Bukhari

Hadith Commentary:
(1)
From this chapter heading of Imam Bukhari rahimahullah, it apparently seems that performing ritual bath (ghusl) on the day of Jumu‘ah is not obligatory, but rather recommended and superior. This is the opinion of a group of scholars. Their evidence is based on those narrations in which the reason for the command of ritual bath (ghusl) on the day of Jumu‘ah has been clarified. Thus, it is narrated that at that time, people used to engage in labor and hard work. When the time for Jumu‘ah would come, they would go for Jumu‘ah in that very state, and their clothes would emit an unpleasant odor of sweat, which would cause discomfort to others. When this was complained about to the Messenger of Allah sallallahu alayhi wa sallam, he said: “Whoever among you comes for Jumu‘ah, he should perform ritual bath (ghusl).” (Fath al-Bari: 481/7.2) In a narration of Sahih Bukhari, it is mentioned that ‘Amr once asked ‘A’ishah radi Allahu anha about ritual bath (ghusl) on the day of Jumu‘ah, so she said: People used to labor for their livelihood, and when they came for Jumu‘ah, they would come in that very state. They were told: “It is better that you come after performing ritual bath (ghusl).” (Sahih al-Bukhari, al-Jumu‘ah, Hadith: 903) In another narration, it is mentioned that they were commanded to perform ritual bath (ghusl) because of the unpleasant odor coming from their clothes. (Sahih al-Bukhari, al-Buyu‘, Hadith: 2071) However, other scholars hold the view that ritual bath (ghusl) is obligatory, the details of which will come later.

(2)
Some individuals have objected to Imam Bukhari rahimahullah that the mentioned hadith has no connection with the chapter heading, because the heading was whether women and children should attend Jumu‘ah, whereas in this hadith there is no mention of their attendance or non-attendance. The answer to this is that Imam Bukhari rahimahullah’s purpose is to clarify that it is not obligatory for women and children to attend Jumu‘ah, because in the upcoming hadith (879) it is stated that performing ritual bath (ghusl) on the day of Jumu‘ah is for adults, whereas children are exempt from this ruling, so it is also not obligatory for them to participate in Jumu‘ah. Rather, in this way, he has alluded to a hadith in which it is clarified that it is not obligatory for women and children to attend Jumu‘ah. (Sunan Abi Dawud, al-Salat, Hadith: 1067)

Hadith Commentary:

That is, Umar (radi Allahu anhu) reproached him for arriving late. He (the companion) presented his excuse, saying that he was not even able to perform the ritual bath (ghusl), but rather came after only performing ablution (wudu). Upon this, Umar (radi Allahu anhu) said that it is as if you did not suffice with merely coming late, but also left behind another virtue, that is, the ritual bath (ghusl).

At this juncture, it is noteworthy that Umar (radi Allahu anhu) did not instruct him to perform the ritual bath (ghusl) again. Otherwise, if the ritual bath (ghusl) on Friday were obligatory (fard) or compulsory (wajib), Umar (radi Allahu anhu) should certainly have told him so. And this is also the reason why the other eminent companion, whose name in other narrations is given as Uthman (radi Allahu anhu), also did not consider the ritual bath (ghusl) necessary and sufficed with only ablution (wudu).

We have already written a note previously regarding the ritual bath (ghusl) on Friday.

From the conduct of Umar (radi Allahu anhu), it is also understood that during the sermon (khutbah), the imam can give commands and prohibitions. However, ordinary people are not permitted to do so; rather, they should listen to the sermon (khutbah) in silence and with composure.

(Tafheem al-Bukhari)

