Bukhari

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah says that this hadith proves the permissibility of wearing red clothing. However, the Hanafis hold the opposite view; they say that red clothing is disliked (makruh), and they have interpreted the mentioned hadith by saying that this hulah (garment set) consisted of such sheets in which there were red stripes. (Fath al-Bari: 1/629)
But among the Hanafis, there is further detail, which Mulla Ali Qari rahimahullah has explained as follows: If the color is of ‘usfur (safflower) or saffron, then its use is disliked (makruh) for men. If the red color is other than these two, then it should be seen whether the red is bright or light; if it is bright, then its use is mildly disliked (makruh tanzihi) or contrary to piety (khilaf taqwa), and if the color is pale, then its use is permissible (mubah). Furthermore, if the red garment is striped, meaning the base is white and there are red stripes on it, then its use is recommended (mustahabb).
It can even be called a sunnah, because the Messenger of Allah sallallahu alayhi wa sallam liked it.
Imam Bukhari rahimahullah has written that this garment of the Prophet was not purely red, but rather had red stripes. From this, it is permissible for men to wear red clothing, provided that there is no resemblance to women or disbelievers, nor the desire for fame or showing off. (Awn al-Bari: 1/508)
Hafiz Ibn Hajar rahimahullah has written, quoting the hadith scholar Ibn al-Tin rahimahullah:
Some people think that the Messenger of Allah sallallahu alayhi wa sallam wore this red garment due to wartime circumstances.
This view is questionable, because this incident occurred after the Farewell Pilgrimage (Hajjat al-Wada‘), and at that time there were no wartime circumstances. (Fath al-Bari: 1/629)
It should be noted that this detail regarding red color pertains to clothing; as for leather, there is no dislike (karahah) in any color.
2.
There is a narration from Abdullah ibn Amr radi Allahu anhu that a man passed by the Messenger of Allah sallallahu alayhi wa sallam wearing two red garments. He greeted the Prophet, but the Prophet did not reply to his greeting. (Sunan Abi Dawud, Book of Clothing, Hadith: 4069)
From this hadith, it appears that the Messenger of Allah sallallahu alayhi wa sallam did not consider red clothing to be good, which is why he did not even deem it appropriate to reply to his greeting.
Whereas in the hadith presented by Imam Bukhari rahimahullah, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam himself wore red clothing.
Hafiz Ibn Hajar rahimahullah has given several answers to this: its chain of narration is weak, as Hafiz Ibn Hajar rahimahullah has explicitly stated. (Fath al-Bari: 1/629)
Although Imam Tirmidhi rahimahullah has graded it as hasan. (Jami‘ al-Tirmidhi, Book of Manners, Hadith: 2807)
If its chain is accepted as authentic, then a stronger hadith opposes it, and preference will be given to that.
Then, this is a specific incident in which there could be another reason; it is possible that the Messenger of Allah sallallahu alayhi wa sallam did not reply to the greeting for some other reason.
Imam Bayhaqi rahimahullah has answered it by saying that it was dyed after being made; if the thread is dyed and then the cloth is made, then there is no harm.
Imam Tirmidhi rahimahullah has answered that the garment was dyed with ‘usfur (safflower); if it is dyed with something else, then there is no prohibition.
This is why Imam Tirmidhi rahimahullah has titled this hadith with the words: (Chapter: What has come regarding the dislike of wearing clothes dyed with ‘usfur for men)
“The dislike of clothes dyed with ‘usfur.”
In any case, red-colored clothes can be used, and there is no prohibition in it, provided there is no resemblance to women or disbelievers.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has presented in the chapter the turning of the face here and there at the time of the call to prayer (adhan). The relevance here appears to be that ablution (wudu) is a condition for prayer, and a person cannot turn his face here and there during prayer because facing the qiblah is a condition in prayer. Therefore, when a person can turn his face here and there during the adhan, it becomes clear that ablution is not a condition for it. As has been narrated from Umm A’ishah radi Allahu anha regarding the action of the Prophet sallallahu alayhi wa sallam, that he used to remember Allah in every state, it is evident that ablution is not a condition for remembering Allah in every state, and giving the adhan is also a form of remembrance (dhikr), and ablution is not a condition for it either.

◈ The narration from Abu Juhaifah that Bilal radi Allahu anhu used to turn his face here and there during the adhan also indicates this same issue. «والله اعلم»

◈ Shah Waliullah rahimahullah says: «غرضه اثبات ان الأذان غير ملحق بالصلاة فى الاحكام ولا يشترط فيه الاستقبال، وبهذا يتحقق المناسبة بين الترجمة والاثار الواردة فيه» [شرح تراجم ابواب البخاري، ص202]
“Imam Bukhari rahimahullah’s intent is to establish that the adhan is not attached to the prayer, nor is there any condition of facing the Ka’bah (Baytullah) in it.”

Therefore, this is the relevance between the chapter heading and the reports that have been mentioned.

