Muslim

Hadith Commentary: Benefits and Issues: The apparent meaning of this hadith is that performing a ritual bath (ghusl) is necessary out of respect and reverence for Jumu'ah (Friday).

Hadith Commentary:
(1)
From this hadith, it is understood that the ritual bath (ghusl) of Jumu‘ah is not obligatory upon children; therefore, it is also not necessary for them to come to the mosque for Jumu‘ah.
This hadith is explicit regarding the obligation of the ritual bath, but those who hold the view of non-obligation say that in this hadith, the word “obligation” (wujub) is intended only for emphasis and encouragement, meaning that the emphasis is to such an extent as if it were obligatory.
(‘Umdat al-Qari: 15/5)
(2)
Hafiz Ibn Hajar rahimahullah says that from this hadith, evidence has been taken regarding the obligation (fardiyyah) of the ritual bath for Jumu‘ah. Thus, from Abu Hurayrah, ‘Ammar ibn Yasir radi Allahu anhuma, and Imam Ibn al-Mundhir, the obligation of the ritual bath for Jumu‘ah has been transmitted.
Imam Ibn Hazm has stated the obligation of performing the ritual bath for Jumu‘ah from ‘Umar radi Allahu anhu and several other Companions radi Allahu anhum, and then he has also transmitted multiple reports regarding this. For example:
Sa‘d ibn Abi Waqqas radi Allahu anhu says:
“I do not think that any Muslim would leave the ritual bath of Jumu‘ah.”
Imam Shafi‘i rahimahullah has clarified this hadith by stating that the word “obligatory” (wajib) in the hadith has two possible meanings:
One is that the ritual bath for Jumu‘ah is necessary,
and without it, the purification (taharah) for the Jumu‘ah prayer is incomplete.
The second possibility is that, from the perspective of cleanliness and good manners, the ritual bath for Jumu‘ah is an emphasized recommendation (mustahabb mu’akkad), not an obligation (fard).
Imam Shafi‘i has reasoned from the incident of ‘Umar and ‘Uthman radi Allahu anhuma, that ‘Uthman did not perform the ritual bath for the prayer, and ‘Umar radi Allahu anhu did not tell him again regarding the ritual bath.
This context is evidence that, according to these individuals as well, the ruling of the ritual bath is optional.
(Fath al-Bari: 2/455)
Rather, the agreement of other Companions radi Allahu anhum with these two also indicates that the ritual bath of Jumu‘ah is not a condition for the validity of the Jumu‘ah prayer.
In any case, both opinions are found in this matter.
Those who hold the view of non-obligation also consider it a highly emphasized Sunnah (sunnah mu’akkadah) and close to obligation.
Therefore, both positions are quite close to each other.
Accordingly, the position of obligation is the stronger, more substantiated, and more cautious view.
And Allah knows best.
(3)
‘Allamah Khattabi has transmitted consensus (ijma‘) on the fact that the Jumu‘ah prayer is valid even without the ritual bath.
(Fath al-Bari: 2/466)
The leading Imams of the Ummah and renowned scholars are agreed upon the non-obligation of the ritual bath for Jumu‘ah.
Hafiz Ibn Hajar rahimahullah has written in the explanation of the aforementioned hadith that Ibn ‘Abbas radi Allahu anhu was asked regarding Jumu‘ah, so he replied that the ritual bath for Jumu‘ah is not obligatory; however, greater purification and cleanliness is in the ritual bath, but there is no harm upon the one who does not perform the ritual bath, because it is not obligatory upon him.
In reality, the origin of the ritual bath for Jumu‘ah was due to the fact that people used to earn their livelihood through labor, wore coarse woolen clothes, and at that time the mosque was also small. When the Messenger of Allah sallallahu alayhi wa sallam saw that people were causing discomfort to one another and there was an odor due to sweat, he ordered them to perform the ritual bath and also instructed the use of fragrance and the like.
Ibn ‘Abbas radi Allahu anhu further said that after that, that time passed, people became wealthy, were no longer in need of labor, began to use clothes other than wool, the mosque became spacious, and the discomfort from sweat and the like also disappeared. Therefore, with the cessation of the cause, its obligation also ceased.
(Fath al-Bari: 2/467)
From this, it is understood that the emphasis on the obligation of the ritual bath was due to the large gathering of Jumu‘ah, so that no one would be harmed, and this emphasis, in view of circumstances, could even reach the level of obligation if the environment becomes foul due to sweat. However, in general circumstances, it is only recommended (mustahabb), as most scholars of the Ummah have adopted this position.
And Allah knows best.

