Bukhari

Hadith Commentary:
The meat of the foreleg was very much liked by you; you would partake of it with pleasure. Similarly, Imam Bukhari rahimahullah has mentioned the foreleg (chaanp) in the chapter heading. It is as if he has alluded to a hadith narrated by Umm Salamah radi Allahu anha, in which she said that she presented roasted foreleg to the Messenger of Allah sallallahu alayhi wa sallam. He ate it, then went to perform prayer and did not perform ablution (wudu).
(Jami‘ at-Tirmidhi, Al-At‘imah, Hadith: 1829)
Likewise, it is narrated from Mughirah radi Allahu anhu that he stayed as a guest with the Messenger of Allah sallallahu alayhi wa sallam one night, and the Prophet ordered that foreleg be roasted. Then he would cut pieces with a knife and give them to me.
(Sunan Abi Dawud, Al-Taharah, Hadith: 188)

Hadith Commentary:
From this hadith, it is understood that it is permissible to cut meat with a knife and eat it. However, it is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
"Do not eat meat by cutting it with a knife, for this is the habit of non-Arabs (Ajamis); rather, tear it with your teeth." (Sunan Abi Dawud, Al-At'imah, Hadith: 3778)
Imam Abu Dawud rahimahullah states that its chain of narration is not strong.
Even if this hadith were authentic, the reconciliation would be that the meat is cut with a knife or fork and then eaten with the hand, as the Messenger of Allah sallallahu alayhi wa sallam used to cut the meat from the shoulder and eat it.
It is also possible that the prohibition is regarding eating in the manner of non-Arabs, that is, eating with a knife and fork without lifting it with the hand.
According to our inclination, the prohibition of cutting with a knife is not established from authentic ahadith.
And Allah knows best.

Hadith Commentary:
This hadith has already been mentioned in the Book of Ablution, and here Imam Bukhari rahimahullah has brought it to show that when the use of a knife is permissible, then it can also be kept during jihad.
It is also a weapon.
A knife can be useful to the mujahideen in many necessities; therefore, it is also permissible to carry it during travel.

Hadith Commentary:
Cutting meat with a knife and eating it is a Sunnah.
It is also possible that the meat was tough,
therefore, the need for a knife was felt so that the meat could be cut and eaten.
Since a knife is among the instruments of war,
a mujahid can keep it with him on the battlefield and, when needed, can also use it.
Apart from the battlefield, during travel as well, a knife can be useful for many necessities.
Therefore, it is permissible to keep it with oneself during travel.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) was, at that time, cutting and eating the shoulder of a goat with a knife. During this, he was called for prayer, so instead of continuing to eat the meat, he threw aside the knife and the shoulder and performed the prayer, because at that moment he did not have an intense desire to eat; rather, his hunger had to a large extent subsided.

(2)
From this hadith, Imam Bukhari (rahimahullah) has established that if one is not fasting or in a state of severe hunger, then it is correct to perform the prayer rather than remain occupied with eating. However, if one is hungry, then one should eat first and then perform the prayer, as will be established from the forthcoming ahadith.

Hadith Commentary:
By bringing this chapter and this hadith under it, Imam Bukhari rahimahullah intends to establish that the ruling in the previous hadith was for recommendation (istihbab), not obligation (wujub). Otherwise, why would the Prophet sallallahu alayhi wa sallam leave the food and go for prayer? Some say that the ruling for the imam is separate; he should leave the food and go for prayer. This hadith also proves that eating meat does not break ablution (wudu).