◈ Imam Abdullah bin Salim al-Basri rahimahullah says:
«لأن الأذان من جملة الاذكار فلا يشترط فيه ما يشترط فى الصلاة من الطهارة ولا من استقبال القبلة كما لا يستحب فيه الخشوع الذى ينافيه الالتفات» [ضياء الباري فى مالك ابواب البخاري، ج7، ص74]
“The adhan is, in reality, among the acts of remembrance (adhkar), and for its performance, those conditions are not required which are necessary for prayer, such as being in a state of purity (taharah), facing the qiblah, and even having humility (khushu’) in it is not recommended, which would be contrary to turning (the face)—that is, one may turn the face during the adhan.”

“Imam Bukhari rahimahullah’s purpose in the chapter heading is that the mu’adhdhin (caller to prayer) may turn to the right and left. As is mentioned in Sahih Muslim, that I (while giving the adhan) turn my face here and there, that is, to the right and to the left, at «حي على الصلاة» and «حي على الفلاح».”

The conclusion of these clarifications is that when turning (the face) is permissible in the adhan, its ruling is not like that of prayer, because humility and submissiveness are absolutely necessary in prayer. So, when the ruling of the adhan is not like that of prayer, then purity (taharah) is also not a condition for it. From here, the relevance between the chapter heading and the hadith becomes clear.

Hadith Commentary:
Under this chapter, the esteemed Imam (rahimahullah) has shed light on several issues.
For example, it is correct for the muezzin to turn his face to the right and left at the time of saying "Hayya 'ala as-salah" and "Hayya 'ala al-falah," and it is also permissible to insert the fingers into the ears so that the voice is raised.
If someone does not insert his fingers into his ears, there is no harm in that either.
It is better to give the call to prayer (adhan) after performing ablution (wudu), but ablution is not a condition for it. Those who have considered ablution necessary have only adopted the aspect of virtue.

Hadith Commentary:
Imam Bukhari rahimahullah’s intent here is to show that while giving the call to prayer (adhan), it is permissible to turn the face to the right and left; it is not necessary to keep the face directed toward the qiblah as in prayer.

In one narration, the specific time is mentioned when the mu’adhdhin should turn his face, that is, at the moments of saying “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah,” he should turn his face to the right and left.

The heading that Imam Ibn Khuzaymah rahimahullah has established for this narration indicates that instead of turning the entire body, only the face should be turned.

In the narration of Musannaf ‘Abd al-Razzaq, there are two additions:
One is turning the entire body, and the other is inserting the fingers into the ears.

From the narration of Tirmidhi, it is also apparent that instead of only turning the face to the right and left, the entire body was turned, but in some narrations, the turning of the body is negated as well.

A reconciliation has been made between these narrations in such a way that in those narrations where turning is affirmed, what is meant is only turning the face, and in those narrations where turning is negated, what is meant is turning the entire body.

(Fath al-Bari: 2/151)

In any case, Imam Bukhari rahimahullah, by bringing the word “hal” in the chapter heading, has indicated that there is a difference of opinion among the early scholars regarding these issues, and then he has clarified his own inclination through the traditions and narrations.

And Allah knows best.

«باب هل يتتبع المؤذن فاه هاهنا وها هنا، وهل يلتفت فى الأذان»

Chapter: Should the muezzin turn his face to the right and left during the call to prayer (adhan), and is it permissible for him to look around while giving the adhan?

Benefits:

➊ In this chapter, the Imam has discussed three issues: First, whether the muezzin can turn his face to the right and left during the adhan; second, whether the muezzin should put his fingers in his ears while giving the adhan; and third, whether ablution (wudu) is necessary for the adhan. The basis of all these issues is that the adhan is a separate act of worship from the prayer, and it does not have the same restrictions as prayer. For example, for prayer, it is necessary to be in a state of ablution, to face the qiblah, not to look around, not to talk to anyone, to avoid laughing, and to maintain humility and submissiveness, and all these matters are proven by the Qur'an or hadith. However, for the adhan, none of these restrictions are established from the Qur'an or hadith.

➋ The matter of turning and looking to the right and left during the adhan will be discussed under the upcoming hadith.

