Bukhari

Hadith Authentication (Takhrij al-Hadith):
This narration is found in Sahih al-Bukhari at three places. [ح 278، 3404، 4799]
In addition to Imam al-Bukhari rahimahullah, the following hadith scholars have also narrated it:
Muslim al-Naysaburi [صحيح مسلم ح339 وترقيم دارالسلام : 770 وبعد ح 2371 ترقيم دارالسلام : 6146، 6147]
Al-Tirmidhi [السنن : 3221 وقال : ”هذا حديث حسن صحيح“ إلخ]
Al-Nasa’i in al-Tafsir [444، 445]
Al-Tahawi in Mushkil al-Athar [1؍11]
And al-Tabari in his Tafsir [تفسير ابن جرير 22؍37]
This narration is also found in the following books:
Musnad Abi ‘Awanah [281/1]
Sahih Ibn Hibban [الاحسان 94/14 ح 6178، دوسرا نسخه : 6211]
Al-Awsat by Ibn al-Mundhir [120/2 ح649]
Al-Sunan al-Kubra by al-Bayhaqi [198/1]
Ma‘alim al-Tanzil by al-Baghawi [545/3]
The following hadith scholars narrated this narration before Imam al-Bukhari rahimahullah:
Ahmad ibn Hanbal [المسند 2؍315، 392، 514، 535]
‘Abd al-Razzaq [المصنف : 20531]
Hammam ibn Munabbih [الصحيفة : 61]
This narration from Sayyiduna Abu Hurayrah radi Allahu anhu is transmitted through the following eminent Tabi‘in:
① Hammam ibn Munabbih [الصحيفة: 61 وصحيح البخاري : 278 وصحيح مسلم : 339]
② Muhammad ibn Sirin [صحيح البخاري : 3404، 4799]
③ Khallas ibn ‘Amr [صحيح البخاري : 3404، 4799]
④ Al-Hasan al-Basri [صحيح البخاري : 3404، 4799]
⑤ ‘Abdullah ibn Shaqiq [صحيح مسلم : 339 بعد ح2371 ترقيم دارالسلام : 6147]
Other chains of transmission for this narration, as well as reports from the Companions and Tabi‘in, are also narrated. See:
Musannaf Ibn Abi Shaybah [11؍533، 535]
And Tafsir al-Tabari [22؍36، 37]
And Kashf al-Astar [مسند البزار : 2252]
From this detail, it is clear that this narration in Sahih al-Bukhari is absolutely authentic.

In the explanation of this hadith, Hafiz Ibn Hazm al-Andalusi rahimahullah writes:
«انه ليس فى الحديث انهم رأوا من موسي الذكر - الذى هو عورة - و ان رأوا منه هيئة تبينوا بها أنه مبرأ مما قالوا من الادرة وهذا يتبين لكل ناظر بلا شك، بغير أن يرى شيئًا من الذكر لكن بأن يرى مابين الفخذين خاليًا»
“In the hadith, it is not stated that they (the Children of Israel) saw the private part (i.e., the genitals) of Musa (alayhis salam). They saw such a state from which it became clear that Musa alayhis salam was free from the accusations of those people that he was ‘adr’ (i.e., that his testicles were very large). Every observer, in such a state, without any doubt and without seeing the private part, comes to know this when he sees that the space between the thighs is empty.” [المحليٰ 3؍213 مسئله : 349]
From this explanation, it is understood that the accusations of physical defect which the Children of Israel used to level against Sayyiduna Musa alayhis salam, he was free from all those accusations. Secondly, it is also not stated in this narration that Sayyiduna Musa alayhis salam was bathing completely naked. From the words of Imam Ibn Hazm, it appears that he had covered his private part with a loincloth or something similar, and the rest of the body was uncovered.
The Children of Israel did not see his private part at all; therefore, the mockery of this hadith by the deniers of hadith is rejected.
SA Some people have said, “So what is meant by saying three or four marks?” EA The answer is that Allah the Exalted says: «وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ» “And We sent him to a hundred thousand or more.” [الصّٰفّٰت : 147 ترجمه شاه عبدالقادر ص543]
Read the translation of this noble verse from the writing of Shah Waliullah al-Dihlawi:
«وفرستاديم اُو را بسوئے صد هزار يا بيشتر ازان باشند» [ص543]
Whatever explanation the deniers of hadith will give for the word “aw” (or) in this noble verse, that same explanation applies to the statement of Sayyiduna Abu Hurayrah radi Allahu anhu in «ستة أو سبعة» at «او». «والحمدلله»

Hadith Authentication (Takhrij al-Hadith):
[194۔ البخاري فى : 5 كتاب الغسل : 20 باب من اغتسل عريانًا وحده فى الخلوة 278، مسلم 339]

Linguistic Explanation:
«آدَرُ»: One with large testicles.
«فِيْ اِثْرِهِ»: Behind it.
«نَدَبٌ»: Mark.

