Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: the husband has the right to swear an oath to abstain from approaching his wife, but the wife does not have such a right.
From this, it is understood that the woman is under authority (mahkum) and the man is the authority (hakim), as is evident from the noble verse.
This relevance appears to be in line with the meticulous insight of Imam Bukhari rahimahullah.
Another relevance, which Hafiz Ibn Hajar rahimahullah has mentioned, is that the connection of the hadith is with these words of the verse:
(Wa-hjuruhunna fi al-madaji‘)
"Separate them in their beds."
Separating them is itself appropriate to ila’ (the oath of abstention).
(Fath al-Bari: 9/372)
This relevance is not befitting the stature of Imam Bukhari rahimahullah, because it is very apparent and obvious.
And Allah knows best.

Hadith Commentary:
(1)
The meaning of "ila" is to take an oath. In the hadith, the linguistic meaning of "ila" is intended, that is, the Prophet sallallahu alayhi wa sallam took an oath that he would stay in the upper chamber for a month and would not come down.

(2)
The purpose of Imam Bukhari rahimahullah is that when someone takes an oath that he will not go to his family for a month, and that month turns out to be twenty-nine days, then if he enters his house after twenty-nine days, his oath will not be broken. This applies when the oath is taken at the beginning of the month, but if the oath is taken after a few days have passed, then it is necessary to complete thirty days, because in this case, the beginning of the lunar month cannot be used as a basis, so considering the number, thirty days must be completed. And Allah knows best. (Fath al-Bari: 11/692)

Hadith Commentary:
Eelaa refers to taking an oath that a man will not go to his wife for a specified period.
For further details, see the following hadith.
The technical definition of the word "eelaa" is that someone swears an oath that he will not go to his wife.
According to the majority of scholars, the duration of eelaa is four months.

Hadith Commentary:
Some scholars are of the opinion that this is not the legislated (shar‘i) form of ila’ (oath of abstention), because in it the oath is taken to abstain from relations for four months, and therefore, mentioning this hadith here is not appropriate.
However, we do not agree with this position, because ila’ can also be done for a period less than four months.
The purpose of this is to discipline the woman, and according to the temperament of the woman, it can be for a period less than four months as well.
If ila’ for less than four months were not permissible, then such an incident would not have occurred from the Messenger of Allah (sallallahu alayhi wa sallam).
According to the Noble Qur’an, the one who performs ila’ is given a respite of four months, after which further action will be taken.

Hadith Commentary:
There was only one place of prayer (musalla) in the Ka'bah, the Maqam Ibrahim, but alas! The ummah divided the Ka'bah and established four separate places of prayer within it, splitting the ummah into four factions.
May Allah, the Exalted, always preserve the government of Saudi Arabia, which, in order to reestablish the unity of Islam and the Ka'bah, gathered the ummah at the original single place and abolished the superfluous places of prayer.
May Allah make it everlasting (Ameen).

Hadith Commentary:
➊
There are various opinions regarding the interpretation of Maqam Ibrahim.
The preferred view is that it refers to the stone upon which Prophet Ibrahim (alayhis salam) stood while constructing the House of Allah (Baytullah), and which still exists to this day.
On this stone are the blessed footprints of Prophet Ibrahim (alayhis salam).
Now, this stone has been preserved in a glass globe, which every pilgrim performing Hajj or Umrah can easily see.

➋
After completing the circumambulation (tawaf), it is commanded to perform two units (rak‘ahs) of prayer at this place. Previously, it was adjacent to the House of Allah (Baytullah).
During the time of the Messenger of Allah (sallallahu alayhi wa sallam) and Abu Bakr (radi Allahu anhu), it remained in its original place.
When Umar (radi Allahu anhu) saw that it was causing difficulty for those performing tawaf and for those praying, he moved it back.
It should be noted that the place of Maqam Ibrahim in the House of Allah was a single prayer space (musalla), but alas! Those influenced by blind following (taqlid shakhsi) divided the Ka‘bah and established four separate prayer spaces (musallas) within it, thus splitting the Muslim Ummah into four parts.
When those of one musalla would pray, the others would stand and not participate in the prayer; after they finished, the others would perform their own prayer.
May Allah always keep the Saudi government established and enduring, for they once again united the Muslim Ummah on a single musalla to preserve the unity of Islam and the Ka‘bah.
By abolishing the other musallas, they protected the Muslim Ummah from factionalism and division.

