Bukhari

Hadith Commentary:
"Turab" in Arabic means soil.
The Prophet (sallallahu alayhi wa sallam) called Ali (radi Allahu anhu) by the affectionate nickname "Abu Turab," and later this became the kunyah (agnomen) of Ali (radi Allahu anhu), which he greatly liked for himself.
Ali (radi Allahu anhu) was the cousin of the Prophet (sallallahu alayhi wa sallam), but in Arabic idiom, the relatives of one's father are also referred to as "cousins."
The Prophet (sallallahu alayhi wa sallam) spoke in this manner with the intention of instilling love for Ali (radi Allahu anhu) in the heart of his beloved daughter Fatimah (radi Allahu anha).
Occasional mutual displeasure between husband and wife is also a natural thing.
However, it is not proper to harbor such displeasure in the heart.
This can make domestic life bitter.
From this hadith, the permissibility of sleeping in the mosque is derived.
This is precisely the purpose of Imam Bukhari (rahimahullah), under which he has mentioned this hadith here.
Those who generally declare it impermissible for men to sleep in mosques, their opinion is not correct, as is evident from the hadith.

Hadith Commentary:
➊
It is understood from this hadith that the permissibility of sleeping in the mosque is not limited only to those who are homeless or travelers, but even those who have a reasonable place of residence, if they wish to sleep in the mosque for some valid reason, there is no restriction in this. For indeed, Ali (radi Allahu anhu) had a home, yet he came and slept in the mosque.
The Messenger of Allah (sallallahu alayhi wa sallam) did not prohibit him from sleeping in the mosque on this occasion; rather, keeping a certain wisdom in view, he comforted him.
It is possible that Imam Bukhari (rahimahullah) brought the hadith of Ali (radi Allahu anhu) to indicate that those who have homes should not make it a habit to spend the night in the mosque permanently; however, due to some necessity, there is no harm in resting temporarily during the afternoon.

➋
Since, due to lying on the ground, a considerable amount of dust had clung to the body of Ali (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) himself cleaned this dust with his blessed hand, and on this occasion, he referred to Ali (radi Allahu anhu) with the title “Abu Turab.”
In the Arabic language, “turab” means dust.
If anyone addressed Ali (radi Allahu anhu) by this kunyah, he would be very pleased.
(Sahih al-Bukhari, al-Adab, Hadith: 6204)
Through this manner of speech, the Messenger of Allah (sallallahu alayhi wa sallam) wished to remove the unpleasantness that had arisen between Ali (radi Allahu anhu) and Fatimah (radi Allahu anha), and from this incident, the importance of gentleness in marital relations is also evident.

➌
Ali (radi Allahu anhu) was not the paternal cousin of Fatimah (radi Allahu anha), for he was the son of Abu Talib, the uncle of the Messenger of Allah (sallallahu alayhi wa sallam).
Here, according to the idiom of the Arabs, a close relative on the father’s side is referred to as a paternal cousin.
The Messenger of Allah (sallallahu alayhi wa sallam), by reference to this close kinship, wanted to draw Fatimah’s (radi Allahu anha) attention to treating her husband with good conduct and gentleness.
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said to Fatimah (radi Allahu anha): “Where is your paternal cousin, that is, your noble husband?” She replied:
“He is in the mosque.”
(Sahih al-Bukhari, Virtues of the Companions of the Prophet (sallallahu alayhi wa sallam), Hadith: 3703)
Then he sent the narrator of the hadith, Sahl ibn Sa’d (radi Allahu anhu), to the mosque to find out where he was and in what condition, because at that time, besides Sahl, there was no one else with him.
He went and saw that Ali (radi Allahu anhu) was lying under the shade of the mosque wall at noon.
(Fath al-Bari: 1/693)
From this hadith, the features of the Islamic society become apparent: in that pure environment, if a husband and wife had a disagreement, instead of beating the wife and throwing her out of the house, the husband himself, in the spirit of “the wrath of the dervish upon the soul of the dervish,” would withdraw from the situation.
He would not head to a hotel, park, video center, internet club, or other places of entertainment, but would make the mosque his “place of protest.”
May Allah be pleased with them and may they be pleased with Allah.
May Allah grant us the ability to follow in their footsteps.
Amin!

