Bukhari

Chapter of Sahih Bukhari Hadith Number: 6102: «بَابُ مَنْ لَمْ يُوَاجِهِ النَّاسَ بِالْعِتَابِ:»
Relationship between the Chapter and the Hadith:
The esteemed Imam, Imam Bukhari rahimahullah, stated in the chapter heading that those who are reproached in anger should not be addressed directly. Under this chapter, he has narrated hadiths from Sayyidah Aisha radi Allahu anha and Sayyiduna Abu Sa'id radi Allahu anhu. The relevance of the hadith from Sayyidah Aisha radi Allahu anha to the chapter is apparent, but the relevance of the hadith from Sayyiduna Abu Sa'id al-Khudri radi Allahu anhu to the chapter is somewhat difficult, because there is no mention in the hadith of addressing anyone, nor whether the Prophet sallallahu alayhi wa sallam would address those with whom he was angry or not. Accordingly, Allamah 'Ayni rahimahullah, while establishing the relationship between the chapter and the hadith, states:
«مطابقة للترجمة من حيث إنه لشدة حيائه لا يعاتب أحدًا فى وجهه.»
“That is, the Prophet sallallahu alayhi wa sallam possessed a great deal of modesty, and for this reason, he would not rebuke anyone by addressing them personally.”
Muhammad Zakariya Kandhlawi rahimahullah, while discussing the relationship between the chapter and the hadith, writes:
“Imam Bukhari rahimahullah, through the chapter heading, is alluding to the hadith which Imam Abu Dawud rahimahullah has mentioned in Sunan Abi Dawud, Book of Manners, Chapter on Good Companionship (Hadith Numbers: 4788-4789): Umm al-Mu’minin Sayyidah Aisha radi Allahu anha narrates that when the Prophet sallallahu alayhi wa sallam would hear something bad from someone, he would not say, ‘What is the matter with so-and-so?’ Rather, he would say: ‘What is the matter with some people, that they say such-and-such?’”(1)
According to the Shaykh al-Hadith, the meaning that Imam Bukhari rahimahullah tried to clarify in the chapter heading is supported by the hadith of Abu Dawud, i.e., Imam Bukhari rahimahullah also intended to allude to the hadith of Abu Dawud.
Therefore, the relationship between the chapter heading and the hadith is established in this way: the Prophet sallallahu alayhi wa sallam would not reproach any specific person by addressing them directly; rather, the noble Companions radi Allahu anhum would recognize the undesirability of the action from the blessed face of the Prophet sallallahu alayhi wa sallam, as is clear from the hadith of Abu Sa'id al-Khudri radi Allahu anhu. Thus, this is where the chapter and the hadith correspond.

Hadith Commentary:
Although, due to dignity and modesty, he would not say anything verbally, for this reason he (sallallahu alayhi wa sallam) declared modesty (haya) to be a part of faith (iman). The implication of this is that a shameless person’s faith becomes weak.

Hadith Commentary:
When the Messenger of Allah (sallallahu alayhi wa sallam) observed something unpleasant in action or speech, due to his forbearance and modesty, he would not say anything with his tongue; rather, his displeasure would be known by a change in his facial expression. Similarly, when he intended to admonish someone, he would not specify that person directly, nor would he mention his name publicly; instead, his address would be general.
Modesty would prevent him from mentioning the person's name, so he would fulfill the duty of correction without naming anyone.

Hadith Commentary:
In the narration of al-Bazzar, it is stated that no one ever saw his private parts.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) was extremely modest.
As a result of this modesty, if something was disagreeable to his nature, he would express it, and his blessed face would change, which his noble Companions (radi Allahu anhum ajma'in) would recognize, but he would not mention it to anyone.
This is an excellent trait in social conduct.

➋
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) was the embodiment of shyness and modesty in matters other than the limits set by Allah (hudud Allah), because in the enforcement of Allah’s limits, he never showed leniency.
Ibn Abbas (radi Allahu ta'ala anhu) reports that the Messenger of Allah (sallallahu alayhi wa sallam), due to his shyness, used to perform ritual bath (ghusl) behind his chambers, and no one ever saw his private parts.
(al-Mu'jam al-Kabir by al-Tabarani: 85/11, published by Maktabat al-Ulum wal-Hikam; Fath al-Bari: 705/6)
The modesty of the Messenger of Allah (sallallahu alayhi wa sallam) has been likened to the modesty of a virgin in seclusion, because before reaching her husband and mingling with other women, she is extremely modest.
The Messenger of Allah (sallallahu alayhi wa sallam) was even more modest than this.

➌
The attribute of veiling (purdah) is mentioned in the hadith because a veiled woman is more modest than those women who do not observe veiling and roam about in the markets.

Hadith Commentary:
(1)
There are two types of modesty (haya): one is natural (tabi‘i) and the other is acquired (kasbi). Natural modesty is inherent in a person’s nature and disposition. Some people are naturally shy. Another type of modesty is that which a person develops within himself through effort. Sometimes, natural modesty assists in acquiring acquired modesty, and at other times, acquired modesty becomes a person’s second nature. The modesty which the Messenger of Allah (sallallahu alayhi wa sallam) has declared to be a part of faith refers to acquired modesty.

(2)
Both types of modesty were present in the Messenger of Allah (sallallahu alayhi wa sallam) to the highest degree. In this hadith, the modesty of the Messenger of Allah (sallallahu alayhi wa sallam) that is mentioned is natural and innate, and the acquired modesty was also of the highest level.

(3)
Perhaps Imam al-Bukhari rahimahullah has mentioned this last hadith in the chapter of modesty in order to establish that both types of modesty were present in the Messenger of Allah (sallallahu alayhi wa sallam) to the highest degree. (Fath al-Bari: 10/642)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Adhra’:
A virgin maiden.
(2)
Khadar:
A curtain that is hung in a corner of the house for a maiden.

Benefits and Issues:
(1)
Modesty (haya) is a natural virtue of a human being.
Immodesty is an unnatural state for a person, which arises due to the temptations of Satan.

(2)
Enduring something unpleasant and not expressing it openly is also included in modesty (haya). However, if something is against the Shari‘ah, then remaining silent is not part of modesty; in such a case, it is necessary to express oneself in an appropriate manner.

(3)
Among the Arabs, it was customary that when a girl reached puberty, she would spend most of her time in that room of the house where she could have privacy.
This would remain the case until marriage.
This room was called “khidr,”
which is why “khidr wali” has been translated as “one who stays behind the veil (pardah nashin).”