Hadith Commentary:
(1)
There was a difference of opinion among the Companions (radi Allahu anhum) regarding the use of perfume on the day of Jumu‘ah (Friday). Abu Hurairah (radi Allahu anhu) held the view that it was obligatory, as Sufyan ibn ‘Uyaynah has mentioned about him in his “Jami‘.” However, among the four Imams and the literalists (Ashab al-Zawahir), there is now no difference of opinion regarding this matter. All are of the view that it is recommended (mustahabb). There is emphasis regarding it. In some narrations, it is stated: “Use perfume on the day of Jumu‘ah, even if it is that of a woman,” although it is disliked for men to use women’s perfume. Nevertheless, if perfume is not available on the day of Jumu‘ah, then out of necessity, as a matter of action, permission is given to use women’s perfume. (Fath al-Bari: 2/467, 468)

(2)
It is narrated from Ibn ‘Abbas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: “This is a day of Eid which Allah, the Exalted, has appointed for the Muslims. Therefore, whoever among you comes for Jumu‘ah should come after performing ritual bath (ghusl), and if perfume is available, he should use it, and he should also take care to use the tooth-stick (miswak).” (Al-Sunan al-Kubra lil-Bayhaqi: 3/243)

It is narrated from Abu Ayyub al-Ansari (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: “Whoever performs ritual bath (ghusl) on the day of Jumu‘ah, and if he has perfume, he should use it, wears his best clothes, comes to the mosque with calmness, then if he gets the opportunity, he should offer voluntary prayers (nafl), does not cause harm to anyone among those present, then when the Imam comes, he remains silent until the prayer is completed, then all these actions will be an expiation for the sins committed from this Jumu‘ah to the next.” (Musnad Ahmad: 5/420)

(3)
At the end of the hadith, Imam Bukhari (rahimahullah) has clarified that the narrator named Abu Bakr in the narration is the brother of Muhammad ibn al-Munkadir. The explicit mention of his name is not available from anywhere; rather, his kunyah itself is his name. In short, both brothers have the kunyah Abu Bakr, but the difference between them is that for one, the explicit mention of the name is found, while for the other, the kunyah itself is his name. Also, another kunyah of Muhammad ibn al-Munkadir, Abu ‘Abdullah, is also well known. In summary, Abu Bakr ibn al-Munkadir is also a well-known person. Many narrators have narrated from him. (Umdat al-Qari: 5/16)

Hadith Commentary: Explanation:
It is understood that a ritual bath (ghusl) becomes obligatory when children reach puberty, and even then, it is obligatory only in the case of a wet dream (ihtilam). Regarding the ritual bath for Friday (Jumu‘ah), Ibn Abbas (radi Allahu anhu) stated that, in the early days of Islam, people had very few clothes, so when they worked, sweat would cause their clothes to develop an unpleasant odor. For this reason, at that time, taking a ritual bath on Friday was obligatory. Then, when Allah Ta‘ala granted Muslims abundance, this obligation no longer remained. Now, a ritual bath is only necessary for those whose sweat causes such an odor that it troubles others.

A ritual bath (ghusl) is obligatory only upon one who has reached puberty; it is to clarify this point that Imam Bukhari (rahimahullah) has brought this hadith here.

According to Imam Malik (rahimahullah), the Friday ritual bath (ghusl) is obligatory.