Hadith Commentary:
1.
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) saw a man bathing naked and said:
“When any one of you performs a ritual bath (ghusl), he should bathe in seclusion.”
(Sunan Abi Dawud, al-Hammam, Hadith: 4012)
In light of this hadith, the muhaddith Ibn Abi Layla (rahimahullah) holds the view that bathing naked in seclusion is not permissible.
Imam Bukhari (rahimahullah), in refutation of his view, has established the chapter heading that bathing naked in seclusion is permissible, although it is better to cover the private parts (awrah) while performing the ritual bath, because even though there is no human present in seclusion from whom one would feel shame, one should feel shame before Allah Ta’ala.
If, out of modesty before people, it is not correct to bathe naked, then one should all the more feel shame before Allah Ta’ala.
For this, Imam Bukhari (rahimahullah) has cited the narration of Hazrat Bahz bin Hakim (radi Allahu anhu), whose grandfather Hazrat Mu’awiyah bin Haydah (radi Allahu anhu) asked the Messenger of Allah (sallallahu alayhi wa sallam) about uncovering the private parts in seclusion, to which he replied:
“Allah Ta’ala has more right that one should feel shame before Him.”
(Jami’ al-Tirmidhi, al-Adab, Hadith: 2769)
Now the question arises: in light of this hadith, there is no justification for bathing naked even in seclusion, so why did Imam Bukhari (rahimahullah) adopt the position of its permissibility? Imam Bukhari (rahimahullah) has presented two incidents for its permissibility: that Hazrat Musa (alayhis salam) once bathed naked in seclusion, and likewise Hazrat Ayyub (alayhis salam) also performed a ritual bath while unclothed.
The Messenger of Allah (sallallahu alayhi wa sallam) narrated the actions of these previous Prophets (alayhimus salam) and did not express any objection to them.
If there had been a different ruling in our Shari’ah, he would certainly have pointed it out; therefore, this silence is a silence in a context where clarification is expected, from which it is concluded that there is no harm in bathing unclothed.
This can also be stated as follows: after mentioning several Prophets (alayhimus salam) in the Noble Qur’an, Allah Ta’ala said:
“Those are the ones whom Allah has guided, so follow their guidance.”
(al-An’am 6:90)
Therefore, the actions of these noble Prophets (alayhimus salam) are worthy of emulation and following.
(Fath al-Bari: 1/501)
2.
Bathing unclothed in an open space or in such a spacious place where there is no likelihood of people coming is not a sin, but merely permissible.
Some extremist individuals even tie a waistcloth while bathing in the bathroom.
In our view, this is undue strictness for which there is no allowance in the Shari’ah, because the bathroom itself serves as a covering (satr).
3.
Ibn Battal (rahimahullah) has written that the Children of Israel were disobedient to Hazrat Musa (alayhis salam).
That is why they used to bathe naked in front of each other.
Hafiz Ibn Hajar (rahimahullah) writes that this incident occurred during the stay of the Children of Israel in the Valley of Tih, where there were no women or houses.
It appears that in their Shari’ah, bathing naked in front of each other was permissible.
If they had done so in disobedience to him, then Hazrat Musa (alayhis salam) would certainly have been reported to have stopped them.
Hazrat Musa (alayhis salam) used to bathe alone because, for him, doing so was more virtuous.
(Fath al-Bari: 1/501)
4.
From this story of Musa (alayhis salam), it is understood that, for the purpose of treatment or to establish freedom from a defect, it is permissible to look at another’s private parts, for example:
If one of the spouses claims leprosy (baras) in the other for the purpose of annulment of marriage, then it is permissible to examine for verification.
It is also understood that the Prophets (alayhimus salam) are extremely perfect in their physical creation and character, and whoever attributes any physical or moral defect to them is among those who harm them, and there is a fear of disbelief (kufr) in committing such an act.
(Fath al-Bari: 6/532)
5.
Ibn Battal has written that from the incident of Ayyub (alayhis salam), the permissibility of bathing unclothed is established, because Allah Ta’ala reproached Hazrat Ayyub (alayhis salam) for gathering gold locusts, but did not reproach him for bathing unclothed.
(Sharh Ibn Battal: 1/393)

Benefits and Issues:
It is not permissible to sit naked without necessity even in solitude, and it is astonishing that among us, ignorant, innovating, and polytheistic people consider naked, irreligious, and senseless individuals to be friends of Allah (awliya Allah).

Benefits and Issues:

➊
To safeguard the private parts except from one's wife and slave woman means to abstain from illicit relations and adultery.
Allah Ta'ala says:

"And do not even go near adultery; indeed, it is an indecency and an evil way." (Bani Isra'il: 32)
This also means that one should not allow anyone to look at one's private parts.

