Bukhari

Hadith Commentary:
And in it is the permissibility of eating delicious foods and the good things from provision, and that this does not contradict asceticism (zuhd) and vigilance (muraqabah), especially if it is obtained incidentally. (Fath al-Bari)
That is, in this hadith there is permissibility to eat delicious and good provisions, and this is not against asceticism (zuhd) and piety (taqwa), particularly when it is acquired coincidentally.

Hadith Commentary:
(1)
This does not mean that you had an intense craving for sweet things, or that if you did not get them you would become restless, or that you would make special arrangements for them as is the attitude of wealthy people.
What it means is that whenever a sweet thing was presented to you (sallallahu alayhi wa sallam), you would partake of it with great delight.

(2)
From this hadith, it is understood that arranging for delicious and fine things is not a blameworthy matter, nor is it contrary to asceticism (zuhd) and piety (taqwa), especially when it is obtained coincidentally.
And Allah knows best.
(Fath al-Bari: 10/101)
The Messenger of Allah (sallallahu alayhi wa sallam) used to eat honey and also used to mix it in water and drink it as a beverage.
A person may use it as needed and as desired.

The Chapter of Hadith Number: 5599 from Sahih Bukhari: «بَابُ الْبَاذَقِ، وَمَنْ نَهَى عَنْ كُلِّ مُسْكِرٍ مِنَ الأَشْرِبَةِ:»
Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah has mentioned «الباذق» in the chapter heading, which refers to wine made from grape juice cooked over a gentle fire, while under this chapter he has narrated a hadith from Sayyiduna Ibn Abbas radi Allahu anhuma and Umm al-Mu’minin Aisha radi Allahu anha. The relevance of the hadith of Sayyiduna Ibn Abbas radi Allahu anhuma to the chapter is clear, whereas the connection of the hadith of Umm al-Mu’minin Aisha radi Allahu anha to the chapter is difficult, because the words «الباذق» are in the chapter heading, while the hadith mentions halwa (sweetmeat) and honey.

Upon reflection, the aspect of relevance between the chapter heading and the hadith becomes apparent, in that when grape juice is cooked to the extent that it becomes halwa, and the Prophet sallallahu alayhi wa sallam used to like halwa, but it is extremely important to keep in mind that there should be absolutely no intoxication in it.

Accordingly, Hafiz Ibn Hajar al-Asqalani rahimahullah writes:
«ووجه إيراده فى هذا الباب أن الذى يحل من المطبوخ هو ما كان فى معنى الحلواء، والذي يجوز شربه من عصير العنب بغير طبخ هو ما كان فى معنى العسل، فانهم كانوا يمزجونه بالماء ويشربونه من ساعته. والله اعلم» [فتح الباري لابن حجر : 57/11]
“The purpose of Imam Bukhari rahimahullah in mentioning this hadith in this chapter is that what is made lawful by cooking is that which is in the meaning of halwa, and that which is from grape juice whose drink is lawful without cooking is in the meaning of honey, because they used to mix it with water and drink it immediately (i.e., fresh).”

Allamah Qastallani rahimahullah states:
“The relevance between the chapter heading and the hadith is that cooked grape juice, as long as there is no intoxication in it, is lawful.” [ارشاد الساري : 500/9]
That is, just as halwa is cooked with honey and mixed with water, which is very delicious and pure, in the same way, if grape juice is cooked and it becomes halwa (and the characteristics of wine, such as intoxication, are not found in it), then that halwa will be lawful. That is, before it becomes intoxicating, making it into halwa and eating it is permissible. From here, the relevance between the chapter heading and the hadith of Aisha radi Allahu anha is established. «والله اعلم»

Hadith Commentary:
The correspondence of this hadith with the chapter heading is difficult.
Perhaps the meaning is that when the juice of grapes is cooked to such an extent, it becomes a sweetmeat (halwa), and the Messenger of Allah (sallallahu alayhi wa sallam) used to like sweetmeats.
(Wahidi)
However, it is a necessary condition that there is absolutely no intoxication in it; otherwise, it will be unlawful (haram).

Hadith Commentary:
This means that if grape juice is cooked to the extent that it becomes a sweetmeat (halwa), then there is no harm in its use. The Messenger of Allah (sallallahu alayhi wa sallam) himself liked sweetmeats, but it remains necessary that the condition is fulfilled that no intoxication is produced in it. If intoxication is produced in it, then there is no doubt regarding its prohibition. Similarly, the juice (aseer) of dates is also like honey. Its use is permissible, provided it is not intoxicating. And Allah knows best.