Hadith Commentary:
(1)
The one who arrived late was Hazrat Uthman (radi Allahu anhu).
(2)
Both categories of scholars have deduced rulings from this narration. Those who hold the obligation (wujub) of ritual bath (ghusl) say that since the general inclination of the Companions (Sahabah) was towards the obligation of ritual bath, this is why Hazrat Umar (radi Allahu anhu) expressed astonishment when Hazrat Uthman (radi Allahu anhu) came having performed only ablution (wudu), and he narrated the hadith of the Messenger (sallallahu alayhi wa sallam) in which the command for ritual bath is given. And a command (amr) is generally for obligation.
Those who do not hold it obligatory say that if ritual bath had been obligatory, Hazrat Umar (radi Allahu anhu) would have ordered Hazrat Uthman (radi Allahu anhu) to perform the ritual bath, and would not have sufficed with merely expressing astonishment and narrating the hadith of the Messenger (sallallahu alayhi wa sallam).
From this it is understood that here the command for ritual bath is not for obligation, but rather for recommendation (istihbab).
They have also deduced from other ahadith, such as the narration from Hazrat Samurah bin Jundub (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever performed ablution (wudu) on the day of Jumu‘ah, he did well and excellently, and whoever performed ritual bath (ghusl), then the ritual bath is superior and best.”
(Sunan Abi Dawud, Book of Purification, Hadith: 354)
Imam Tirmidhi (rahimahullah) writes after this hadith that the Companions and the scholars who came after them acted upon this.
They preferred ritual bath on the day of Jumu‘ah, but also expressed the opinion that ablution suffices in place of ritual bath on the day of Jumu‘ah.
(Jami‘ al-Tirmidhi, Book of Prayer, Hadith: 497)
In the beginning, the reason for the obligation of ritual bath on the day of Jumu‘ah was that the noble Companions (radi Allahu anhum), due to difficult circumstances, would wear minimal clothing even in the summer.
They would work and labor in these same clothes.
When they would come to the mosque, the smell of their sweat would spread, which would cause great discomfort to the worshippers and the angels. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) told them to perform ritual bath on that day.
In such circumstances, according to these scholars, performing ritual bath is still truly necessary, but in normal circumstances, in their view, the ritual bath of Jumu‘ah is an emphasized Sunnah (sunnah mu’akkadah) and recommended (mustahabb).

Hadith Commentary: (From this hadith, the legitimacy of the pulpit (minbar) is established.)

Hadith Commentary:
(1)
This narration has already been mentioned in the context of the ritual bath (ghusl) on Friday.
(2)
At this point, the purpose of Imam al-Bukhari rahimahullah is solely to establish the legitimacy of delivering the sermon (khutbah) from the pulpit (minbar).
(3)
It is also understood from this that those present should be taught the rulings of the religion from the pulpit.
(Fath al-Bari: 2/515)

Hadith Commentary: Benefits and Issues: The person who arrived was Hazrat Uthman radi Allahu anhu. Due to being occupied, he lost track of time; when he reached home, the call to prayer (adhan) had already been given, and he performed ablution (wudu) and arrived at the mosque.

He did not present any excuse in response to Umar radi Allahu anhu’s objection regarding the ritual bath (ghusl). This does not mean that he had not performed ghusl, because in Sahih Muslim, it is narrated from Humran that there was not a single day in which Uthman radi Allahu anhu did not perform ghusl.

The reason for not making an excuse was that he was unable to perform ghusl at the time of going for Jumu‘ah, which was preferable.

(Fath al-Bari, Hadith 878)

1:
By this is meant Uthman (radi Allahu anhu).

1:
Some scholars, based on this hadith, have declared the ritual bath (ghusl) on the day of Jumu‘ah to be obligatory (wajib). Those who do not hold it to be obligatory say that here the command is for emphasis, and what is meant is optional obligation (istihbab), as when a person says to his companion, “Your right upon me is obligatory,” meaning it is emphasized, not such an obligation that its abandonment incurs punishment or penalty. (The reason for this interpretation is hadith number 497.)

1377. Commentary:

➊ The discussion regarding the obligation of ritual bath (ghusl) has already been mentioned under the previous hadith.

➋ From this hadith, it is understood that the ritual bath for Friday (ghusl al-jumu‘ah) should be performed at the time of coming for Jumu‘ah, not much earlier, because the purpose of the bath is to cleanse dirt and sweat. If the bath is performed much earlier, dirt may accumulate again and sweat may also appear. There is a possibility of spreading odor in the gathering; therefore, the ritual bath should be performed when coming for Jumu‘ah, meaning one should perform the Friday prayer with this bath. Some scholars are of the opinion that this is the bath of the day of Friday, so it can be performed at any time, but before Jumu‘ah. The literalists (Ahl al-Zahir) even consider the bath after Jumu‘ah to be sufficient. However, if one reflects on the reason and cause, or on other ahadith, then this position appears questionable. And Allah knows best.