➋
Generally, men do not consider it necessary to be cautious in this matter with other men, and women with other women.
This is an incorrect attitude.
Without any necessity, a man cannot look at the private parts of another man, nor a woman at those of another woman.

➌
This hadith also indicates that if a husband and wife see each other's private parts, there is no sin in it.
In the coming narrations, its prohibition is mentioned, but both those narrations are weak.

➍
Even in solitude, one should avoid being completely naked without necessity, although it is permissible to remove all clothing at the time of ritual bath (ghusl), etc. (Sahih al-Bukhari, al-Ghusl, Chapter: Whoever performed ritual bath naked alone in seclusion, and whoever covered himself, then covering is better, Hadith: 278)

Explanation:
1:
That is, if they commit such an act as a result of which their life and wealth become permissible (mubah), then at that time their life and wealth will no longer remain inviolable (haram).

2:
That is, whatever rights, authorities, and privileges are granted to the general Muslims, they too will be granted those.

Benefits and Issues:
The meaning of the right of Islam is that if a Muslim unjustly kills another, then he will be killed in retribution (qisas).
If he commits adultery while being married, then he will be stoned (rajm).
And if he seizes someone’s wealth, then he will return the wealth in compensation, and so on.

(1) Narrations of this meaning have already been mentioned in the Book of Zakat and the Book of Jihad, and their details have also been explained.

(2) “I have been commanded” means that permission has been granted to fight the disbelievers, but if they become Muslim, then it is not permissible to fight them, provided that they also act upon the important injunctions of Islam and live like Muslims.

(3) “If any right of Islam is due” means that if they have caused harm to anyone’s life or property, then they will be held accountable for that.

(4) People’s affairs will be judged according to what is apparent. If they manifest religious deeds, then the rulings of Muslims will be applied to them, even if inwardly they hold other beliefs. These rulings will continue to apply as long as they do not outwardly display any act against Islam.

(5) Whoever enters Islam will have the same rights as Muslims and will be subject to the same responsibilities as other Muslims.

For details, see the ahadith: 3971, 3972, 5000.

English translation:

It is obligatory to fight against those who withhold zakat, provided that they persist in non-payment and are prepared to fight for this cause. If they do not engage in fighting, then zakat will still be forcibly collected from them. For further details, see Hadith: 2445.

(1) Fighting against the disbelievers is not obligatory in every circumstance; rather, it is dependent upon the demands of the situation. If the disbelievers live as obedient subjects under the Muslims and pay the imposed tax (jizyah), then instead of fighting them, they should be kept as dhimmis. If a non-Islamic government is established, it is also permissible to live with them on the basis of equality and peace.

(2) The hadith clarifies the importance of the qiblah. Whoever deliberately does not face the qiblah during prayer, his prayer will not be valid. (See, Hadith: 3092. For the complete details of this issue, refer to the Book of Jihad.)

(1) Imam al-Nasa’i here wishes to clarify that in the aforementioned narration, ‘Imran Abu’l-‘Awwam al-Qattan is not strong in the science of hadith. He attributes this narration to the Musnad of Anas, whereas other narrators attribute this hadith to the Musnad of Abu Hurayrah radi Allahu anhu, as is clear from the previous ahadith: 3093 and 3094, and this is also correct. However, this difference does not affect the authenticity of the hadith; the hadith is absolutely authentic through other chains of transmission. And Allah knows best.

(2) “They became apostates (murtadd)” — There are several types of apostates, but here the disagreement concerns those who refused to pay zakah, whose position was that zakah was specific only to the Messenger of Allah sallallahu alayhi wa sallam, and no one else could collect it. However, the Prophet sallallahu alayhi wa sallam used to collect zakah as an amir (leader) or hakim (ruler); otherwise, it would not have been permissible for him. Therefore, now whoever becomes the deputy of the Prophet sallallahu alayhi wa sallam will also collect it as a ruler; otherwise, chaos will spread, and the obligation of zakah will be abandoned. The Messenger of Allah sallallahu alayhi wa sallam has made both prayer and zakah conditions for being a Muslim. Furthermore, the one who does not give zakah is a rebel against the government, and fighting against a rebel is, by consensus, permissible. ‘Umar radi Allahu anhu was of the opinion that since they recite the kalimah, fighting them is not permissible. However, through the arguments of Abu Bakr radi Allahu anhu, he understood that reciting the kalimah alone is not sufficient for being a Muslim; some other matters are also necessary, as is clarified in the aforementioned Prophetic hadith.

