Bukhari

Hadith Commentary:
The discussion of this hadith has already passed in the Book of Hajj.
Qastallani said that the hadith of the Farewell Pilgrimage (Hajjat al-Wada') is its abrogator, and this hadith is abrogated.
It is mentioned in the hadith of the Farewell Pilgrimage that Aisha (radi Allahu anha) applied perfume to the Messenger of Allah (sallallahu alayhi wa sallam) at the time of assuming ihram.
Therefore, the use of perfume is permissible.

Hadith Commentary:
➊
By "Ya'la" is meant Ya'la ibn Sufwan al-Tamimi radi Allahu anhu.
Umar radi Allahu anhu had kept him in his service as an attendant.
➋
Since this incident took place at the location of Ji'irrana, where there were spoils of war, Imam al-Bukhari rahimahullah has mentioned it in this context.
➌
From this hadith, it is understood that after entering the state of ihram, it is not permissible to apply perfume. However, if perfume was applied before entering ihram and its traces remain on the body after assuming ihram, then there is no harm.
It is narrated from Aisha radi Allahu anha that she used to apply perfume to the Messenger of Allah sallallahu alayhi wa sallam before ihram, and its effect would remain after ihram.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1538)
➍
This is an incident from the Farewell Pilgrimage (Hajjat al-Wada'), which occurred after this event; therefore, it will be given preference.

Chapter of Sahih Bukhari Hadith Number: 4985: «بَابُ نَزَلَ الْقُرْآنُ بِلِسَانِ قُرَيْشٍ وَالْعَرَبِ:»
Relevance between the Chapter Heading and the Hadith:
The relevance between the chapter heading and the hadith is difficult to discern, because the chapter heading clarifies that the Noble Qur’an was revealed in the Qurayshi and Arabic language, whereas the hadith presented does not pertain to the revelation of the Noble Qur’an.

Thus, Hafiz Ibn Hajar rahimahullah has explicitly acknowledged:
«قد خفي دخول هذا الحديث فى هذا الباب على كثير من الائمة حتي قال ابن كثير فى ”تفسيره“ ذكر هذا الحديث فى الترجمة التى قبل هذه اظهر وابين» [فتح الباري لابن حجر : 9/10]
“Indeed, this matter remained hidden from many Imams, as to what relevance the hadith has with the chapter heading here, to the extent that Ibn Kathir rahimahullah said in his Tafsir that this hadith is related to the previous chapter, and this is more apparent and clear.”

Some scholars have even said that the inclusion of this hadith at this place is a mistake by the scribe, because this hadith is related to the previous chapter. However, upon reflection, it becomes clear that by bringing this hadith in «نزل القرآن بلسان القريش العرب», the great Imam, Imam Bukhari rahimahullah, has a significant purpose, which he seeks to resolve through the chapter heading and the hadith under the chapter, and in this resolution, the relevance between the chapter heading and the hadith narrated from Sayyiduna Layla radi Allahu anhu is indeed present.

Ibn al-Munir rahimahullah, while explaining the relevance between the chapter heading and the hadith, states:
«كان ادخال هذا الحديث فى الباب الذى قبله اليق، لكن لعله قصة التنبيه على ان الوحي بالقرآن والسنة كان على صفة واحدة، وبلسان واحد .» [المتوري على ابواب البخاري : ص 387]
“This hadith is related to the previous chapter, but Imam Bukhari rahimahullah intends to draw attention to the fact that whether the revelation is of the Noble Qur’an or the Sunnah of the Messenger sallallahu alayhi wa sallam, both are connected, in terms of language, with the same attribute.”

From Ibn al-Munir rahimahullah’s explanation, an aspect of relevance between the chapter heading and the hadith emerges: that the Noble Qur’an and the hadith of the Messenger sallallahu alayhi wa sallam are both connected to the Arabic language, and in terms of attribute, both are the same. That is, Imam Bukhari rahimahullah wishes to explain that the Qur’an and the hadith are both attached to one thing, and that thing is revelation (wahy), which comes from Allah.

Ibn Battal rahimahullah states:
«مناسبة الحديث للترجمة : ان الوحي كله متلوا كان او غير متلو، انما نزل بلسان العرب» [شرح ابن بطال 218/10]
“The relevance of the hadith to the chapter is that the entirety of revelation, whether recited (the Qur’an) or non-recited (the hadith of the Messenger sallallahu alayhi wa sallam), is dependent upon this, and indeed both types of revelation were sent down in the Arabic language.”