Hadith Commentary:
(1)
From this chapter heading and hadith, it is understood that the ruling of giving precedence to food is recommended (mustahabb).
Some scholars have clarified this matter by stating that the permission to give precedence to food is for the person who has not yet started eating, and for the one who began eating before the iqamah was called, then the call for prayer (takbir) was made, he should get up for prayer, as is understood from this hadith.
It is as if, according to Imam Bukhari rahimahullah, the rulings for both situations are different.
It is also possible that, according to Imam Bukhari rahimahullah, the ruling for the imam and for others is different; that is, the ruling of giving precedence to food is for the general people, and for the imam, it is that he should lead the prayer first, because the Messenger of Allah sallallahu alayhi wa sallam left the food at that time.
The reason for this is that if a common person remains engaged in eating, people will be troubled because of him and will have to endure unnecessary waiting.
(2)
Allamah Sindhi writes that giving precedence to food is in the case when hunger is severe and there is a fear that by leaving the food and starting the prayer, concentration (khushu‘) will be lost, as is narrated from Abu Hurairah radi Allahu anhu and Ibn Abbas radi Allahu anhu that they were eating food and meat was being roasted in the oven, when the mu’adhdhin intended to call the takbir, Ibn Abbas radi Allahu anhu said to him:
Do not hurry! Lest our thoughts remain there during the prayer.
However, when the worshipper has fulfilled his need to such an extent that there is no fear of losing concentration, then prayer should be given precedence.
(Hashiyat al-Sindi: 1/123)
The concession of eating food should be considered only in cases of extreme necessity; it should not become a habit or routine.
And one should not abandon congregational prayer without a valid reason.
A person should accumulate as many good deeds as possible in this world so that they may benefit him on the Day of Resurrection.
The command of Allah, the Exalted, is: ﴿وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ﴾ “Let every soul consider what it has sent forth for tomorrow (the Hereafter).”

Explanation:
Eating any lawful and permissible thing does not break ablution (wudu). In those narrations where performing ablution after such acts is mentioned, what is meant there is the linguistic (literal) meaning of ablution, that is, merely washing the hands and mouth, or rinsing the mouth.