Hadith Commentary:
This points to the fact that the obligations of the Shariah become incumbent upon a person only after he reaches puberty.
Testimony (shahadah) is also a matter of Shariah, for which attaining puberty is necessary.
The upper limit for puberty is fifteen years, as mentioned in the previous narration.
From this, Imam Bukhari also deduced that a man becomes an adult upon experiencing a wet dream (ihtilam), even if he has not yet reached the age of fifteen.

Hadith Commentary:
(1)
From this hadith, it is understood that when a child experiences a wet dream (ihtilam), he becomes legally responsible (baligh), and thus the Islamic rulings become obligatory upon him, just as in the mentioned hadith the command for ritual bath (ghusl) on Friday is stated. This is because Islamic rulings are only enforced upon a person after reaching legal responsibility (bulugh).

(2)
Giving testimony is also a legal matter for which being legally responsible (baligh) is necessary. Its limit is fifteen years of age, as stated in the first hadith, or the occurrence of a wet dream (ihtilam) is a sign of reaching legal responsibility, as is understood from this hadith. At the age when a wet dream occurs, a male becomes an adult (jawan), even if he has not yet reached fifteen years of age.

341. Commentary:
Women are also bound by this; no adult Muslim man or woman should be negligent in this matter without a valid excuse.

1376. Commentary:

➊ “It is obligatory”: Based on this narration and Hadith numbers 1377, 1378, and 1379, one group among the scholars holds the view that performing the ritual bath (ghusl) on the day of Jumu‘ah is obligatory, whereas a larger group does not consider it obligatory. However, the opinion of the first group of scholars is closer to the explicit texts. And Allah knows best. As has already been detailed in the introduction.

➋ The use of the tooth-stick (miswak) is emphasized even in ordinary circumstances, and especially for Jumu‘ah (Friday). As for applying perfume, it is not even emphasized (mu’akkad); it is merely recommended (mustahabb).

➌ Perfume for women (that contains color) is not permissible for men, except in cases of necessity, such as on the occasion of marriage or for Jumu‘ah (Friday).

➍ Cleanliness is a part of faith. Islam has greatly emphasized cleanliness. It is necessary for a Muslim to keep his body, clothing, and dwelling, etc., clean and pure. And if he goes to a place where people gather, he should pay particular attention to cleanliness and, as much as possible, use perfume and the like, so that people do not experience any discomfort.

Benefits and Issues:
➊ By "obligatory" (wajib) is meant "preferable and better," because from other hadiths, permission for not performing the ritual bath (ghusl) is evident, as will be mentioned in the following chapter.

➋ The performance of Jumu'ah (Friday) prayer is obligatory (fard) upon adult men. It is not obligatory upon children and women.

➌ If children and women wish to come for the performance of Jumu'ah prayer, then performing the ritual bath (ghusl) is not necessary for them.

Lexical Explanation:
«مُـحْتَلِمٍ» refers to a person who has reached puberty.

Benefit:
This hadith is an evidence for those who consider the ritual bath (ghusl) of Friday to be obligatory (wajib), because the word "wajib" has been explicitly mentioned in it. However, as far as the majority (jumhur) are concerned, they consider it to be recommended (masnun), and they interpret the ruling of obligation in this context as being for emphasis.

Hadith Authentication: [وأخرجه البخاري 879، ومسلم 846، من حديث مالك به]
Jurisprudential Explanation:
➊ The preferred opinion is that the ritual bath (ghusl) for Jumu‘ah is Sunnah, as established by other evidences; therefore, the word "obligatory" (wajib) here is not in its literal obligatory sense.
➋ For further details, see: H204

Benefit:
After the imam concludes the prayer with salam, he may turn to either side, to the right or to the left. In this hadith, turning to the left is mentioned, but in other ahadith, turning to the right is also mentioned. (Sahih Muslim: 708) Just as the noble Companions (radi Allahu anhum ajma'in) saw the Messenger of Allah (sallallahu alayhi wa sallam) do, they narrated it in the same manner.