Bukhari

Hadith Commentary: The Prophet sallallahu alayhi wa sallam had gathered up his garment so that it would not become soiled with the dust of the ground.

This is the point of correspondence between the chapter heading and the hadith.

It is also established that the Imam placed a spear as a sutrah (barrier) in front of him.

Hadith Commentary:
(1)
From this hadith, it is understood that men may also wear red-colored clothing. However, in regions where this color has become specifically associated with women, men should avoid wearing such clothing, because adopting resemblance to women in clothing and similar matters is prohibited.

(2)
Hafiz Ibn Hajar rahimahullah has written that gathering up one's garment during prayer is prohibited, but this applies to cases other than the hem of a cloak, because gathering it up in that case may be done to prevent harm.
(Fath al-Bari: 10/316)
From this, it is also understood that letting one's garment hang below the ankles is against the Shariah both during prayer and outside of it.
And Allah knows best.

Hadith Commentary:
➊
In this narration, it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) led the Dhuhr and Asr prayers in the plain area of Wadi Batha near Makkah Mukarramah, and due to travel, he shortened (qasr) them. Also, a spear was planted in front of him as a sutrah (barrier), so during the prayer, women and donkeys kept passing in front of the sutrah, but no attention was paid to this.

➋
From this narration, it is also understood that the sutrah of the imam is considered sufficient for the followers (muqtadis); there was no separate arrangement for a sutrah for them.
It is mentioned in the narration that women and donkeys were passing in front of him.
By this, what is meant is not passing between him and the spear, but rather passing in front of the spear, as is clarified in another narration of Sahih al-Bukhari: "I saw people and animals passing in front of the spear."
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5786)
It is also narrated in Sahih al-Bukhari that Bilal (radi Allahu anhu) planted a spear in front of him, then gave the call to prayer (takbir) for the prayer.
(Sahih al-Bukhari, Kitab al-Adhan, Hadith: 633)

Hadith Commentary:
Abtah is a well-known place at some distance from Makkah, where the Prophet (sallallahu alayhi wa sallam) led the prayer in congregation while on a journey. Thus, the correspondence between the hadith and the chapter is evident. It is also established that if there is a need, the mu’adhdhin (caller to prayer) can go and bring the imam from his house, and also that in the wilderness, arranging a sutrah (barrier) is necessary. This responsibility lies with the mu’adhdhin. The ‘anza is a stick with an iron tip at its lower end, which can be easily fixed into the ground.

Hadith Commentary:
Wadi Abtah is a well-known location outside of Makkah. Since Imam al-Bukhari rahimahullah mentioned the plain of Arafat and Muzdalifah in his chapter heading, some people think that this valley is located in Muzdalifah, whereas this is not the case, because there is a considerable distance between Wadi Abtah and Muzdalifah. Imam al-Bukhari rahimahullah’s purpose in citing this hadith is to establish the legitimacy of giving the call to prayer (adhan) and the proclamation (takbir) during travel.
(Fath al-Bari: 2/150)
However, Imam al-Bukhari rahimahullah, by mentioning the plain of Arafat and Muzdalifah in his chapter heading, perhaps alluded to the hadith narrated by Jabir ibn Abdullah radi Allahu anhu, in which he stated that when the Messenger of Allah sallallahu alayhi wa sallam combined the Zuhr and Asr prayers in the plain of Arafat, at that time Bilal radi Allahu anhu gave the adhan and the iqamah.
(Sahih Muslim, Book of Hajj, Hadith: 2950(1218))
Similarly, it is narrated from Abdullah ibn Mas’ud radi Allahu anhu that he performed the Maghrib prayer in Muzdalifah with adhan and iqamah, then also made arrangements for adhan and iqamah for the Isha prayer, and then said:
I saw the Messenger of Allah sallallahu alayhi wa sallam do this.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1675)
However, the ahadith indicate that the Messenger of Allah sallallahu alayhi wa sallam combined the Maghrib and Isha prayers in Muzdalifah with one adhan and two iqamahs.
And Allah knows best.

Benefit:

This hadith has already been mentioned in (187). Abtah, Batha, and Muhassab refer to a wide floodplain covered with soil and pebbles. It is a place near Mina where the Messenger of Allah (sallallahu alayhi wa sallam) stayed during the Hajj. From this hadith, the issue of the chapter is established: that the Messenger of Allah (sallallahu alayhi wa sallam) had the adhan (call to prayer) and iqamah (second call to prayer) proclaimed while on a journey.

Hadith Commentary:
The first narration is in accordance with the chapter heading, that the Messenger of Allah (sallallahu alayhi wa sallam) would place a small spear in front of him and face towards it while performing prayer. However, in the second narration, there is mention of carrying a staff and an 'anazah (short spear), but there is no mention of facing towards them while praying. Yet, since one important benefit of carrying these items was also their use as a sutrah (barrier) during prayer, Imam Bukhari (rahimahullah) established his chapter heading based on this relevance alone. The word "aw shay" is not for doubt, but rather for variety.
It is as if the narrator wants to say that any one of these three items would be with him, and among their various benefits, they would also serve the purpose of a sutrah.
And Allah knows best.

