Bukhari

Hadith Commentary:
It is understood from this that, in the era of the Prophet (sallallahu alayhi wa sallam), it was generally customary for women to go to the Eid prayer ground (Eidgah). In fact, he emphasized this to such an extent that even menstruating (hayd) women were instructed to come out, though they would only participate in supplication (du'a).

It is astonishing regarding those people who today consider this blameworthy, even though nowadays there is police security at every step and no disorder occurs. Yet, some people continue to interpret this matter with various excuses and pretexts, and keep instructing others to prevent women from attending.

In the narration, it is mentioned that women gave their earrings and necklaces in charity (sadaqah); this is the relevance to the chapter.

Hadith Commentary:
(1)
In one narration, it is mentioned that the women began to take off their earrings and rings and give them.
(: Sahih al-Bukhari, Book of Knowledge, Hadith: 98)
In another narration, the giving of bracelets as charity is also mentioned.
(: Sahih al-Bukhari, Book of Zakat, Hadith: 1431)
In one narration, it is stated that this incident took place on Eid al-Fitr.
(: Sahih al-Bukhari, Book of Tafsir, Hadith: 4895)
(2)
From this hadith, it is also understood that during the Prophetic era, women would also go to the Eid prayer ground and participate in the prayer.
In any case, Imam al-Bukhari rahimahullah has established that women may use gold necklaces and necklaces of fragrant flowers and buds, because these are for adornment, and women are permitted to adorn themselves.
And Allah knows best.

Explanation:
The esteemed Imam of the scholars of hadith, quddisa sirruh, wishes to clarify that disbelief (kufr) is of two types: one is true disbelief (kufr haqiqi), due to which a person exits Islam. The other is that, for the commission of certain sins, the term "disbelief" (kufr) has also been used, but this is less than true disbelief. The hadith of Abu Sa'id is in the Book of Menstruation (Kitab al-Hayd). In it, it is mentioned that the Prophet (sallallahu alayhi wa sallam) commanded women to give charity and said, "I have seen that most of those in the Fire are you (women)." They asked, "Why?" The Prophet (sallallahu alayhi wa sallam) replied, "You curse a lot and are ungrateful (do kufr) to your husbands." The hadith of Ibn Abbas (radi Allahu anhuma) is quite lengthy, which is in the Book of Eclipses (Kitab al-Kusuf) of Bukhari; here, for the purpose of argument, the Imam has mentioned only a portion of it.

Imam Qastallani (rahimahullah) says:
«وفي هذاالحديث وعظ الرئيس المروس وتحريضه على الطاعة ومراجعة المتعلم العالم والتابع المتبوع فيماقاله اذا لم يظهر له معناه الخ»
That is, under this hadith, it becomes necessary that a leader should admonish and advise his subordinates and encourage them towards good deeds. From this, it is also derived that if a student does not fully understand the teacher's words, he should ask the teacher again. And from this hadith, it is established that the term "disbelief" (kufr) is also applied to ingratitude, and it is also understood that sins decrease faith (iman), because sins have also been termed as disbelief, but it is not that disbelief which necessitates eternal residence in the Fire. It is also established that just as women's faith decreases due to ingratitude towards their husbands, similarly, it increases due to their gratitude, and it is also established that actions are included in faith.

The Imam has taken the excerpt of «كفر دون كفر» from the statement of Ibn Abbas (radi Allahu anhuma) which he made in the commentary of the noble verse «وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّـهُ فَأُولَـئِكَ هُمُ الْكَافِرُونَ» [المائدۃ: 44]: "And whoever does not judge by what Allah has revealed, then such are the disbelievers." Ibn Abbas (radi Allahu anhuma) says that the disbelief (kufr) intended in the noble verse is not that disbelief for which the punishment is «خلود فى النار». Therefore, the verifying scholars have divided disbelief into four types:
➊ Disbelief of denial (kufr bi-inkar) means to completely deny Allah, not to accept His existence at all. In the Noble Qur'an, most of the addresses are to such disbelievers.
➋ Disbelief of rejection (kufr juhud) means to know the truth in the heart but, for worldly interests, not to even verbally acknowledge it. Some of the polytheists of Makkah had such disbelief; even today, many such people are found.
➌ Disbelief of obstinacy (kufr 'inad) means to affirm in the heart and even verbally acknowledge, but not to accept the divine commands and not to be prepared to accept the Islamic creed of monotheism and prophethood. Many such people have existed in the past and present.
➍ Disbelief of hypocrisy (kufr nifaq) means to verbally acknowledge but not to have certainty in the heart, as mentioned in the noble verse «وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـكِنْ لَا يَعْلَمُونَ» [البقرۃ: 13]: (That is, there are some people that) when it is said to them, "Believe as the people (the Ansar and Muhajirun) have believed," they reply, "Shall we believe as the fools have believed?" Know that they (the hypocrites) are the fools, but they do not know.