➌
There are approximately fifteen verses of the Noble Qur’an that were revealed in accordance with the opinion of Sayyiduna Umar (radi Allahu anhu).
These are called “the agreements of Umar” (Muwafaqat Umar).
On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) said regarding Umar (radi Allahu anhu):
“Truth speaks upon Umar’s tongue.”
(Sunan Abi Dawud, Al-Kharaj, Hadith: 2962)
Also, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“In the previous nations, there were inspired people (muhaddath) and recipients of divine intuition (mulham); in my Ummah, Umar is a muhaddath.”
(Sahih al-Bukhari, Virtues of the Companions of the Prophet ﷺ, Hadith: 3689)
In this hadith, three occasions are mentioned; mentioning a number does not preclude there being more.
Although, when Umar (radi Allahu anhu) spoke with Anas (radi Allahu anhu), perhaps at that time only three instances of agreement had occurred, and the remaining agreements took place afterward.
(‘Umdat al-Qari: 12/428)
And Allah knows best.

Hadith Commentary:
➊
This is the final form of uncompromising accountability for domestic matters in family life that has been described in these verses.
And why should it not be so! The noble wives (radi Allahu anhunna ajma'in) were not ordinary women, nor were their husbands ordinary men; rather, they were the wives of that exalted personality whom Allah Ta'ala had appointed to the position of the utmost important responsibility, who at all times was confronted with continuous struggle against the disbelievers, polytheists, and the hidden enemies—the hypocrites.
In such circumstances, there was absolutely no room for them to conspire together in mutual agreement against him, such as saying: "Our illustrious husband spends more time with such-and-such wife and drinks honey at her place," and then compelling him to declare something lawful, made lawful by Allah Ta'ala, as forbidden upon himself.
They tightened the circle around him to such an extent that this personality was forced to separate himself from all of them and seclude himself in an upper room.

➋
Allah Ta'ala has clearly stated that you should not remain under the impression that, after all, a man needs wives and where could he find women better than us; therefore, if we exert pressure, all our demands will be accepted. Allah Ta'ala is fully capable of granting him wives better than you. Furthermore, in the selection of better wives, it is not the criteria of being a scholar, learned, memorizer (hafizah), or reciter (qariyah) that is considered, but rather their morals and character have been placed at the forefront.

Hadith Commentary:
(1)
The heading of Imam Bukhari rahimahullah consists of the words of a hadith narrated in Sahih Muslim.
Abu Hurairah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:
“When you see the (Ramadan) crescent, then fast.”
(Sahih Muslim, Kitab al-Siyam, Hadith: 2514(1081))
Imam Bukhari rahimahullah has mentioned several ahadith under this heading which indicate the prohibition of fasting on the day of doubt.
In this regard, he has maintained an excellent order.
First, he mentions a suspended narration in which it is explicitly stated that fasting on the day of doubt is negated, and fasting on this day is considered disobedience to Abu al-Qasim sallallahu alayhi wa sallam.
After this, he presents two chains of narration from Ibn Umar radi Allahu anhu.
In one, the mention is of completing the calculation, and in the other narration, it is clarified that what is meant is to complete thirty days; then, by gesturing with his hand, he indicated the days of the month, showing that sometimes the month is also of twenty-nine days. Then, in the hadith of Abu Hurairah, there is explicit mention of thirty days, and then from the hadith of Umm Salamah radi Allahu anha, the month being twenty-nine days is established.

(2)
It should be noted that the “day of doubt” refers to fasting on the thirtieth of Sha’ban when, for some reason, the crescent is not sighted on the 29th.
(Fath al-Bari: 154/4)
In our context, the modernist group is greatly promoting the idea of “unified Eid,” meaning that Eid should be celebrated on the same day throughout the Muslim world based on the sighting in Makkah Mukarramah. However, this view is contrary to explicit ahadith. Thus, in the hadith, it is mentioned that Umm Fadl bint Harith radi Allahu anha sent Kuraib on some errand to Muawiyah radi Allahu anhu in the region of Sham.
There, on the night of Friday, the crescent of Ramadan was sighted.
At the end of the month, he returned to Madinah and mentioned the sighting of the crescent to Ibn Abbas radi Allahu anhu. Ibn Abbas said:
“We saw the crescent on the night of Saturday, so we will continue fasting until we complete thirty days or we ourselves see the crescent.”
Kuraib said:
“Is the sighting and fasting of Muawiyah radi Allahu anhu not sufficient for you?” Ibn Abbas radi Allahu anhu refused and said:
“We cannot do so.
The Messenger of Allah sallallahu alayhi wa sallam commanded us to do so.”
(Sahih Muslim, Kitab al-Siyam, Hadith: 2528(1087))
In any case, the difference in horizons (matali‘) affects the sighting of the crescent, and in those regions where the horizons are united, the sighting of one city will suffice for other cities. Otherwise, each city’s own sighting will be considered.