Bukhari

Hadith Commentary:
"That was generally before them in the year seven, and at that time Aisha (radi Allahu anha) was sixteen years old, and this was after the revelation of the verse of hijab. Thus, it is deduced from this that it is permissible for a woman to look at a non-mahram man (i.e., a man to whom marriage is permissible) (Tawshih).
That is, this incident took place in 7 AH, and at that time the age of Aisha (radi Allahu anha) was sixteen years. This incident occurred after the revelation of the verse of hijab.
Therefore, from this it is established that it is permissible for a woman to look at a non-mahram man, provided that this looking is not with desire. Even so, it is better to avoid looking."

Hadith Commentary:
(1)
The people of Habasha came to Madinah Tayyibah in the seventh year of Hijrah, and Aisha Siddiqa radi Allahu anha was sixteen years old at that time. This incident occurred after the command of hijab (veil) had been revealed.

From this, it is established that a non-mahram woman can look at any non-mahram man, provided there is no fear of temptation (fitnah).

This is also the position of Imam Bukhari rahimahullah.

This position is further supported by an ongoing practice: it is permissible for women to come and go in the mosque; they can go to mosques, markets, and travel while wearing a niqab (face veil), so that men do not see their faces, and men are not commanded to wear a niqab so that women do not see them.

From this, it is understood that in this matter, the rulings for men and women are different.

And Allah knows best. (Fath al-Bari: 9/418) (2)
According to our inclination, it is established from numerous ahadith that women participated in jihad, tended to the wounded, and cooked food for the mujahideen; all these matters are not possible without seeing men. Therefore, the position of Imam Bukhari rahimahullah is correct. However, this permissibility is only in the case where there is no fear of temptation (fitnah), as Imam Bukhari rahimahullah has clarified in the chapter heading.

If there is a fear of temptation and corruption, then it will not be permissible for a woman to look at a non-mahram man either.

And Allah is the one whose help is sought.

11.

Benefit:

The time for «عَشِي» lasts from immediately after the sun passes its zenith (zawal) until sunset (maghrib). Qasim bin Muhammad rahimahullah, the grandson of Abu Bakr radi Allahu anhu and the jurist of Madinah, by this statement intends to refute those who habitually perform the Zuhr prayer immediately after zawal. Even the Messenger of Allah sallallahu alayhi wa sallam would perform Zuhr only after spending some time following the sun’s decline. Ibn Mas’ud radi Allahu anhu states:

«كَانَتْ قَدْرُ صَلَاةِ رَسُولِ اللهِ صلى الله عليه وسلم فِي الصَّيْفِ ثَلاثَةَ أَقْدَامِ إِلى خَمْسَةِ أَقْدَامٍ وَفِي الشَّتَاءِ خَمْسَةَ أَقْدَامٍ إِلى سَبْعَةِ أَقْدَامٍ»

“The Messenger of Allah sallallahu alayhi wa sallam would perform the Zuhr prayer in summer when the shadow (after the sun’s decline) would reach three to five steps, and in winter when it would reach five to seven steps.”

[ابوداود: 400، نسائي: 504، اس كي سند صحيح هے]

------------------

Statement regarding the time of Jumu‘ah

Benefit:

Since Jumu‘ah is a substitute for the Zuhr prayer, its time is exactly the same as Zuhr, that is, from the sun’s decline (zawal) until the shadow becomes equal to the object’s length. The Messenger of Allah sallallahu alayhi wa sallam and the Rightly Guided Caliphs radi Allahu anhum would perform Jumu‘ah at the earliest time. The noble Companions radi Allahu anhum were so eager and diligent in preparing for and hastening to attend Jumu‘ah that they would even delay their midday meal and siesta (qaylulah) until after Jumu‘ah.

[صحيح بخاري: 939، صحيح مسلم: 859]

Anas radi Allahu anhu says that the Noble Prophet sallallahu alayhi wa sallam would perform Jumu‘ah when the sun had declined. [صحيح بخاري: 904] Salamah bin Akwa‘ radi Allahu anhu says that we would perform Jumu‘ah with the Messenger of Allah sallallahu alayhi wa sallam when the sun had declined. [صحيح مسلم: 860]

Hadith Commentary:
This hadith is mentioned in this chapter with a connected chain. Arfada was the name of the ancestor of the Abyssinians; it is said that the Abyssinians are from the descendants of Habash, son of Kush, son of Ham, son of Nuh (Noah).
At one time, they had prevailed over all the Arabs, and their king Abraha had intended to demolish the Ka‘bah.
Here, this display by the Abyssinians was for the purpose of military training and practice.
From this, there is no sound evidence for the permissibility of dancing when it is done as amusement and play.
The Messenger of Allah (sallallahu alayhi wa sallam) addressed them as “Banu Arfada”; this is the intended point of the chapter.