Hadith Commentary:

Ali radi Allahu anhu was found taking a midday nap (qaylulah) in the mosque; from this, the purpose of the chapter is established.

Ali radi Allahu anhu was the cousin of the Prophet sallallahu alayhi wa sallam.

However, Arabs also refer to the father's uncle as "uncle." On this basis, the Prophet sallallahu alayhi wa sallam used the words "this is your cousin" (inna ibn ammiki) when addressing Fatimah radi Allahu anha.

Hadith Commentary:
(1)
Ali radi Allahu anhu rested in the mosque at midday; from this, Imam Bukhari rahimahullah derived the ruling that taking a midday nap (qaylulah) in the mosque is permissible. The commentator of Sahih Bukhari, Imam Muhallab rahimahullah, has stated that from this hadith, it is established that taking a midday nap in the mosque is permissible even without necessity. However, some other scholars hold the opinion that the context of the hadith indicates that sleeping in the mosque without necessity is not correct, because doing so would compromise the sanctity of the mosque.
(Fath al-Bari: 11/84) (2)
This hadith also presents a beautiful glimpse of the society during the Prophetic era: when a young man would have some grievance at home, instead of turning to an internet café, club, cinema, or theater, he would turn towards the mosque, because he knew that this was the only place of peace and tranquility.
Wallahu al-musta‘an

Hadith Commentary:
➊
This hadith indicates the virtue of Ali (radi Allahu anhu) and his elevated status, because the Messenger of Allah (sallallahu alayhi wa sallam) himself went to bring him, cleaned the dust from his back, and, showing kindness and compassion towards him, sought to please him.
➋
It is also understood from this hadith that one should adopt a gentle attitude towards an angry person so that his anger subsides.
➌
This hadith shows that the Messenger of Allah (sallallahu alayhi wa sallam) addressed Ali (radi Allahu anhu) by this kunyah (Abu Turab) for the first time, whereas Ammar bin Yasir (radi Allahu anhu) says that during the expedition of Usrah, Ali (radi Allahu anhu) was sleeping under a date-palm and there was dust on his back. The Messenger of Allah (sallallahu alayhi wa sallam) woke him up and said:
“O Abu Turab! Get up.”
If this incident is authentic, then the Messenger of Allah (sallallahu alayhi wa sallam) had previously addressed him by this kunyah as well.
(Fath al-Bari: 7/93)

Chapter of Sahih Bukhari Hadith Number: 6204: «بَابُ التَّكَنِّي بِأَبِي تُرَابٍ، وَإِنْ كَانَتْ لَهُ كُنْيَةٌ أُخْرَى:»

Relation between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah has mentioned two kunyahs (patronymics) in the chapter heading, whereas in the hadith only one kunyah, "Abu Turab," is mentioned. So how is there a connection between the chapter and the hadith? In reality, Sayyiduna Ali radi Allahu anhu had two kunyahs: one is the kunyah that Imam Bukhari rahimahullah mentioned in the chapter heading and under the chapter, and the other is the kunyah that was well-known «أبوالحسن».

Allamah Kirmani rahimahullah writes:
«فان قلت ما وجه دلالته على الكنيتين و هو جزء الآخر من الترجمة، قلت: أبوالحسن هو الكنية المشهورة لعلي رضي الله عنه فلما كنى بأبي تراب صار ذا كنيتين.» (1)
"From the clarification of Allamah Kirmani rahimahullah, it becomes even clearer that Sayyiduna Ali radi Allahu anhu's first kunyah was Abu'l-Hasan, by which he was known. Then, when the Noble Prophet sallallahu alayhi wa sallam gave him the kunyah Abu Turab, he thus had two kunyahs. This is precisely what Imam Bukhari rahimahullah intended by the chapter heading."