Allamah ‘Ayni rahimahullah, while explaining the relevance between the chapter heading and the hadith, states:
“By bringing this hadith under the chapter, Imam Bukhari rahimahullah’s purpose is to draw attention to the fact that both the Qur’an and the hadith are connected to revelation, which was revealed in this one language.” [عمدة القاري للعيني : 10/20]

Imam Qastallani rahimahullah has also given nearly the same explanation. [ارشاد الساري : 8/9]

Imam Jalal al-Din al-Suyuti rahimahullah states:
«ومناسبة حديثه للباب الاشارة الي ان القرآن نزل بلسان العرب مطلقاً قريش وغيرهم، لان السائل من غير قريش، وقد نزل الوحي فى جواب سؤاله بما يفهمه .» [التوشيح شرح الجامع الصحيح : 3199/7]
“The relevance between the chapter heading and the hadith lies in the indication that the Noble Qur’an was revealed, in an absolute sense, in Arabic and in the language of Quraysh and others, because the questioner (who asked the Prophet sallallahu alayhi wa sallam) was not from Quraysh, and indeed, through revelation, he was given an answer in such a way that he could understand it.”

From Imam Suyuti rahimahullah’s answer, the relevance is as follows: just as the Noble Qur’an was revealed in the language of Quraysh and also in the dialects of other Arabs, likewise, through revelation, answers to people’s questions were sent down to the Prophet sallallahu alayhi wa sallam in non-Qurayshi language as well.

Furthermore, upon deeper reflection, another aspect of relevance between the chapter heading and the hadith emerges: in the hadith of Sayyiduna Safwan ibn Ya’la radi Allahu anhu, the state of revelation upon the Prophet sallallahu alayhi wa sallam is mentioned, and this state indicates the descent of revelation. That is, Imam Bukhari rahimahullah is establishing that just as the Qur’an was revealed to the Prophet sallallahu alayhi wa sallam, likewise, hadith was also revealed to him. Although there are different states of revelation, all such revelation is from Allah, whether it is Qur’anic revelation or non-Qur’anic. Thus, from here, the relevance between the chapter heading and the hadith is established.

Hadith Commentary: Most scholars have said that this hadith does not pertain to this chapter, but rather relates to the following chapter, and perhaps the scribe has included it here by mistake. Some have said that this hadith is brought in this chapter because hadith, like the Qur'an, is also revelation, and it too was revealed in the dialect of the Quraysh. This hadith has also appeared previously in the Book of Hajj. The ruling regarding perfume was later abrogated.

Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah in citing this hadith is to show that the Qur’an and Sunnah are both a single revelation and in a single language.
This is not restricted to the dialect of Quraysh, but rather it is in the general language, because the Messenger of Allah sallallahu alayhi wa sallam gave that Bedouin the same answer in Arabic that was revealed to him through revelation, and that answer was certainly not in accordance with the idiom of Quraysh, because the questioner was not a Qurayshi but an ordinary Bedouin, as is clarified in other narrations. Thus, in the Noble Qur’an it is stated:
“Allah sends every Messenger with the language of his people.” ()

➋
What is meant here is not the dialect of Quraysh, but rather the language of all the Arabs, because you (sallallahu alayhi wa sallam) were not sent only to the Quraysh, but to all the Arabs.
And Allah knows best.
(Fath al-Bari: 14/9)

Hadith Commentary:
(1)
Except for standing (wuquf) and stoning (rami), the same acts are performed during ‘umrah as are performed during Hajj. Likewise, during ‘umrah, one must avoid those acts which are not performed in Hajj.
(2)
There are four pillars (arkan) of ‘umrah:
Ihram, tawaf (circumambulation), sa‘i (walking between Safa and Marwah), and finally, shaving the head (halq) or trimming the hair (taqsir).
(3)
It is also understood from this that the questioner was already familiar with the rulings of Hajj.
In the pre-Islamic era (Jahiliyyah), people used to apply perfume (khuluq) for Hajj, and these concessions were also available to them during ‘umrah. However, the Messenger of Allah (sallallahu alayhi wa sallam) forbade the use of any kind of fragrance during ‘umrah, and even ordered that if it had been applied previously, it should be washed off.
(‘Umdat al-Qari: 7/426)

Hadith Commentary: Benefits and Issues: ➊
From this hadith, Imam Shafi’i rahimahullah, Imam Ishaq rahimahullah, and Imam Dawud rahimahullah have deduced that if a person, out of ignorance or forgetfulness, wears perfumed clothing, then there is no expiation (kafarah) upon him. As soon as he becomes aware, he should immediately remove such clothing.
According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, expiation (fidyah) is obligatory in this case, and from Imam Ahmad rahimahullah, both opinions are transmitted.
Imam Ibn Qudamah has given preference to the opinion of no expiation.
(Khuluq) refers to that fragrance in which saffron and the like are mixed.

➋
This hadith proves that revelation would descend upon the Prophet sallallahu alayhi wa sallam besides the Qur’an as well, which is preserved in the Sunnah.
The difference is that if both the words and meanings were revealed to the Prophet sallallahu alayhi wa sallam, then that revelation would be preserved in the form of the Qur’an, and this is called “wahy matlu” (recited revelation), because it is recited in prayer. If only the meanings, concepts, and objectives were revealed, or the words were revealed but there was no command to recite them nor were they given the Qur’anic form, then that is called “ghayr matlu” (non-recited revelation) and is preserved in the form of Prophetic hadith (hadith nabawi) or Divine hadith (hadith qudsi).