Benefits and Issues:
No Muslim, whether man or woman, should ever remain heedless of the remembrance of Allah in any circumstance (except in the restroom, etc.), whether in a state of ablution (wudu) or without ablution, whether pure or in a state of major ritual impurity (janabah). The Noble Qur’an is also the remembrance of Allah, but it is impermissible to recite it in a state of janabah. Women should also consistently engage in general remembrances (adhkar) during their specific days (menstruation). However, there is a difference of opinion regarding their recitation of the Noble Qur’an. Imam Malik, Tabari, Ibn al-Mundhir, Dawud, and Imam Bukhari rahimahumullah, in light of the aforementioned hadith, incline towards the view that it is permissible and allowed. Especially for those women who have memorized the Noble Qur’an or are involved in teaching and learning Islamic sciences, this interruption becomes extremely problematic. Whereas the state of janabah is for a very short duration. Although it is narrated from Ibn Abbas radi Allahu anhuma that he did not consider there to be any harm in reciting (the Qur’an) even for someone in a state of janabah. For details, see: [صحيح البخاري وفتح الباري، كتاب الحيض، باب تقضي الحائض المناسك كلها....]

Commentary:
(1)
By "all times" it is meant that whether he was in a state of ablution (wudu) or not, he (sallallahu alayhi wa sallam) would remember Allah. That is, for verbal remembrance (dhikr), the level of purity required for prayer and similar acts is not necessary. Another meaning of "all times" could be that, just as there are certain disliked (makruh) times for prayer, there is no such disliked time for the remembrance of Allah.

(2)
Some scholars have deduced from this that, just as being free from minor impurity (hadath asghar), i.e., being in a state of ablution, is not necessary for the recitation of the Noble Qur'an, likewise, being free from major impurity (hadath akbar), i.e., ritual impurity (janabah), is also not a condition. Because the Qur'an is also a form of remembrance (dhikr). However, firstly, the immediate meaning of Allah's remembrance is phrases like "Subhanallah," "Alhamdulillah," etc., whose utterance is not considered recitation of the Qur'an. Secondly, there are multiple hadiths narrated prohibiting recitation in the state of janabah. Although each of these hadiths is individually weak, according to a group of scholars, when combined, they become suitable for use as evidence because their weakness is not severe. Therefore, according to them, caution lies in avoiding recitation in the state of janabah as much as possible, unless there is an unavoidable necessity. However, another group of scholars, which includes figures such as Imam Bukhari rahimahullah, Imam Ibn Taymiyyah rahimahullah, and Imam Ibn Hazm rahimahullah, says that all the hadiths prohibiting this are weak; therefore, even someone in a state of janabah or a menstruating woman (ha’idhah) may recite the Noble Qur'an. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:

(1)
MASJIDAYN:
By the two mosques is meant the House of Allah (Baytullah) and the Prophet’s Mosque (Masjid Nabawi).

(2)
YA’RIZU:
To gather, to return, to seek refuge.

Explanation:
1:
All times are excepted from these particular times, for example:
while defecating,
while urinating, and during sexual intercourse,
because in these states, it is better not to engage in the remembrance of Allah,
similarly, in these states, it is better not to respond to the words of the muezzin, not to say (alhamdulillah) upon sneezing, and not to reply to greetings (salam).

Takhrij:
[بخاري تعليقًا اللباس باب Q5783],
[احمد 181/2، 182],
[ابو داود ؟]

Vocabulary:
«سَرَفٌ» and «إِسْرَافٌ» mean to exceed the limits in any statement or action; this word is most often used for exceeding the limits in spending. Allah Almighty, warning the heirs of the murdered, said: «فَلَا يُسْرِف فِّي الْقَتْلِ» do not exceed the limits in killing, and He said: «وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا» "Eat and drink, but do not be excessive." [فتح]

«مخيلةٌ» is a verbal noun (masdar mimi) on the pattern of «مفعلة خيلاء», and it means arrogance. When a person becomes fixated on some virtue in himself, this disease arises. "Takhayyul" means the imprinting of an idea in the mind. [راغب]

Benefits:
➊ Allah Almighty has made every pure (tayyib) thing in the world lawful for mankind, whether it is food, drink, residence, or any means of transportation. Only those things have been made unlawful which are impure (khabith) and harmful to a person's body, intellect, wealth, honor, or religion, because these five things are the most precious to a person and their protection is necessary.

«وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ» [7-الأعراف:157]

"He makes lawful for them the pure things and forbids them the impure things."

➋ From this hadith, it is understood that a person can use every permissible (mubah) thing in the world and as much as he wishes; it is not that one person can do so and another cannot, or that one can use a certain amount and not more:

«هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا» [2-البقرة:29]

"He it is Who created for you all that is in the earth."

«قُلْ مَنْ حَرَّمَ زِينَةَ اللَّـهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ» [7-الأعراف:32]

"Say: Who has forbidden the adornment of Allah which He has produced for His servants and the good (pure) provisions?"

