Bukhari

Hadith Commentary:
The correspondence between the chapter heading and the hadith is found in the words of the hadith: "when they go to the Friday prayer" (idha rahu ila al-jumu‘ah).
‘Allamah ‘Ayni rahimahullah states: "Because 'going' (ar-rawah) only occurs after the sun has passed its zenith (zawal)." Imam Bukhari, through this, has established that the noble Companions (radi Allahu anhum) used to come for the Friday prayer after the time of zawal. It is thus understood that the time for Jumu‘ah (Friday prayer) is after zawal.

Hadith Commentary:
(1)
According to the majority of the imams, the time for Jumu‘ah (Friday prayer) is the same as the time for Zuhr, meaning it should also be performed after the sun has passed its zenith (zawal). However, the position of Imam Ahmad rahimahullah is that Jumu‘ah can also be performed at the time of the two ‘Eids. Imam al-Bukhari rahimahullah, by differing from the position of Imam Ahmad rahimahullah in this chapter heading, has established the view of the majority. Thus, in this hadith, the word "raahu" is used, which means to go after zawal, as most linguists have explicitly stated. Furthermore, this hadith clarifies that in this state, people would begin to sweat, which would cause an odor to spread. Such a thing is possible in intense heat, especially since they would come from ‘Awali. It is evident that people would come to the mosque at or near the time of zawal. In this context, Imam al-Bukhari rahimahullah has mentioned the hadith of ‘A’ishah radi Allahu anha. (Fath al-Bari: 2/499)

(2)
Some Hanbalis have considered it permissible to perform the Jumu‘ah prayer before zawal, that is, at the time of Duha (forenoon). Their evidence is that the Messenger of Allah sallallahu alayhi wa sallam declared Jumu‘ah to be the ‘Eid of the Muslims; on this basis, it can be performed at the time of the two ‘Eids. Hafiz Ibn Hajar rahimahullah has responded to this by stating that declaring it the ‘Eid of the Muslims does not mean that all the rulings of ‘Eid should be applied to it. Fasting on the day of ‘Eid is forbidden, but fasting on Friday is permissible. (Fath al-Bari: 2/498) In addition, the sermon (khutbah) in Jumu‘ah is before the prayer, whereas in the two ‘Eids it is after the prayer. It is prohibited to perform supererogatory prayers (nawafil) before the ‘Eid prayer, whereas it is permissible before Jumu‘ah. There is no adhan or iqamah for the two ‘Eids, whereas for Jumu‘ah, both adhan and iqamah are given.

Benefit:
From this hadith, the importance of the ritual bath (ghusl) for Jumu‘ah is established. The preferred (rajih) position is that the ritual bath for Jumu‘ah is recommended (mustahabb).