Hadith Commentary:

Eating sweet things and honey with this intention is itself a source of reward.

The demand of love for the Prophet (sallallahu alayhi wa sallam) is precisely that we also like what he liked; such people are called Ahl al-Hadith.

Hadith Commentary:
(1)
To consume sweet things and honey with the intention that these were beloved to the Messenger of Allah (sallallahu alayhi wa sallam) is itself a meritorious act. The demand of love for the Messenger of Allah (sallallahu alayhi wa sallam) is that every thing which he liked should also be liked. Tha‘labi has said that the sweet thing which the Messenger of Allah (sallallahu alayhi wa sallam) used to like was prepared by mixing dates and milk. When the Messenger of Allah (sallallahu alayhi wa sallam) would take a few morsels of a sweet thing according to his desire, those present in the gathering would think that he had great love for sweet things. The Messenger of Allah (sallallahu alayhi wa sallam) also liked honey very much.

(2)
Some scholars are of the opinion that the Messenger of Allah (sallallahu alayhi wa sallam) liked every sweet thing that was naturally sweet, such as dates and honey, etc. However, this hadith refutes that position, because in it there is mention of preferring a sweet thing over honey. (Fath al-Bari: 9/690) And Allah knows best.

Hadith Commentary:
Lest the Prophet (sallallahu alayhi wa sallam) should hear, or our words become exposed.
But Allah, the Exalted, unveiled this entire conversation in the Noble Qur’an, the meaning of which is that resorting to trickery is, in any case, not permissible. If only the authors of the books on legal stratagems (kitab al-hiyal) could reflect upon this reality! The wives of the Prophet are, without doubt, the Mothers of the Believers (Ummahat al-Mu’minin), but they were women by nature, and it is natural for women to have weaknesses.
They became aware of their mistake, and this very awareness is proof of their forgiveness.
May Allah send peace and His mercy upon all of them on our behalf.
Ameen.

Hadith Commentary:
➊
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) drank a beverage of honey at the house of Zaynab (radi Allahu anha), and Aisha (radi Allahu anha), together with Hafsa (radi Allahu anha), devised this plan.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4912)
The narration from Ibn Abbas (radi Allahu anhu) also supports the fact that the two wives who consulted with each other were Hafsa (radi Allahu anha).
If the Mother of the Believers, Hafsa (radi Allahu anha), had served the honey in her own house, as is understood from the aforementioned hadith, then how could she have participated in the scheme with Aisha (radi Allahu anha)? It appears that these are two separate incidents.
(Fath al-Bari: 12/430)

➋
This hadith does not clarify what was revealed from Allah the Exalted in this regard.
However, in the incident of Zaynab (radi Allahu anha), it is explicitly stated that Allah the Exalted revealed Surah al-Tahrim at that time.
(Sahih al-Bukhari, al-Talaq, Hadith: 5267)
From these verses, it is understood that scheming is absolutely not permissible, even if this act is done by the pure wives (azwaj mutahharat, radi Allahu anhunna ajma'in) themselves. Without doubt, they are the Mothers of the Believers, but there are natural weaknesses in women, and among them, the element of jealousy is found to a greater extent. When they realized their mistake, they made amends for it.
This alone is sufficient for their forgiveness.
The purpose of Imam Bukhari (rahimahullah) is that scheming is not a good thing; a person should avoid it under all circumstances.

Hadith Commentary:
From this hadith, it is understood that whoever has multiple wives may visit any of them whenever he wishes in order to inquire about her well-being and condition.

Hadith Commentary:
(1)
In one narration, it is mentioned that when he would stay with his other wives after ‘Asr, he would not have marital relations with any of them. (Fath al-Bari: 9/393) This is because, after the allocation of turns, the right to intimacy belongs only to the wife whose turn it is on that day. There is no harm in visiting another wife due to some necessity, but he should not stay there for a long time.

(2)
Some scholars have also written that the allocation of turns pertains only to the hours of the night; since there are other engagements during the day, it is not necessary to strictly observe the allocation of turns during daytime hours. And Allah knows best. (‘Umdat al-Qari: 14/191)

Hadith Commentary:
Honey is an excellent food and also a medicine. The relevance of this hadith to the chapter is derived in this way: liking (for honey) is general, and it includes both medicine and food.
Honey expels phlegm, and its syrup is extremely beneficial in cold-related illnesses.
Applying pure honey to the eyes, especially at bedtime, is very beneficial.