Maulana Abdul Haq al-Hashimi rahimahullah writes:
«ذكر البخاري فى الباب حديث سهل، ومطابقته للترجمة ظاهرة، لأن عليا كانت له كنية أخرى، وهى أبوالحسن، وكنّاه النبى صلى الله عليه وسلم أبا تراب.» (2)
"Imam Bukhari rahimahullah, in the main chapter, narrated the hadith from Sahl rahimahullah, the relevance of which is apparent, because Sayyiduna Ali radi Allahu anhu's first kunyah was known as Abu'l-Hasan, and the second kunyah was given by the Noble Prophet sallallahu alayhi wa sallam as Abu Turab."

Therefore, from here, the connection between the chapter heading and the hadith becomes clear.

Hadith Commentary:

Ali radi Allahu anhu’s first kunyah (agnomen) was famously Abu’l-Hasan, but later, when the Prophet sallallahu alayhi wa sallam, out of affection, called him by the kunyah Abu Turab, Ali radi Allahu anhu became more pleased with this title.

Thus, it is permissible to have two kunyahs.

The love that the Prophet sallallahu alayhi wa sallam had for Ali radi Allahu anhu was such that he himself personally went to bring him home and reconcile him when Ali radi Allahu anhu, after being upset with Fatimah radi Allahu anha, had left the house.

Such mutual displeasure sometimes occurs between husband and wife, and it is not blameworthy.

Since there was a considerable amount of dust on Ali radi Allahu anhu’s back, the Prophet sallallahu alayhi wa sallam affectionately called him by the kunyah Abu Turab (“Father of Dust”).

The duration of Ali radi Allahu anhu’s caliphate was four years and nine months.

On Saturday, 17th Ramadan, 40 AH, he drank from the cup of martyrdom due to an attack by a Kharijite named Ibn Muljam.

Inna lillahi wa inna ilayhi raji’un. May Allah be pleased with him and grant him His pleasure.

Sayyidah Fatimah radi Allahu anha passed away on 3rd Ramadan, 11 AH, six months after the Prophet sallallahu alayhi wa sallam.

Inna lillahi... May Allah forgive her (Amin).

Hadith Commentary:
(1)
The first kunyah (agnomen) of Ali radi Allahu anhu was famously Abu al-Hasan, but when the Messenger of Allah sallallahu alayhi wa sallam addressed him with the kunyah Abu Turab, he became very pleased.
(2)
From this, it is understood that it is permissible to have two kunyahs at the same time.
Since a considerable amount of dust had accumulated on the back of Ali radi Allahu anhu due to lying down, the Messenger of Allah sallallahu alayhi wa sallam affectionately and kindly addressed him with the kunyah Abu Turab (“father of dust”).
The Prophet sallallahu alayhi wa sallam had love for Ali radi Allahu anhu.
This is why, in order to remove the discord between husband and wife, he himself went, and when he did not find him at home, he personally went to the mosque to search for him and brought him home after reconciling him.

Hadith Commentary: Benefits and Issues:
From this hadith, it is understood that when a person is overcome by partisanship and prejudice, he descends to a certain level. Some individuals from Banu Umayyah, due to their intensity and partisanship, did not like Ali radi Allahu anhu. However, Sahl radi Allahu anhu did not accept the governor’s statement, which proves that the Companions (Sahabah) would reject the incorrect statements of rulers right in front of them. Furthermore, the rulers of that era did not impose their views by force. Therefore, when Sahl radi Allahu anhu explained that Ali radi Allahu anhu was pleased and delighted with the name Abu Turab, the governor expressed a desire to know the background of this name and did not derive any incorrect meaning from this incident.

Ayna ibn ammik:
According to Arabic idiom, a paternal relative is referred to as “ibn amm” (son of the uncle), otherwise, Ali radi Allahu anhu was the cousin of the Prophet sallallahu alayhi wa sallam, not the cousin of Fatimah radi Allahu anha. Since Ali radi Allahu anhu had dust on one side of his body, the Prophet sallallahu alayhi wa sallam, out of love and affection, called him by the words “Abu Turab” to endear him.