➌ These lawful things become impermissible when they exceed the limit of necessity—for example, eating or drinking so much that it becomes a burden on the body and harms health, or spending so much in food, drink, or charity that it exceeds one's means and then one is left in distress, or having the intention of showing off or being superior to others in eating, drinking, dressing, or giving charity. The Messenger of Allah sallallahu alayhi wa sallam has prohibited all these things:

➍ The limit in eating and drinking which should not be exceeded is mentioned in a hadith of Tirmidhi. Miqdam bin Ma'dikarib radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:

«ما ملا آدمي وعاء شرا من بطن بحسب ابن آدم اكلات يقمن صلبه فإن كان لا محالة فثلث لطعامه وثلث لشرابه وثلث لنفسه»

"No human fills a vessel worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to keep his back straight. But if he must (eat more), then a third for his food, a third for his drink, and a third for his breath." [ترمذي/الزهد 47 حديث صحيح ديكهيے صحيح الترمذي 1939]

If someone is extremely hungry or thirsty for a long time, he may eat or drink more, as the Messenger of Allah sallallahu alayhi wa sallam told Abu Hurairah radi Allahu anhu to drink milk repeatedly after severe hunger, until he said: «لا والذي بعثك بالحق ما اجد له مسلكا» "By Him Who sent you with the truth, I find no space (in my stomach) for it to enter." [صحيح بخاري 6452]

➎ Exceeding the limits in clothing is when it is below the ankles, or made of silk, or resembles women's clothing, or resembles the clothing of disbelievers.

➏ The clarification of extravagance (israf) in charity is found in the statement of Allah Almighty:

«وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا» [17-الإسراء:29]

"And do not make your hand chained to your neck nor extend it completely, lest you sit down blamed and exhausted."

In reality, in this verse, the limit of spending is mentioned not only for charity but also for eating, drinking, dressing, and other matters; if a person exceeds this, he falls into extravagance (israf).

Takhrij:
«أخرجه أحمد:2 /181، 182«والترمذي الأدب، حديث:2819 بلفظ آخر وحديثه صحيح», and al-Nasa’i, al-Zakah, Hadith: 2560, and Ibn Majah, al-Libas, Hadith: 3605, and al-Bukhari in suspended form (ta‘liq), al-Libas, before Hadith: 5783, Qatadah is a mudallis and has narrated with ‘an‘anah.»

Explanation:
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher, while other scholars have deemed it authentic due to supporting evidences. Furthermore, Imam al-Bukhari rahimahullah has also mentioned it in his Sahih in suspended form (ta‘liq).
Therefore, despite the chain of this narration being weak, it is actionable and a valid proof due to supporting evidences.
And Allah knows best.
For further reference, see: (al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 11/294, 295; Hidayat al-Ruwat: 4/217, 218)

➋ In this hadith, extravagance (israf) and arrogance (takabbur) are prohibited, whether they pertain to food and drink, clothing, or charity and almsgiving.
Both of these, in any case, are unlawful, because extravagance in anything is harmful to body, soul, and livelihood, and it brings a person to the brink of destruction, and it ruins a person’s inner self.
As for arrogance, since it creates self-admiration and haughtiness in a person, it is also harmful in this world and the Hereafter.
With respect to the Hereafter, it is because a person becomes guilty of a major sin (kabirah), and in this world, such a person becomes despised and insignificant in the eyes of people.

Hadith Commentary:
Extravagance in clothing is when one wastes fabric without benefit, such as wrapping turbans from entire bolts of cloth. From this, it is also evident that arrogance and pride play a major role in letting garments trail. This is a very bad habit. No matter how many good deeds a person may have, if accompanied by arrogance and pride, he will not attain salvation. Conversely, even if a person has many sins, if he possesses humility and modesty, there is hope for forgiveness.

Hadith Commentary:
(1)
Dragging one's garment while walking is extremely reprehensible.
This includes the sheet, shirt, trousers, cloak, coat, and turban, etc.
The noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) is:
“Letting the garment hang below the limit is prohibited for the waist-wrapper (izar), shirt (qamis), and turban (imamah), all of them.” (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4094)
This is extravagance and has been considered a sign of arrogance, as the Messenger of Allah (sallallahu alayhi wa sallam) said to a man:
“Avoid letting your garment hang below the ankles, for this is a sign of arrogance, and Allah does not like arrogance.” (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4084)
However, women are permitted to let their garments hang below the ankles.
(2)
It is as if there is also an aspect of femininity in this manner, which does not befit men.
Men should express masculine qualities in their clothing, one of which is that the waist-wrapper (izar) and trousers, etc., should be above the ankles.
Further clarification of this will follow.
In any case, Muslims should avoid extravagance and arrogance in their clothing.
And Allah knows best.

Benefits and Issues:
➊ If any pure substance mixes with water, there is no doubt about its remaining pure, but it is necessary that through this mixing, the water remains water. If, instead of being a liquid water, it becomes known as syrup, buttermilk, or broth, etc., then it is no longer considered water, and ablution (wudu) or ritual bath (ghusl) with it has no meaning.
➋ "Nabeedh" is a special drink of the Arabs, which they used to prepare by soaking dried dates or raisins in water, similar to how, in our region, syrup is made from tamarind or dried plums.
➌ The Messenger of Allah (sallallahu alayhi wa sallam) was sent to the jinn as well as to humans; on several occasions, he (sallallahu alayhi wa sallam) preached and admonished them as well. In the Noble Qur'an, Surah al-Jinn especially clarifies this issue.