Hadith Commentary:
The esteemed Imam of the scholars of hadith, may Allah sanctify his secret, wishes to clarify that there are two types of disbelief (kufr): one is true disbelief (kufr haqiqi), due to which a person exits the fold of Islam. The other is that, for the commission of certain sins, the term "disbelief" (kufr) has also been used. However, this is less than true disbelief.

The hadith of Abu Sa'id is found in the Book of Menstruation (Kitab al-Hayd). In it, the Prophet (sallallahu alayhi wa sallam) commanded the women to give charity and said, "I have seen that most of the inhabitants of Hell are you (women)." They asked, "Why?" He replied, "You curse frequently and are ungrateful (do kufr) to your husbands." The hadith of Ibn Abbas (radi Allahu anhu) is quite lengthy, which is found in the Book of Eclipses (Kitab al-Kusuf) of Bukhari. Here, the Imam has mentioned a portion of it for the purpose of argument.

Imam Qastallani (rahimahullah) says:
"In this hadith is the admonition of the leader to his subordinates and his encouragement towards obedience, and the student’s returning to the teacher and the follower to the one followed regarding what he has said if its meaning is not clear to him," etc. That is, under this hadith, it becomes necessary that the leader should admonish and advise his subordinates and encourage them towards good deeds. From this, it is also derived that if a student does not fully understand the teacher’s statement, he should ask the teacher again. And from this hadith, it is established that the term "disbelief" (kufr) is also applied to ingratitude, and it is also known that sins decrease faith (iman), because sins have also been termed as disbelief, but it is not that disbelief whose commission necessitates eternal residence in Hell. It is also established that just as a woman's faith decreases due to ingratitude towards her husband, similarly, it increases due to her gratitude, and it is also established that actions are included in faith (iman).

The Imam has taken the phrase "kufr less than kufr" (kufr duna kufr) from the statement of Ibn Abbas (radi Allahu anhu), which he made in the commentary of the noble verse:
﴿وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّـهُ فَأُولَـٰئِكَ هُمُ الْكَافِرُونَ﴾ (al-Ma'idah: 44)
(And whoever does not judge by what Allah has revealed, then those are the disbelievers.)
Ibn Abbas (radi Allahu anhu) says that the disbelief (kufr) intended in this noble verse is not that for which the punishment is eternal residence in the Fire.

Therefore, the verifying scholars have divided disbelief (kufr) into four types:
(1)
Disbelief in the sense of absolute denial, i.e., to completely deny Allah the Exalted, not to accept His existence at all. In the Noble Qur'an, most of the addresses are to such disbelievers.

(2)
Disbelief of rejection (kufr juhud), i.e., to know the truth in the heart but, for worldly interests, not even to confess it with the tongue. Some of the polytheists of Makkah had such disbelief. Even today, many such people are found.

(3)
Disbelief of obstinacy (kufr inād), i.e., to affirm in the heart and confess with the tongue, but not to accept the divine commands and not to be prepared to accept the Islamic creed of monotheism and prophethood. Many such people have existed in the past and present.

(4)
Disbelief of hypocrisy (kufr nifaq), i.e., to confess with the tongue but not to have certainty in the heart, as mentioned in the noble verse:
﴿وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ﴾ (al-Baqarah: 13)
(That is, there are some people that)
when it is said to them, "Believe as the people (the Ansar and Muhajirun) have believed," they reply, "Shall we believe as the fools have believed?"
Know that it is they (the hypocrites) who are the fools, but they do not know.