Hadith Commentary:
➊
Arfada is the name of the forefather of the people of Habasha (Abyssinia).
The playing of the Abyssinians in the mosque was for the purpose of military training and practice.
The Sufis have tried to establish the permissibility of dance and musical audition (sama‘) from this hadith, but the majority of scholars have not agreed with this position, because the Abyssinians were practicing with small spears in order to acquire military training.
There is a vast difference between military practice and singing, dancing, and merrymaking! Dance is amusement, while practice is required.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) attributed the people of Habasha to their forefather.
It is thus understood that it is permissible to do so in lineage.
This is the very point intended by Imam Bukhari (rahimahullah).
And Allah knows best.

Hadith Commentary: The meaning of this statement by Aisha Siddiqa radi Allahu anha is that the noble character of the Prophet sallallahu alayhi wa sallam was so excellent with his wives that he would himself observe and show them the art of warfare, so that when the need arose, women too would not retreat.

➊ From this hadith, it is also derived that it is permissible for a woman to look towards non-mahram men, provided it is not with ill intent or desire.

➋ From this hadith, it is also derived that speaking about any permissible worldly matter in the mosques is not prohibited, provided it does not cause noise or disturbance.

Hadith Commentary:
(1)
Aishah radi Allahu anha, in this hadith, has depicted the noble character of the Messenger of Allah sallallahu alayhi wa sallam, that he stood in the mosque for a long time. He sallallahu alayhi wa sallam himself observed the art of warfare (military displays), and also showed it to me, so that when needed, women too could stand shoulder to shoulder with men.

(2)
The Messenger of Allah sallallahu alayhi wa sallam treated his wives with the utmost kindness. In one narration, it is mentioned that while watching, my cheek was upon the cheek of the Messenger of Allah sallallahu alayhi wa sallam, until when I myself became bored, he said: “Have you had enough?” I said: “Yes,” so he said: “Then go.” (Sahih al-Bukhari, Al-Eidayn, Hadith: 950) From this, it can be understood how greatly the Messenger of Allah sallallahu alayhi wa sallam respected the pure emotions of his wives.

Hadith Footnote:
Vocabulary of the Hadith:
yazfinūna:
They were jumping and leaping.

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that the display of martial arts, skills, or training and exercises with weapons of war can, when needed, take place even within the four walls of the mosque.
And the women of the nearby houses,
from behind a veil, can watch this display of jihad training.
The purpose should be to observe these martial exercises, not to look at the features of the men.
However, how can watching the display of martial weapons from behind a veil at home be used as justification for women to go to sports grounds, adorned and unveiled, to watch hockey, cricket, or similar games, and to engage in playful interactions with the players, where instead of the game itself, self-display is more prominent, and acts devoid of modesty and shame are committed, disregarding all sense of decency?

1595. Commentary: Playing, especially games involving military training, is absolutely not disliked. On Eid days, it is even more permissible. Lady Aisha (radi Allahu anha) was not in front of them, rather she was in her chamber and behind the Prophet (sallallahu alayhi wa sallam) as a screen. She could not be seen by them, nor could she see them directly; rather, Lady Aisha (radi Allahu anha) was watching their play, not the Abyssinians themselves. For women, it is prohibited to deliberately look at men, but incidental looking is not prohibited. Here, the purpose was to watch the play, not the men themselves, although incidentally they could also be seen. Just as when walking on the road, despite observing hijab, a woman may see men.

1596. Commentary: The details regarding playing in the mosque and a woman watching it have already been mentioned in the commentary of the previous hadith. From this incident, we learn about the noble character (khuluq azeem) of the Messenger of Allah (sallallahu alayhi wa sallam) and his excellent conduct towards his wife—how much consideration he showed for his wife's feelings. A truly good person is one who takes care of the legitimate feelings of others; everyone naturally looks after their own feelings.