Muslim

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that among the believers, there should be such mutual love and affection, such mercy and compassion, and such sympathy and goodwill, and such a heartfelt connection, that the observing eye should see them in such a state that if any one of them is afflicted with pain, suffering, or difficulty and hardship, then all should consider it as their own pain, suffering, and calamity, and all should be affected by his distress and restlessness, and should strive to remove it just as they would strive to remove their own pain and suffering.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah narrated the first hadith from Abu Musa radi Allahu anhu, which pertains to the general condition and does not mention the mosque, while the hadith of Abu Hurairah radi Allahu anhu establishes interlacing (tashbik) of the fingers only in the mosque. Thus, it is understood that if tashbik is established in the mosque, then how could it not be established in general circumstances?

◈ Hafiz Ibn Hajar rahimahullah says:
«اورد فيه حديث ابي موسيٰ، وهو دال على جواز التشبيك مطلقا، و حديث ابي هريرة وهو دال على جوازه فى المسجد، وإذا جاز فى المسجد فهو فى غير اجوز .» [فتح الباري، ج1، ص744]
On this issue, the hadith of Abu Musa radi Allahu anhu indicates the absolute permissibility of tashbik, and the hadith of Abu Hurairah radi Allahu anhu indicates tashbik in the mosque. Therefore, when tashbik is permissible in the mosque, then it is even more permissible everywhere else.

◈ Imam Kirmani rahimahullah says:
«ولعل مراده جواز التشبيك مطلقا، لأنه إذا جاز فعله فى المسجد ففي غيره اولي بالجواز .» [الكواكب الدرسري، ج4، ص129]
Exactly this reconciliation has also been given by Badr al-Din Ibn Jama‘ah rahimahullah. See: [مناسبات تراجم البخاري، ص47]
Perhaps Imam Bukhari rahimahullah holds the view of the absolute permissibility of tashbik, because when tashbik is permissible in the mosque, then it is even more permissible everywhere else.
Otherwise, if considered carefully, the interlacing of the fingers by the Prophet sallallahu alayhi wa sallam in the mosque was for the clarification of a certain issue.

The author of “Fath al-Mannan” has quoted the statement of Ibn al-Munir rahimahullah, he writes: «والذي فى هذه الاحاديث انما المقصود التعليم والاخبار والتمثيل و تصوير المعني فى النفس بصورة الحس» [فتح المنان، ج6، ص449]
“That is, in the ahadith regarding tashbik, the purpose is to teach something, to inform, to give an example, or to clarify the form of some tangible thing (which does not contradict the ahadith that prohibit tashbik).”

Benefit:
Some scholars have stated that ahadith of prohibition have also been reported, as mentioned by Abu Dawud, Imam Darimi, and Imam Hakim rahimahullah.
Imam Darimi rahimahullah says:
«عن ابي ثمامه الحناط، قال : ادركنى كعب بن عجرة بالبلاط وانا مشبك بين اصابعى، فقال ان رسول الله صلى الله عليه وسلم قال : اذا توضا احدكم ثم خرج عامدا الى الصلاة فلا يشبك بين اصابعه» [سنن الدارمي مع فتح المنان ج 2 ص 448 رقم 1523]
“Abu Thumamah radi Allahu anhu said that I met Ka‘b ibn ‘Ujrah in al-Balat (this is a place between the Prophet’s Mosque and the market of Madinah) and I was interlacing my fingers, so Ka‘b ibn ‘Ujrah said that the Messenger of Allah sallallahu alayhi wa sallam said: When one of you performs ablution (wudu) and sets out for prayer, he should not interlace his fingers.”
This hadith, due to its supporting narrations, is hasan and is found in books other than Darimi as well, see:
➊ Sunan al-Kubra by al-Bayhaqi 3/230
➋ Musnad Ahmad no. 18168
➌ Abu Dawud in al-Salat 562
➍ Ibn Hibban as in al-Ihsan by Ibn Bilsan no. 2036
➎ Ibn Khuzaymah 441
➏ al-Mu‘jam al-Kabir by al-Tabarani no. 333
After combining all these chains, this narration reaches the level of hasan. On this issue, Jalal al-Din al-Suyuti rahimahullah also wrote a treatise named «حسن التسليك فى حكم التشبيك», which was included in “al-Hawi lil-Fatawi,” and in it, several scholarly points of discussion have been clarified. Therefore, apparently, there seems to be a contradiction between these and the ahadith of permission, but after careful study, by Allah’s grace, no contradiction remains.

◈ Allamah Mughaltai rahimahullah says:
«والتحقيق انه ليس بين حديث النهي عن التشبيك و بين تشبيك صلى الله عليه وسلم بين اصابعه لان النهي انما ورد عن فعله فى الصلاة اوفي المضي اليها . . . .» [الحاوي للفتايٰ للسيوطي ج 2 ص 10]
“The correct view is that the ahadith prohibiting tashbik and the Prophet’s sallallahu alayhi wa sallam act of interlacing his fingers (are not contradictory), because the prohibition is for one who is praying or passing for prayer.”

◈ Ibn al-Munir rahimahullah writes:
«التي وردت فى النهي عن التشبيك فى المسجد ولكن التحقيق انها لا تعارضها . . . .» [المتواري ص 91]
“The ahadith that prohibit tashbik in the mosque are not, in fact, contradictory (to those ahadith in which permission is reported).”