➌ Regarding putting fingers in the ears during the adhan, the Imam has narrated two reports: one is that it is mentioned from Bilal radi Allahu anhu that he put his fingers in his ears. The second is that Ibn Umar radi Allahu anhuma did not put his fingers in his ears. From this, it is understood that there is flexibility in this matter; whether one puts his fingers in his ears or not, both are correct. However, one point worth noting is that he has narrated the report of Bilal radi Allahu anhu with the words «يُذْكَرُ» ("it is mentioned"), which he generally uses for a narration that has some weakness, whereas he has narrated the report of Ibn Umar radi Allahu anhuma with words that indicate certainty and affirmation. This suggests that, according to him, the practice of Ibn Umar radi Allahu anhuma is preferable, although the other is also permissible. However, Hafiz Ibn Hajar rahimahullah has strengthened it with some reports and evidences, one of which is the hadith of Tirmidhi narrated from Abu Juhaifah radi Allahu anhu that he saw Bilal radi Allahu anhu giving the adhan, turning around and moving his mouth here and there, and his fingers were in his ears. [ترمذي: 197] Tirmidhi has graded it as hasan sahih, and Shaykh al-Albani rahimahullah has graded it as sahih. Hafiz rahimahullah states that there are two benefits to putting the fingers in the ears: one is that it makes the voice louder, and the second is that it is a sign of the adhan; a distant or deaf person, upon seeing it, realizes that the muezzin is giving the adhan. Nowadays, due to loudspeakers, there is little need to put fingers in the ears or to turn right and left, so if these actions are not done, there is no harm.

➍ Regarding giving the adhan in a state of ablution, the Imam has mentioned a statement of Ibrahim al-Nakha'i that there is no harm in giving the adhan without ablution. Another is from Ata' that ablution is a right and a sunnah, but along with this, he has mentioned the hadith narrated from Umm al-Mu'minin Aisha radi Allahu anha that the Prophet sallallahu alayhi wa sallam used to remember Allah in all his times. This shows that he prefers the statement of Ibrahim al-Nakha'i rahimahullah, that ablution is not necessary for the adhan. However, there is no doubt that giving the adhan or remembering Allah in a state of ablution is better than doing so without ablution, because ablution itself is an act of worship.

Benefit:

A part of this narration of Abu Juhaifah radi Allahu anhu has already been mentioned in hadith (187). In this hadith, there is mention of the muezzin turning his mouth here and there. In Sahih Muslim, the narration from Sufyan through Waki' is detailed. Its wording is: «فَجَعَلْتُ أَتَتَبَّعُ فَاهُ هَاهُنَا وَهَاهُنَا - يَقُولُ: يَمِينًا وَشِمَالًا - يَقُولُ: حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ» [مسلم: 503/249] "So I also began to turn my mouth here and there, that is, to the right and to the left, following his mouth, when he was saying «حَيَّ عَلَى الصَّلَاةِ» and «حَيَّ عَلَي الْفَلَاحِ»." In this, the occasion for turning the mouth during the adhan is also mentioned, that it is at the time of «حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ», and that only the mouth is to be turned here and there, not the whole body. Ibn Khuzaymah has established a chapter on both these points in his hadith (387). Then, there is a difference of opinion as to whether in «حَيَّ عَلَى الصَّلَاةِ» both times the mouth should be turned to the right, and in «حَيَّ عَلَى الفَلَاحِ» both times to the left, or in both «حَيَّ عَلَى الصَّلَاةِ» and «حَيَّ عَلَي الْفَلَاح» one time to the right and one time to the left. Ibn Battal has stated in [شرح صحيح بخاري]: the first view is closer to the wording of the hadith, whereas in the second view, both phrases get a share of the right and left sides.

It should be noted that the benefit of turning the mouth is when the adhan is being given from a high place and the intention is to make the voice reach far to both the right and left sides. With a loudspeaker, there is no need for this; however, if one turns the mouth to attain the honor of resembling Bilal radi Allahu anhu, it is better. This hadith also clarifies the difference between adhan and prayer: in prayer, it is not permissible to turn the mouth to the right or left, nor is it allowed to look around, whereas in the adhan, Bilal radi Allahu anhu did both these actions.

Here, the issues related to the adhan are concluded; after this, the issues related to congregational prayer will be mentioned.

Hadith Commentary:
From this, one can gauge the extent of love and devotion the Companions (radi Allahu anhum) had in their hearts for the Messenger of Allah (sallallahu alayhi wa sallam).
They would strive with eagerness to obtain the water that fell from his ablution (wudu).
Radi Allahu anhum ajma'in.
During the narration, mention is made of the red tent; this is what corresponds to the chapter heading.

Hadith Commentary:
Imam Bukhari rahimahullah has established a chapter heading regarding the red leather tent, but in the second hadith, there is no mention of a red tent. In reality, the incident mentioned in the first hadith pertains to the Farewell Pilgrimage (Hajjat al-Wada‘), while the second hadith refers to the Battle of Ta’if, during which the spoils of Hunayn were distributed.
There is only a two-year gap between these two events.
The Messenger of Allah sallallahu alayhi wa sallam was not so extravagant that he would purchase a new tent after two years; rather, the tent in which he was present during the Farewell Pilgrimage is the very same tent in which he gathered the Ansar and dispelled their misunderstanding. Therefore, even though the second hadith does not mention a red tent, the tent referred to is also the red tent.
And Allah knows best. (Fath al-Bari: 10/386)

Hadith Commentary:

Benefits and Issues:
If there is a sutrah (barrier) in front of the imam, then passing in front of him does not affect the prayer.