At Ji’ranah, the Prophet sallallahu alayhi wa sallam stayed while returning from the Battle of Ta’if; this incident occurred in Dhu al-Qa’dah of the eighth year of Hijrah.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
MUQATTA‘AT:
Cut,
separated,
made distinct,
sewn according to the shape of the body.
(2)
MUTADAMMIKH:
Soaked,
used in abundance.

Benefits and Issues:
From this hadith, it is understood that the person was familiar with the etiquettes and rulings of Hajj,
therefore, it was sufficient to tell him to do it in the same manner as you do during Hajj.

1819. Commentary:
➊ Ji‘ranah: With a kasrah under the letter jim and sukun on the letter ‘ayn, or with kasrah under both jim and ‘ayn, and with a shaddah on the letter ra. It is the name of a stopping place situated a little distance to the right of the road from Makkah to Madinah. Here, the Prophet (sallallahu alayhi wa sallam) distributed the spoils of Hunayn, and from here he donned the ihram and performed an ‘umrah.
➋ It is permissible to apply perfume at the time of donning the ihram, even if its scent remains afterward. However, saffron and yellow-colored fragrances are prohibited even in normal circumstances, so they are even more strictly forbidden in the state of ihram.
➌ For men, it is not permissible to wear sewn garments in ihram; only two sheets (izaar and rida’) should be worn.
➍ There is no harm if, while removing clothing or by accident, a cloth happens to fall upon the head.
➎ The rulings of ihram for Hajj and ‘umrah are the same. Furthermore, it is established that refraining from prohibitions is itself an act of worship.
➏ The Shari‘ah is entirely from Allah and revealed (by Him). “Nor does he speak from [his own] desire. It is but a revelation revealed.” (Surah an-Najm: 3, 4)

(1) This person thought that these restrictions are only in Hajj, not in Umrah, because Umrah is of a lesser status in comparison. The Prophet (sallallahu alayhi wa sallam) said: There is no difference between the ihram of both; the restrictions are the same in both. Ihram, Hajj, Umrah, etc., were prevalent among the Arabs even before Islamic law, and these restrictions were also well-known and were part of the teachings of the previous prophets (alayhim as-salam).

(2) "Khaluq" is also a colored fragrance, like saffron; therefore, its ruling is in every respect like that of saffron, meaning it is prohibited for men in all circumstances, and for women, it is only prohibited during ihram. Outside of that, it is permissible.

(3) "Do the same in Umrah." Here, the acts of Hajj and Umrah are not meant, but only ihram is intended, meaning the ihram for both is the same.

(4) Since that person was unaware of the legal rulings, he was considered excused. Even now, if someone makes such a mistake due to ignorance, then, insha Allah, he will be excused. And Allah knows best.

English translation:

A jubba is also a form of shirt (qamis). It too is a sewn garment; therefore, it is prohibited for a person in the state of ihram.

Hadith Commentary:
This is because Allah, the Exalted, has also declared the hills of Safa and Marwah among His symbols (sha‘a’ir), and this Sa‘i (ritual walking) revives the memory of that event which occurred thousands of years earlier, when Lady Hajarah (radi Allahu anha) made rounds here in search of water for her beloved son Isma‘il (alayhis salam), and on that occasion, the spring of Zamzam appeared.

Hadith Commentary:
(1)
From this hadith, it is understood that just as in Hajj, performing sa’i (walking) between Safa and Marwah is necessary in ‘Umrah as well; only the standing at ‘Arafah (wuquf ‘Arafah) and the stoning of the pillars (rami al-jimar) are not part of ‘Umrah. Allah Ta’ala has declared Safa and Marwah to be among His signs. By performing sa’i between them, the memory of that incident which occurred thousands of years ago is revived—when Lady Hajarah (radi Allahu anha), in her passionate search for water for her beloved son, our master Isma’il (alayhis salam), ran between these two hills. As a result of this, the spring of Zamzam appeared.

(2)
At the end of the hadith, the narration of Sufyan presented by Imam Bukhari (rahimahullah) has been transmitted by Tabari with a connected chain, but it is not marfu’ (attributed to the Prophet sallallahu alayhi wa sallam); rather, only the mawquf (companion’s statement) part is mentioned. The narration of Abu Mu’awiyah has been transmitted by Imam Muslim with his connected chain, whose words are as follows:
“Allah Ta’ala will not complete the Hajj or ‘Umrah of the one who does not perform sa’i between Safa and Marwah.”
(Sahih Muslim, Book of Hajj, Hadith: 3079(1277))

Benefit:
It is established from this that a person in the state of ihram will wash the fragrance from his clothes three times, as is explicitly mentioned in Bukhari: 1536.