◈ He further says:
«والذي فى الحديث انما هو المقصود التمثيل، والتصوير المغني فى النفس بصورة الحس .» [ايضاً]
From these discussions and the clarifications of the commentators, it becomes clear that there is no contradiction whatsoever between the ahadith of prohibition and those of permission. Whoever is praying or going for prayer should not interlace his fingers. «والله اعلم»

Hadith Commentary:
1.
In the first hadith, Waqid narrates from his father Muhammad bin Zayd that he narrated from Abdullah bin Umar or Abdullah bin Amr bin al-As radi Allahu anhum that the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers.
There was doubt in this narration as to whether it was narrated from Ibn Umar radi Allahu anhu or from Abdullah bin Amr bin al-As radi Allahu anhu. Imam Bukhari rahimahullah, in order to remove this doubt and to explain the reason for interlacing (tashbik), mentioned another narration: Asim bin Muhammad heard this narration from his father Muhammad bin Zayd, but he did not remember it well. Then his brother Waqid bin Muhammad narrated it correctly from Muhammad bin Zayd that Abdullah bin Amr bin al-As radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam said:
“O Abdullah! What will be your condition when you live among people who will be like rubbish and straw?”
From this narration, the doubt was removed that the narrator was not Abdullah bin Umar radi Allahu anhu but rather Abdullah bin Amr bin al-As radi Allahu anhu.
Then the reason for interlacing (tashbik) also became clear: the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers as a parable to explain a certain point.
Accordingly, this narration is transmitted in Imam Humaydi rahimahullah’s book *al-Jam‘ bayn al-Sahihayn* with the addition that the condition of these worthless and useless people would be that their covenants and trusts would be destroyed, and they would become like this; then, to clarify “like this,” he made his fingers into a comb (interlaced them).
(Fath al-Bari: 1/732)
2.
In some narrations, there is a prohibition of interlacing (tashbik).
It is narrated from Ka‘b bin ‘Ujrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“When one of you performs ablution (wudu) and perfects it, then leaves his house with the intention of going to the mosque, he should not interlace his fingers, for he is already in prayer.”
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 386)
In Ibn Abi Shaybah, there is further clarification that he sallallahu alayhi wa sallam said:
“When one of you prays, he should not interlace (his fingers), for this action is from the effect of Shaytan.”
However, in its chain of narration, there are weak and unknown narrators.
Imam Bukhari rahimahullah established this chapter because the narrations in which interlacing is prohibited are questionable in authenticity, or the prohibition is specific to the state of prayer. Furthermore, if it is done for a valid purpose, then there is no harm.
As in the first hadith, the Messenger of Allah sallallahu alayhi wa sallam interlaced his fingers to clarify a certain point.
Imam Bukhari rahimahullah established from the narration of Abu Musa al-Ash‘ari radi Allahu anhu that doing so is absolutely permissible.
Then, from the hadith of Abu Hurayrah radi Allahu anhu, he established that such an action can be done in the mosque.
On this basis, Ibn Munir said that there is no contradiction in these ahadith, because the narrations of prohibition establish that doing so unnecessarily and without purpose is prohibited, but if it is done for a wise reason, then it is permissible, for example:
To clarify one’s intent, as in the hadith of Abdullah bin Amr radi Allahu anhu, or for explanation, as a parable to make abstract concepts tangible, as in the narration of Abu Musa al-Ash‘ari radi Allahu anhu, where he explained to the Muslims about mutual harmony, then made his hands into a comb (interlaced them) to show that Muslims are mutually connected like the stones of a building support one another, or if it happens spontaneously due to deep contemplation, as in the hadith of Abu Hurayrah radi Allahu anhu. In such cases, there is no prohibition of interlacing (tashbik).
Note:
Other discussions related to the hadith of Abu Hurayrah radi Allahu anhu will come at their appropriate place, insha Allah ta‘ala.

Hadith Commentary:

If only every Muslim would remember this hadith and maintain brotherly love with every believing brother, then Muslims would not have to witness the days they are seeing today. May Allah still grant understanding to the people of Islam so that, by acting upon the guidance of their beloved Messenger (sallallahu alayhi wa sallam), they may regain their lost honor.

Hadith Commentary:
Helping the oppressed gives them strength.
According to this hadith, every individual in society should unite with one another in love and brotherhood, and not separate them by spreading hatred.
The Messenger of Allah (sallallahu alayhi wa sallam) explained the strength of this act by interlacing the fingers of one hand with those of the other hand.
In some ahadith, this gesture has been described as "the interlacing of Satan," but that is when it is done as a pointless and frivolous act.
When the intention is to explain something to someone, making the aforementioned gesture with the fingers is permissible and correct.
And Allah knows best.

(1) A single brick by itself holds no value, but when joined with others, it forms a strong wall. And when walls are joined together with an enclosure and a roof, they become a complete house that can withstand all kinds of storms without any fear. Muslims should also be like this with one another.

(2) "Among those who give charity." Because outwardly, it is only he who is giving charity. By "those who give charity" is meant all those who give charity, or these two persons: the owner and the treasurer. It should be remembered that the owner will receive reward due to his ownership, and the treasurer for his action; it is not necessary that both receive equal reward.

Hadith Commentary:
This should indeed be the characteristic of Muslims, but today this quality is completely rare. Now, there are no longer even two such Muslims to be found, that seeing one would make the other happy.

Hadith Commentary:
From this hadith, the greatness of the rights of Muslims, their mutual assistance, and their compassion for one another becomes evident—that they are like a single body (jism wahid), meaning that in hardship and ease, all the limbs of the body are in harmony with each other and invite one another to share in distress. This should be the characteristic of Muslims: that upon seeing any one Muslim afflicted with hardship, they become restless and eager to help him. However, in the present era, this precious quality is rare. And Allah knows best.