Hadith Commentary:
1.
There are two things mentioned in the title: goat meat and sattu (roasted barley flour). Imam Bukhari rahimahullah has mentioned two hadiths, but in neither of them is sattu mentioned.
In reality, deriving rulings from the texts (nusus) is done in several ways.
One method is that the wording of the hadith explicitly mentions the issue.
This is called ‘ibarah al-nass.
Not performing ablution (wudu) after consuming goat meat is established by ‘ibarah al-nass.
Sometimes, the ruling is not derived directly from the words, but rather through their indication.
This is called dalalah al-nass.
Not performing ablution after consuming sattu is established by dalalah al-nass.
The reasoning is that meat contains fat; when you did not perform ablution after consuming something fatty, then, all the more so, there is no need to perform ablution after consuming sattu, which does not contain fat.
2.
This hadith also shows that it is permissible to eat meat by cutting it with a knife.
Accordingly, Imam Bukhari rahimahullah has established a chapter heading for this hadith with the words:
(Bab Qat‘ al-Lahm bil-Sikkeen)
“Cutting meat with a knife.”
(Sahih al-Bukhari, Kitab al-At‘imah, Chapter: 20)
However, a hadith is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam forbade eating meat with a knife,
because non-Arabs (Ajam) do so.
(Sunan Abi Dawud, Kitab al-At‘imah, Hadith: 3778)
The reconciliation is that this hadith of prohibition is not authentic; rather, Imam Ibn al-Jawzi rahimahullah has mentioned it among the fabricated narrations (mawdu‘at).
Hafiz Ibn Hajar rahimahullah has written that using a knife or similar tool is permissible when needed, but to habitually cut and eat with a knife without necessity is to imitate non-Arabs and those who indulge in luxury,
which the Shari‘ah does not approve of.
(Fath al-Bari: 1/407)
A knife is needed when the meat is not well-cooked, i.e., it is tough or the pieces are large; in such cases, it is permissible to cut and eat the meat with a knife. However, making it a permanent habit is the way of non-Arabs.
Qadi ‘Iyad, Mulla Ali Qari, and Imam Bayhaqi rahimahullah have also written similarly.
3.
The hadith states that when dinner is served and the time for prayer also arrives, one should eat first,
and then perform the prayer with peace of mind.
Hafiz Ibn Hajar rahimahullah writes that this instruction regarding food is for people other than the appointed imam of the mosque.
The appointed imam is exempt from this, because if he becomes occupied with eating, all the worshippers in the mosque will have to endure the hardship of waiting, and the prayer will also be delayed.
This is why, when the Messenger of Allah sallallahu alayhi wa sallam was called to prayer by Bilal radi Allahu anhu, he left the food and proceeded to the prayer.
(Fath al-Bari: 1/407)
Imam Bukhari rahimahullah has also established a chapter heading regarding the exemption of the appointed imam for this hadith.
(Sahih al-Bukhari, Kitab al-Adhan, Hadith: 675)
After clarifying the issue of performing or not performing ablution after consuming something cooked over fire, we find it appropriate to mention here those individuals whose habit is to mock the hadiths under the guise of “reflection on hadith.” Thus:
“Imam Tadabbur” writes:
“It is not known where this misunderstanding arose that one should perform ablution after eating meat or sattu, etc. One opinion is that this ruling of ablution was earlier, but was later abrogated. This explanation is not based on any rational or textual foundation; such things are merely popular talk.”
(Tadabbur Hadith: 1/302)
Islahi Sahib has belittled the Prophetic hadiths by describing them as “popular talk.”
You have already learned the textual basis for performing ablution after eating meat; its rational basis is that Hafiz Ibn Qayyim rahimahullah states that things prepared by fire acquire the effects of the fire’s energy, which is the substance of Shaytan, i.e., he was created from it, and fire is extinguished by water. On this basis, performing ablution after consuming such things is appropriate.
Its parallel is the ruling of performing ablution after anger.
The hadith states that anger is from Shaytan; when any of you becomes angry, he should perform ablution.
(Zad al-Ma‘ad: 4/376)
4.
Imam Bukhari rahimahullah has not established any chapter heading regarding eating camel meat, nor has he mentioned any hadith about it in the entire book.
However, those who hold that eating camel meat breaks ablution include Imam Ahmad rahimahullah, Imam Ishaq rahimahullah, Imam Yahya ibn Mundhir rahimahullah, and Imam Ibn Khuzaymah rahimahullah, among others.
According to some, even merely touching camel meat breaks ablution.
Accordingly, Imam Abu Dawud rahimahullah has established a separate chapter in his Sunan to refute them.
(Sunan Abi Dawud, Kitab al-Taharah, Hadith: 185)
Imam Nawawi rahimahullah has detailed in his Sharh Muslim that, according to most scholars, eating camel meat does not break ablution. Among them are the four caliphs, Abdullah ibn Mas‘ud, Ubayy ibn Ka‘b radi Allahu anhum, Ibn Abbas radi Allahu anhu, Abu Darda radi Allahu anhu, Abu Talhah radi Allahu anhu, ‘Amir ibn Rabi‘ah radi Allahu anhu, Abu Usamah radi Allahu anhu, the majority of the Tabi‘in, and the three Imams.
(Sharh Sahih Muslim by Nawawi: 4/65)
Shah Waliullah writes:
The ruling of breaking ablution regarding this was in the early period of Islam, then it was abrogated.
None of the jurists among the Companions or Tabi‘in held that it breaks ablution.
However, from the perspective of hadith scholarship, it is difficult to make a definitive judgment about its abrogation, so the aspect of caution should be adopted.
(Hujjat Allah al-Balighah: 1/547)
According to us, the preferred view is that camel meat contains more fat, so after eating it, one should perform ablution.
The hadith states that a man asked the Messenger of Allah sallallahu alayhi wa sallam about performing ablution after eating goat meat, and he replied:
“There is no ablution after it,” but after eating camel meat, he ordered ablution.
(Sunan Abi Dawud, Kitab al-Taharah, Hadith: 184)
This hadith explicitly mentions performing ablution after eating camel meat, so to interpret this as referring to linguistic (non-ritual) ablution or to consider this ruling as recommended (mustahabb), as some scholars do, is not correct.
And Allah knows best.

Hadith Footnote:
Vocabulary of the Hadith:
يَحْتَزُّ:
He was cutting with a knife.
A knife is called "sikkeen" because it puts an end to the movement of the slaughtered thing.

Explanation:
1:
From this, it is understood that it is permissible to eat meat by cutting it with a knife.
In Tabarani and Abu Dawud, it is mentioned: "Do not eat meat by cutting it with a knife, for this is the way of the non-Arabs (Ajamis)."
However, these narrations are weak,
and it is not correct to use them as evidence.
It is also understood from this that eating something cooked with fire does not break ablution (wudu),
because the Prophet (sallallahu alayhi wa sallam) ate the meat and did not perform ablution.