Hadith Commentary:
➊
By (عشير) is meant the husband, because a woman’s companionship (ʿishrat) is connected to him, and he is the one responsible for all her needs. If it is taken in its general sense, then it can refer to anyone with whom a woman has close relations, such as her father, brother, etc. The point is that this gender does not acknowledge anyone’s favor; rather, whenever something contrary to their temperament arises, they nullify all that has been done for them. It is due to this ingratitude that the majority of the inhabitants of Hell were shown to be from among them.
(Sharh al-Kirmani: 1/136)
➋
There are four types of disbelief (kufr) mentioned below. If anyone commits even one of them and dies without repentance, Allah, exalted is He, will not forgive him, and he will remain in Hell forever:
1.
Kufr of Denial (kufr inkar):
To deny the oneness of Allah both in heart and tongue, and to pay no heed to the matters of monotheism (tawhid).
2.
Kufr of Rejection (kufr juhud):
To recognize the truth in the heart but not to acknowledge it with the tongue, as the accursed Iblis committed kufr.
3.
Kufr of Stubbornness (kufr ʿinad):
To acknowledge the reality of tawhid in both heart and tongue, but not to accept it, as Khawaja Abu Talib did.
4.
Kufr of Hypocrisy (kufr nifaq):
To profess faith with the tongue and even act according to its rulings, but to harbor hatred for it in the heart, as is the disbelief of the hypocrites (munafiqun).
Imam Nawawi rahimahullah states that besides these four types, there is another type called kufr of rights (kufr al-huquq), for the affirmation of which Imam Bukhari rahimahullah has established a chapter heading, and the one who commits it does not exit the fold of Islam.
➌
It is also established from this that ingratitude for blessings (kufran niʿmah) causes a decrease in faith (iman), and expressing gratitude for Allah’s blessings increases faith. Furthermore, human actions have an effect on faith. It is on this basis that women have been called “deficient in religion” (naqisat al-din).
(Sharh al-Kirmani: 1/137)
➍
Imam Bukhari rahimahullah, through this chapter and the following few chapters, intends to further clarify the matters of faith (iman), because just as there are levels of disbelief (kufr), so too are there varying levels of faith. There is a level of faith such that if it is absent, Paradise is forever forbidden to that person; and if it is present, it becomes a barrier to eternal residence in the Fire.
Similarly, among the levels of disbelief, there is a level such that, Allah forbid, if it is found in a person, entry into Paradise becomes a forbidden tree for him, and dying in that state results in eternal residence in the Fire.
From this, it is explicitly understood that acts of disobedience are harmful to faith, and acts of obedience nurture and increase faith.

Hadith Commentary:
It has been established that during the era of the Messenger (sallallahu alayhi wa sallam), it was a common practice among women to wear rings.

Hadith Commentary:
(1)
In the Arabic language, "fatakh" refers to those rings which women used to wear on their toes. Some linguists have said that a ring without a gemstone is called "fatakh," and one with a gemstone is called "khatam." (Fath al-Bari: 10/406)
(2)
This hadith proves that during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), women used to wear rings and toe rings.

Explanation:
From this hadith, the issue of women going to the Eid prayer ground along with men is also established. Those who oppose this should know that they are denying something that was customary during the time of the Prophet sallallahu alayhi wa sallam. It is correct that women should go with proper covering (purdah) and with manners, modesty, and shyness, because immodesty is, in any case, reprehensible. However, opposing the Sunnah of the Prophet sallallahu alayhi wa sallam is in no way appropriate.

Hadith Commentary:
1.
A man, as the guardian of the household, is responsible for the education and upbringing of his family members. However, despite this, the responsibility of the imam regarding women's education does not end, because firstly, not every person is familiar with the principles of education. If he is educated, he may not know what matters are necessary for the education of women. Therefore, the imam should arrange a separate classroom for the education of women. In view of their needs, he should prepare an educational curriculum, and then arrange competent teachers to teach this curriculum. For women's education, it is necessary that full arrangements are made for the protection of privacy and seclusion (chadar o chaar deewari), and entry of men is prohibited. Furthermore, education should not be mixed, because in mixed education so many doors of temptation and corruption are opened that the benefit of education is insignificant in comparison.

3.
The Messenger of Allah (sallallahu alayhi wa sallam) admonished the women: The details of this are in another narration, in which he said: "I saw the majority of you in Hell due to mutual cursing and ungratefulness to your husbands, and its expiation is that you should give charity abundantly." (Sahih al-Bukhari, al-Iman, Hadith: 29)

4.
From this, it is also understood that encouraging and recommending charity is a deed of great reward, and that it is permissible for women to wear rings, bangles, necklaces, chokers, earrings, etc.

5.
Nowadays, since loudspeakers are installed, men and women both equally hear the imam's admonition and advice, so there is no longer a particular need to go to the women separately on a permanent basis.

6.
From this hadith, it is also established that women may go to the Eid prayer ground (Eidgah), but they should go with the rules of hijab and simplicity; ostentation and display nullify the reward and incur sin. Those gentlemen who oppose this sunnah (women going to the Eidgah) should reconsider their stance.

Hadith Commentary:
Ibn Abbas (radi Allahu anhu) was young in age, yet he participated in the Eid prayer. From here, the chapter heading is derived, and from this, it is also established that women attended the Eid prayer ground.
Since, according to the Hanafi school, it is not permissible for women to go to the Eid prayer ground, therefore, in a Deobandi translation of Bukhari, the translation here has been changed. Thus, they translate it as: "A person asked him whether he went to the Eid prayer ground with the Prophet (sallallahu alayhi wa sallam)."
Whereas what was actually being asked was: "Did you see women going out with the Prophet (sallallahu alayhi wa sallam) on the day of Eid?"
He replied: "Yes, I certainly saw it."
This altered translation can be seen in the Deobandi "Tafheem al-Bukhari," Part 4, page 32.
It is probably for such people that it has been said: "They do not change themselves, but they change the Qur'an." May Allah grant us success in what He loves and is pleased with.
Ameen!