Hadith Commentary:
(1)
By "sweet thing" both sweets made by people and naturally sweet things are meant. The meaning of "being liked" is that when such things were presented to the Prophet sallallahu alayhi wa sallam, he would partake of them with eagerness and desire. This does not mean that he would have such sweet things specially prepared. Furthermore, honey is a natural tonic which is beneficial both as food and as medicine. It does not have the harmful effects of artificially produced sweetness.

(2)
Imam Bukhari rahimahullah has established the chapter heading from this hadith in such a way that the Prophet sallallahu alayhi wa sallam’s liking for honey is general, encompassing both food and medicine. Allamah Ayni has written that when Ibn Umar radi Allahu anhu developed boils, he would apply honey to them and recite the verse that is mentioned in the chapter heading. (Umdat al-Qari: 14/672)

Hadith Footnote:
Vocabulary of the Hadith:
‘Arfat:
A thorny tree,
whose gum is called maghafir, or it is a herb
which is thorny and spreads over the ground,
and it bears white fruit.

Benefits and Issues:
Since women naturally have more jealousy against co-wives,
they cannot tolerate that their husband stays with any co-wife more than with them.
It was under this natural impulse that Aisha radi Allahu anha devised a plan and acted upon it through equivocation (tawriyah), and for this reason the Prophet sallallahu alayhi wa sallam permitted it:
and did not express any reaction,
and the incident of drinking honey—at whose house did it occur?
According to the narrations of the Sahihayn, it occurred at the houses of two wives:
Hafsa radi Allahu anha and Zaynab radi Allahu anha.
According to Hafiz Ibn Hajar rahimahullah,
Allamah ‘Ayni and Imam Kirmani and others, first the Prophet sallallahu alayhi wa sallam drank honey at the house of Hafsa radi Allahu anha, then he stopped drinking honey but did not declare it unlawful, then he drank it at the house of Zaynab radi Allahu anha.
It is not necessary to assume
that every honey contains a mixture of the fruit or gum of ‘arfat or its smell, because if its quantity is small, its effect will be noticeable. When the Prophet sallallahu alayhi wa sallam drank it at the house of Zaynab radi Allahu anha and the previous situation occurred again,
then the Prophet sallallahu alayhi wa sallam understood that in every honey in Madinah there is the smell of the fruit or gum of ‘arfat.
Therefore, the Prophet sallallahu alayhi wa sallam declared it unlawful
for himself, that I will not use it.
Otherwise, something made lawful by Allah Ta‘ala cannot be declared absolutely unlawful.
Therefore, to say regarding this that a believer is not bitten from the same hole twice,
is not correct, and on this basis, the aforementioned reconciliation cannot be objected to,
since the cause of prohibition became the incident at Zaynab’s house, in which Aisha radi Allahu anha and Hafsa radi Allahu anha had acted together.
Therefore, in the Noble Qur’an, both of them are alluded to, but Qadi ‘Iyad, Imam Qurtubi rahimahullah, and Imam Nawawi rahimahullah have given preference to the incident at Zaynab’s house, and for this, some reasons for preference have been mentioned by the scholars, which can be answered.

Benefits and Issues:

➊ Some scholars have interpreted "halwa" and "halwa" as sweet things made by humans (confectionery), while others have taken it to mean every sweet thing, whether it is fruit or something else.

➋ The meaning of "being liked" is that when it was presented, he (sallallahu alayhi wa sallam) would partake of it with eagerness. It does not mean that he would request it.

➌ Honey is a natural food that possesses countless benefits. It does not have the harmful effects found in other sweeteners (such as sugar, etc.).

Takhrij:
«أخرجه أبوداود، النكاح، باب في القسم بين النساء، حديث:2135، وأحمد:6 /107، والحاكم:2 /186، وصححه، ووافقه الذهبي، وحديث عائشة: كان إذا صلي العصر....، أخرجه مسلم، الطلاق، حديث:1474، والبخاري، النكاح، حديث:5216.»©Explanation:
➊ From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) would make a round of the residences of his noble wives every day in order to inquire about their conditions and to express mutual love and affection.
➋ This hadith also shows that each wife should have a separate residence; this maintains proper privacy.
➌ It is also established from this hadith that calling young children affectionately is permissible, as Aisha (radi Allahu anha) called her nephew by saying, "Ya ibn ukhti" (O son of my sister).