➌ The Friday bath (ghusl al-jumu‘ah) should be like the ritual bath for major impurity (ghusl al-janabah). The details of ghusl al-janabah have already been mentioned in the relevant previous chapter.

1408. Commentary:

➊ There are many narrators who report this narration from Imam Zuhri, such as Ibrahim bin Nashit, Muhammad bin Walid Zubaidi, Sufyan bin ‘Uyaynah, and Ibn Jurayj. All of them mention that Imam Zuhri’s teacher was Hazrat Salim bin ‘Abdullah bin ‘Umar. Only Hazrat Layth and Ibn Jurayj have mentioned his teacher as ‘Abdullah bin ‘Abdullah bin ‘Umar. Like the other students, Ibn Jurayj also sometimes names Salim as Imam Zuhri’s teacher. In this way, he also agrees with the majority of the students. Thus, from the aforementioned statement, Imam Nasa’i rahimahullah is not weakening the narration of Imam Layth, which Ibn Jurayj has also agreed with, but rather his purpose is only to mention the difference, because Imam Layth rahimahullah is trustworthy and reliable (extremely trustworthy). In other words, this difference is of the type of addition by a trustworthy narrator, which according to the scholars of hadith is not a cause of weakness. From this, it is understood that there are two shaykhs of Imam Zuhri in this narration: Salim and ‘Abdullah bin ‘Abdullah. Imam Muslim rahimahullah has also narrated through both shaykhs in his Sahih. For further details, see: [ذخیرة العقبیٰ شرح سنن النسائي : 242/16]. In conclusion: Here, due to the abundance of narrators, preference is not correct, rather reconciliation is appropriate. And Allah knows best.

➋ For the discussion on ritual bath (ghusl) on Friday, see hadith: 1376, 1377, and the introduction of this very book.

Hadith Authentication: [وأخرجه البخاري 877، من حديث مالك و مسلم 844، من حديث نافع به]
Jurisprudential Understanding:
➊ From this hadith and other ahadith, it is understood that performing a ritual bath (ghusl) on the day of Jumu‘ah is necessary (obligatory), but from some ahadith it is established that this ritual bath is not obligatory, rather it is Sunnah and recommended (mustahabb).
Sayyiduna Samurah bin Jundub radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam said: «من توضأ فبھا ونعمت ومن اغتسل فذلك أفضل۔» Whoever performs ablution (wudu) has done well, and whoever performs a ritual bath (ghusl), that is better. [صحيح ابن خزيمه : 1757، وسنده حسن، سنن ابي داؤد : 354، والحسن البصري صرح بالسماع عند الطّوسي فى مختصر الاحكام 3/10 ح467/334 وسنده حسن]
◈ The narration of Hasan al-Basri from Samurah radi Allahu anhu is considered Hasan due to its presence in the book, whether or not there is explicit mention of hearing (sama‘), and in this narration, he has explicitly mentioned hearing. «والحمدلله»
➋ Sayyiduna Abu Hurairah radi Allahu anhu used to say: Performing a ritual bath (ghusl) on the day of Jumu‘ah is obligatory upon every young man just like the ritual bath for major impurity (janabah). [الموطأ 1/101 ح224، وسنده صحيح]
◈ Sayyiduna Abdullah bin Mas‘ud radi Allahu anhu said: Performing a ritual bath (ghusl) on the day of Jumu‘ah is among the Sunnah practices. [مصنف ابن ابي شيبه 2/96 ح5020 وسنده صحيح، البزار فى كشف الاستار : 627]
◈ Imam al-Sha‘bi said: Whoever performs ablution (wudu) on the day of Jumu‘ah has done well, and whoever performs a ritual bath (ghusl), that is better. [مصنف ابن ابي شيبه 2/96، 97 ح5023 وسنده صحيح]
➌ Mujahid, the Tabi‘i, said: Whoever performs a ritual bath (ghusl) after the break of dawn (fajr) on the day of Jumu‘ah, then this suffices him for the ritual bath of Jumu‘ah. [ابن ابي شيبه 2/99 ح5041 وسنده صحيح]
➍ One should be encouraged towards cleanliness, and special attention should be given to cleanliness when attending gatherings.

Benefit:
In this hadith, the command to perform ritual bath (ghusl) on the day of Jumu‘ah (Friday) has been given. This does not indicate obligation (fardiyyah); rather, due to other ahadith, it is understood to be recommended (mustahabb).