sallam)? The answer is that thieves, robbers, and ruffians fear the police more, but are not afraid of the ruler of the time, because they think that the king might show them mercy.
This does not prove that the police hold a higher status than the king.
➋
Imam Bukhari (rahimahullah) has proven from this that pushing away an enemy or grabbing him during prayer does not invalidate the prayer.
Similarly, removing shoes during prayer, suppressing a yawn, a child climbing onto one's back, wiping saliva with the shoe, killing a snake or scorpion, spitting, carrying a child while praying, crying excessively, and snorting—none of these invalidate the prayer.

Hadith Commentary:

Benefits and Issues:
The Prophet sallallahu alayhi wa sallam strangled a rebellious jinn during prayer and intended to tie it to a pillar of the mosque. From this, it is established that certain actions and movements are permissible within the prayer when there is a need. Furthermore, during the prayer itself, the Prophet’s sallallahu alayhi wa sallam attention turned towards the supplication of Prophet Sulayman alayhis salam. From this, it is understood that if one’s attention suddenly shifts to something else during prayer, the prayer is not invalidated.