Hadith Commentary:
(1)
Imam Bukhari rahimahullah exercised great caution in formulating chapter headings. Thus, regarding the ablution (wudu) of children, he did not make any definitive or categorical ruling; rather, he merely stated its legitimacy. For, had he given it the status of recommendation (mustahabb), it would have implied that a child's prayer would be valid even without ablution. And if he had ruled it obligatory (wajib), then it would have been necessary to punish the child for its omission, since the one who abandons an obligation deserves punishment. Therefore, Imam Bukhari chose a chapter heading that is safe from such objections.

Furthermore, he did not mention ritual bath (ghusl) and the like regarding children, because there is no cause for ritual bath in their case.

(Fath al-Bari: 2/446)

(2)
The aforementioned chapter heading consists of several components:
The first component is the legitimacy of ablution (wudu) for children.
The second component is when ritual bath (ghusl) and ablution become obligatory upon them.
The third component concerns the participation of children in congregational prayer, the two Eids, and funeral prayers, and the fourth component relates to their arrangement in rows (saff).
In this regard, Imam Bukhari rahimahullah has mentioned seven hadiths:
The first hadith is from Ibn Abbas radi Allahu anhu, in which there is mention of praying at a grave.
The purpose of citing this hadith is to establish the participation of children in prayer and to describe their arrangement in rows. Thus, this hadith explicitly states that Ibn Abbas radi Allahu anhu, despite being a minor, participated in the prayer and took part in the row.
The second hadith is narrated from Abu Sa'id al-Khudri radi Allahu anhu, from which it is established that the Friday ritual bath (ghusl al-jumu'ah) is not obligatory upon children, because reaching puberty is a condition for its obligation.
This is the position of the majority of scholars: that puberty is a condition for the obligation of ritual bath (ghusl).
The third hadith is also narrated from Ibn Abbas radi Allahu anhu, in which it is clarified that he performed ablution (wudu) and prayed together with the Messenger of Allah sallallahu alayhi wa sallam.
From this, it is established that his ablution and prayer were valid.
The fourth hadith is from Anas radi Allahu anhu, in which it is mentioned that a child formed a row and prayed together with Anas radi Allahu anhu.
The word "yateem" (orphan) is used in the hadith, which applies to one before reaching puberty.
The fifth hadith is narrated from Aisha radi Allahu anha, in which there is mention of delaying the night prayer (isha) until Umar radi Allahu anhu loudly said that now even the children and women have arrived.
This means that, along with the women, children were also present to participate in the prayer.
The sixth hadith is from Ibn Abbas radi Allahu anhu, in which there is mention of his joining the row and praying behind the Messenger of Allah sallallahu alayhi wa sallam.
It is explicitly stated that at that time he was near the age of puberty.
Finally, Imam Bukhari rahimahullah has referenced another hadith from Ibn Abbas radi Allahu anhu, that he participated in the Eid prayer with the Messenger of Allah sallallahu alayhi wa sallam.
In this way, Imam Bukhari rahimahullah has substantiated all the components of his chapter heading with hadiths.
It should be noted that what is meant by their arrangement in rows is their standing in the row with the people; it does not mean a special row for children.
(Fath al-Bari: 2/447)

(3)
From these hadiths, it is understood that when children reach the age of discernment, they may participate in the two Eids and funeral prayers, and they must also perform ablution (wudu), even though they are not legally accountable for these rulings. However, in order to habituate them, they should be made to practice these matters from a young age.

1494. Commentary:

➊ The lengthy standing (qiyam) and other acts in the prayer of eclipse (salat al-kusuf) are not for the purpose of making the sun shine again; the sun is destined to shine according to its usual course, whether someone prays or not, or even if people utter abuses, because it is a matter of divine decree (takwini). This prayer is only for the fulfillment of a temporary obligation, just as the dawn (fajr) prayer is recited at length. Generally, the time of an eclipse is prolonged. Especially in your (the Prophet’s) era, the eclipse was a total solar eclipse, and it takes considerable time for a total solar eclipse to end. Therefore, prolonging this prayer is recommended (mustahabb) and is in accordance with the temporal requirement.

➋ The meaning of kufr is both to deny and to be ungrateful. Here, the second meaning is intended. And this entry into Hell is temporary, because the ultimate and permanent abode of sinful believers is Paradise; however, true disbelievers (kuffar) are eternally in Hell, and Hell is their permanent abode.