Explanation:
Nabeedh refers to a drink made from dates that is sweet and has not become intoxicating. Imam Abu Hanifah rahimahullah has permitted ablution (wudu) with it when water is not available, whereas according to Imam Shafi’i, Imam Ahmad, and all the other scholars among the Ahl al-Hadith, ablution with nabeedh is not permissible. This is also the fatwa of Imam Bukhari rahimahullah. The narration from Hasan has been transmitted by Ibn Abi Shaybah, the narration from Abu’l-‘Aliyah by Daraqutni, and the narration from ‘Ata by Abu Dawud in a connected (mawsul) form. The purpose of the hadith under discussion is that when an intoxicating substance is prohibited, how then can ablution with it be permissible?

Hadith Commentary:
Nabeedh refers to a drink made from dates that is sweet and in which intoxication has not developed.
Imam Abu Hanifah rahimahullah has permitted ablution (wudu) with it when water is not available, whereas according to Imam Shafi‘i, Imam Ahmad, and all the other Imams among the Ahl al-Hadith, ablution with nabeedh is not permissible.
This is also the fatwa of Imam Bukhari rahimahullah.
The narration from Hasan has been transmitted by Ibn Abi Shaybah, the narration from Abu’l-‘Aliyah by Darqutni, and the narration from ‘Ata’ by Abu Dawud in a connected (mawsul) form.
The purpose of the hadith under discussion is that when an intoxicating substance is prohibited, then how can ablution with it be permissible?

Hadith Commentary:
1.
The things that mix with water are of two types:
Impure and pure.
Then, the pure is of two kinds:
One is that which, despite being pure, is repugnant, such as saliva or phlegm, etc.
The second is that which is not repugnant, such as dates, etc.
Imam Bukhari rahimahullah’s ruling is that if any impure thing mixes with water and causes a change, then the water becomes impure.
As for pure but repugnant things, he has already clarified this in the previous chapter.
Now he wants to explain that if something mixes with water which is pure and also not repugnant, but it changes one of the three characteristics of the water to the extent that it can no longer be called water, then ablution (wudu) with it is not permissible.
Imam Bukhari rahimahullah also alludes to the fact that if something mixes with water but neither changes its name nor any of its characteristics, then performing ablution with it is not impermissible.

2.
Imam Bukhari rahimahullah, to prove his claim, has cited the hadith of Aisha radi Allahu anha that every intoxicating drink is forbidden.
Ablution (wudu) is an act of worship in which it is not permissible to use anything forbidden, therefore performing ablution with an intoxicating substance is haram.
Imam Bukhari rahimahullah’s reasoning is as follows: “Sukr” (intoxicant) is general:
Whether the intoxication is actual, such as wine, etc., or potential, such as nabidh, etc., it is not permissible to perform ablution with them.
Nabidh has such potency that if it is left for a longer time or boiled more, it becomes intoxicating.
Moreover, after nabidh is prepared, the term “water” no longer applies to it, i.e., it is no longer called water, whereas the command of Allah, the Exalted, is:
“When you do not find water, then perform tayammum with clean earth.” (Al-Ma’idah 5:6)
Imam Bukhari rahimahullah has also deduced from this that in the presence of nabidh, tayammum can be performed, because he does not have water.
It should be clear that the narrations in which permission to perform ablution with nabidh is reported do not reach the level of proof, therefore they cannot be presented as evidence.

3.
Imam Tadabbur, even at this point, did not reflect and immediately objected to Imam Bukhari rahimahullah. Observe:
“It is not known what need there was to establish this chapter? The question of performing ablution with anything other than water does not even arise.” (Tadabbur Hadith: 1/334)
The Hanafi jurists have expended all their scholarly and intellectual energies in permitting ablution with nabidh.
It is discussed with great emphasis in every book of fiqh.
Imam Bukhari rahimahullah is refuting these gentlemen here, but Islahi Sahib is unaware of this—why, it is not known.

Benefits and Issues:
➊ This means that one should refrain from remembrance (dhikr) in the state of intercourse and while relieving oneself, etc.; in all other times, remembrance is permitted.
➋ It is established from the ahadith that the Messenger of Allah (sallallahu alayhi wa sallam) used to recite the Qur'an except in the state of major ritual impurity (janabah). Since the tongue is pure, verbal remembrance of Allah (dhikr) can be done at all times.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has presented in the chapter the turning of the face here and there at the time of the call to prayer (adhan). The relevance here appears to be that ablution (wudu) is a condition for prayer, and a person cannot turn his face here and there during prayer because facing the qiblah is a condition in prayer. Therefore, when a person can turn his face here and there during the adhan, it becomes clear that ablution is not a condition for it. As has been narrated from Umm A’ishah radi Allahu anha regarding the action of the Prophet sallallahu alayhi wa sallam, that he used to remember Allah in every state, it is evident that ablution is not a condition for remembering Allah in every state, and giving the adhan is also a form of remembrance (dhikr), and ablution is not a condition for it either.

