Tirmidhi

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).

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: Benefits and Issues:
This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would remember Allah in all circumstances of life: while eating and drinking, sleeping and waking, entering and leaving the mosque, entering and leaving the toilet—thus, in every state, he would remember Allah. From this hadith, it has also been deduced that the Prophet (sallallahu alayhi wa sallam) would remember Allah even without ablution (wudu) when there was a need. However, just as it is not correct to engage in remembrance (dhikr) while sitting in the toilet or during sexual intercourse (jima‘), nor is it permissible to recite the Qur’an in these states, similarly, it is not correct to recite the Qur’an in a state of major ritual impurity (janabah) or menstruation (hayd). This is the position of the Imams, and this is correct. Otherwise, if, based on the generality of “all circumstances,” it is deemed permissible to recite the Qur’an during menstruation and janabah, then it should also be permissible in the toilet and during intercourse, as these too fall under “all circumstances.” Whereas, the real intent of the hadith is to remember Allah at every stage and every turning point of life; every state and every time is not intended. If every state and every time were intended, then why did the Prophet (sallallahu alayhi wa sallam) not reply to the greeting (salam) after urinating?

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.