Hadith Commentary:
➊
Ibn Munir said that Imam Bukhari rahimahullah specifically mentioned Makkah in order to dispel a misconception: that the sutrah (barrier) serves as a substitute for the qiblah, so people face towards it, and it is not appropriate that, in Makkah, anything other than the Ka'bah should have the status of the qiblah. Therefore, there is no need for a sutrah in Makkah. It is as if they want to say that there cannot be two qiblahs in one place: one being the sutrah and the other being the Ka'bah. However, this notion is completely incorrect.
Imam Bukhari rahimahullah wants to dispel this misunderstanding and clarify that even in Makkah, the sutrah is necessary.
Hafiz Ibn Hajar rahimahullah further writes that, in his view, Imam Bukhari rahimahullah refuted a chapter established by the hadith scholar 'Abd al-Razzaq in his Musannaf, in which he claimed that nothing can invalidate the prayer in Makkah, and therefore there is no need for a sutrah there.
Then he mentioned the hadith of Ibn Jurayj, that the Messenger of Allah sallallahu alayhi wa sallam was praying in Masjid al-Haram and there was no sutrah in front of him, and people were passing in front of him.
This narration has also been reported by the authors of the Sunan.
Its narrators are trustworthy, but the narration is defective, because Kathir narrates it from his father, while he himself says that he did not hear it from his father, but rather from a family member who narrated it from his grandfather.
Imam Bukhari rahimahullah, through this chapter heading, has pointed out the weakness of the aforementioned narration and clarified that regarding the legislation of the sutrah, there is no difference between Makkah and elsewhere, and he presented the hadith of Abu Juhaifah radi Allahu anhu as evidence.
This is also the well-known position of the Shafi'is: that passing in front of someone praying is prohibited everywhere, whether in Makkah or elsewhere. However, some jurists have made an exception for those performing tawaf, due to necessity, allowing them to pass in front of someone praying, but not for others.
Some Hanbalis have declared it permissible to pass in front of someone praying anywhere in Makkah.
(Fath al-Bari: 1/745)
Our position in this matter is that even in Masjid al-Haram, it is not correct to pass in front of someone praying, and the observance of the sutrah is necessary there as well.
Imam Bukhari rahimahullah has also presented this very position.

➋
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari that the author established this chapter to refute the notion that if the observance of the sutrah were required in Masjid al-Haram, it would cause hardship for people, since everyone there is engaged in acts of worship—some are praying, others are performing tawaf—so there is little need for the sutrah there.
However, the author refuted this idea through this chapter heading and clarified the necessity of the sutrah even in Makkah Mukarramah.

1:
In the narration of Qays ibn Rabi', which is also narrated from 'Awn, it is stated: ((When he reached "Hayya 'ala as-salah, Hayya 'ala al-falah," he turned his neck to the right and to the left, and did not turn his whole body)). That is: When Bilal reached "Hayya 'ala as-salah, Hayya 'ala al-falah," he would turn his neck to the right and to the left, but he himself would not turn around. The reconciliation between both narrations is given in this way: those who have affirmed the turning have intended by it the turning of the head, and those who have negated it have negated the turning of the entire body.

2:
That is, between the spear and the qiblah, not between you and the spear, because in the narration of 'Umar ibn Abi Zaydah it is stated: ((And I saw the people and the animals passing in front of the anazah (spear))), "I saw that people and animals were passing in front of the spear."

3:
There is no evidence for this from the Sunnah. As for making an analogy with the adhan, this is an analogy with a difference (qiyas ma'al fariq).

688. Commentary:
➊ The imam’s sutrah is sufficient for the followers (muqtadis).
➋ If anyone passes in front of the sutrah, there is no harm to the person praying.

137. Commentary:

➊ The Imam, by presenting the mentioned narration under this chapter, intends to show that used water (mā’ musta‘mal) is pure and can be utilized. For further details regarding used water, see the introduction to the Book of Waters (Kitab al-Miyah).

➋ The noble Companions (radi Allahu anhum) had intense love for the Messenger of Allah (sallallahu alayhi wa sallam), which is also expressed in this hadith: the Companions (radi Allahu anhum) would apply the leftover water from his ablution (wudu) to their bodies and so on, seeking blessing (tabarruk). This is something exclusive to the Messenger of Allah (sallallahu alayhi wa sallam), for after him, it is not found from any of the early generations (salaf) that anyone performed this act seeking blessing from any Companion or Successor (Tabi‘i).

➌ The passing of something in front of the sutrah (prayer barrier) does not harm the prayer, whereas the passing of the mentioned things without a sutrah is harmful. Therefore, taking care to use a sutrah is the Sunnah of the Noble Prophet (sallallahu alayhi wa sallam) and an excellent means of protection from the aforementioned things.

773. Commentary:

➊ According to the research of Ibn Qayyim rahimahullah, that mantle (hullah) was not purely red, rather it had red stripes, and its surface was white. See: [زاد المعاد : 137/1]
Therefore, this narration does not conflict with those narrations in which wearing red clothing is prohibited.

➋ By "hullah" is meant two garments of the same color and of the same kind—one lower garment (izar) and the other upper garment (rida).

➌ A short spear (barchha) was fixed in the ground as a sutrah (barrier). Its discussion has already passed in hadith 748.