◈ The narration from Abu Juhaifah that Bilal radi Allahu anhu used to turn his face here and there during the adhan also indicates this same issue. «والله اعلم»

◈ Shah Waliullah rahimahullah says: «غرضه اثبات ان الأذان غير ملحق بالصلاة فى الاحكام ولا يشترط فيه الاستقبال، وبهذا يتحقق المناسبة بين الترجمة والاثار الواردة فيه» [شرح تراجم ابواب البخاري، ص202]
“Imam Bukhari rahimahullah’s intent is to establish that the adhan is not attached to the prayer, nor is there any condition of facing the Ka’bah (Baytullah) in it.”

Therefore, this is the relevance between the chapter heading and the reports that have been mentioned.

◈ Imam Abdullah bin Salim al-Basri rahimahullah says:
«لأن الأذان من جملة الاذكار فلا يشترط فيه ما يشترط فى الصلاة من الطهارة ولا من استقبال القبلة كما لا يستحب فيه الخشوع الذى ينافيه الالتفات» [ضياء الباري فى مالك ابواب البخاري، ج7، ص74]
“The adhan is, in reality, among the acts of remembrance (adhkar), and for its performance, those conditions are not required which are necessary for prayer, such as being in a state of purity (taharah), facing the qiblah, and even having humility (khushu’) in it is not recommended, which would be contrary to turning (the face)—that is, one may turn the face during the adhan.”

“Imam Bukhari rahimahullah’s purpose in the chapter heading is that the mu’adhdhin (caller to prayer) may turn to the right and left. As is mentioned in Sahih Muslim, that I (while giving the adhan) turn my face here and there, that is, to the right and to the left, at «حي على الصلاة» and «حي على الفلاح».”

The conclusion of these clarifications is that when turning (the face) is permissible in the adhan, its ruling is not like that of prayer, because humility and submissiveness are absolutely necessary in prayer. So, when the ruling of the adhan is not like that of prayer, then purity (taharah) is also not a condition for it. From here, the relevance between the chapter heading and the hadith becomes clear.

Hadith Commentary:
Under this chapter, the esteemed Imam (rahimahullah) has shed light on several issues.
For example, it is correct for the muezzin to turn his face to the right and left at the time of saying "Hayya 'ala as-salah" and "Hayya 'ala al-falah," and it is also permissible to insert the fingers into the ears so that the voice is raised.
If someone does not insert his fingers into his ears, there is no harm in that either.
It is better to give the call to prayer (adhan) after performing ablution (wudu), but ablution is not a condition for it. Those who have considered ablution necessary have only adopted the aspect of virtue.

Hadith Commentary:
Imam Bukhari rahimahullah’s intent here is to show that while giving the call to prayer (adhan), it is permissible to turn the face to the right and left; it is not necessary to keep the face directed toward the qiblah as in prayer.

In one narration, the specific time is mentioned when the mu’adhdhin should turn his face, that is, at the moments of saying “Hayya ‘ala al-salah” and “Hayya ‘ala al-falah,” he should turn his face to the right and left.

The heading that Imam Ibn Khuzaymah rahimahullah has established for this narration indicates that instead of turning the entire body, only the face should be turned.

In the narration of Musannaf ‘Abd al-Razzaq, there are two additions:
One is turning the entire body, and the other is inserting the fingers into the ears.

From the narration of Tirmidhi, it is also apparent that instead of only turning the face to the right and left, the entire body was turned, but in some narrations, the turning of the body is negated as well.

A reconciliation has been made between these narrations in such a way that in those narrations where turning is affirmed, what is meant is only turning the face, and in those narrations where turning is negated, what is meant is turning the entire body.

(Fath al-Bari: 2/151)

In any case, Imam Bukhari rahimahullah, by bringing the word “hal” in the chapter heading, has indicated that there is a difference of opinion among the early scholars regarding these issues, and then he has clarified his own inclination through the traditions and narrations.

And Allah knows best.

«باب هل يتتبع المؤذن فاه هاهنا وها هنا، وهل يلتفت فى الأذان»

Chapter: Should the muezzin turn his face to the right and left during the call to prayer (adhan), and is it permissible for him to look around while giving the adhan?

Benefits:

➊ In this chapter, the Imam has discussed three issues: First, whether the muezzin can turn his face to the right and left during the adhan; second, whether the muezzin should put his fingers in his ears while giving the adhan; and third, whether ablution (wudu) is necessary for the adhan. The basis of all these issues is that the adhan is a separate act of worship from the prayer, and it does not have the same restrictions as prayer. For example, for prayer, it is necessary to be in a state of ablution, to face the qiblah, not to look around, not to talk to anyone, to avoid laughing, and to maintain humility and submissiveness, and all these matters are proven by the Qur'an or hadith. However, for the adhan, none of these restrictions are established from the Qur'an or hadith.

➋ The matter of turning and looking to the right and left during the adhan will be discussed under the upcoming hadith.

➌ Regarding putting fingers in the ears during the adhan, the Imam has narrated two reports: one is that it is mentioned from Bilal radi Allahu anhu that he put his fingers in his ears. The second is that Ibn Umar radi Allahu anhuma did not put his fingers in his ears. From this, it is understood that there is flexibility in this matter; whether one puts his fingers in his ears or not, both are correct. However, one point worth noting is that he has narrated the report of Bilal radi Allahu anhu with the words «يُذْكَرُ» ("it is mentioned"), which he generally uses for a narration that has some weakness, whereas he has narrated the report of Ibn Umar radi Allahu anhuma with words that indicate certainty and affirmation. This suggests that, according to him, the practice of Ibn Umar radi Allahu anhuma is preferable, although the other is also permissible. However, Hafiz Ibn Hajar rahimahullah has strengthened it with some reports and evidences, one of which is the hadith of Tirmidhi narrated from Abu Juhaifah radi Allahu anhu that he saw Bilal radi Allahu anhu giving the adhan, turning around and moving his mouth here and there, and his fingers were in his ears. [ترمذي: 197] Tirmidhi has graded it as hasan sahih, and Shaykh al-Albani rahimahullah has graded it as sahih. Hafiz rahimahullah states that there are two benefits to putting the fingers in the ears: one is that it makes the voice louder, and the second is that it is a sign of the adhan; a distant or deaf person, upon seeing it, realizes that the muezzin is giving the adhan. Nowadays, due to loudspeakers, there is little need to put fingers in the ears or to turn right and left, so if these actions are not done, there is no harm.

➍ Regarding giving the adhan in a state of ablution, the Imam has mentioned a statement of Ibrahim al-Nakha'i that there is no harm in giving the adhan without ablution. Another is from Ata' that ablution is a right and a sunnah, but along with this, he has mentioned the hadith narrated from Umm al-Mu'minin Aisha radi Allahu anha that the Prophet sallallahu alayhi wa sallam used to remember Allah in all his times. This shows that he prefers the statement of Ibrahim al-Nakha'i rahimahullah, that ablution is not necessary for the adhan. However, there is no doubt that giving the adhan or remembering Allah in a state of ablution is better than doing so without ablution, because ablution itself is an act of worship.

Benefit:

A part of this narration of Abu Juhaifah radi Allahu anhu has already been mentioned in hadith (187). In this hadith, there is mention of the muezzin turning his mouth here and there. In Sahih Muslim, the narration from Sufyan through Waki' is detailed. Its wording is: «فَجَعَلْتُ أَتَتَبَّعُ فَاهُ هَاهُنَا وَهَاهُنَا - يَقُولُ: يَمِينًا وَشِمَالًا - يَقُولُ: حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ» [مسلم: 503/249] "So I also began to turn my mouth here and there, that is, to the right and to the left, following his mouth, when he was saying «حَيَّ عَلَى الصَّلَاةِ» and «حَيَّ عَلَي الْفَلَاحِ»." In this, the occasion for turning the mouth during the adhan is also mentioned, that it is at the time of «حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ», and that only the mouth is to be turned here and there, not the whole body. Ibn Khuzaymah has established a chapter on both these points in his hadith (387). Then, there is a difference of opinion as to whether in «حَيَّ عَلَى الصَّلَاةِ» both times the mouth should be turned to the right, and in «حَيَّ عَلَى الفَلَاحِ» both times to the left, or in both «حَيَّ عَلَى الصَّلَاةِ» and «حَيَّ عَلَي الْفَلَاح» one time to the right and one time to the left. Ibn Battal has stated in [شرح صحيح بخاري]: the first view is closer to the wording of the hadith, whereas in the second view, both phrases get a share of the right and left sides.

It should be noted that the benefit of turning the mouth is when the adhan is being given from a high place and the intention is to make the voice reach far to both the right and left sides. With a loudspeaker, there is no need for this; however, if one turns the mouth to attain the honor of resembling Bilal radi Allahu anhu, it is better. This hadith also clarifies the difference between adhan and prayer: in prayer, it is not permissible to turn the mouth to the right or left, nor is it allowed to look around, whereas in the adhan, Bilal radi Allahu anhu did both these actions.

Here, the issues related to the adhan are concluded; after this, the issues related to congregational prayer will be mentioned.