Abu Dawud

Benefits and Issues:
It is understood that in ablution (wudu), no part should remain dry; otherwise, the mentioned warning will be established and applicable. The heels are mentioned specifically because, when a person is in haste and does not pay attention, they tend to remain dry—especially the deep area behind the ankles.

Explanation:
From these ahadith, Imam Bukhari rahimahullah has deduced that if a muhaddith (hadith scholar) repeats a hadith when necessary for the sake of explanation, or if a student requests the teacher to recite it again or even a third time, then this is not disliked (makruh). The matter of giving salam (greeting of peace) three times pertains to the situation when a person goes to someone’s door and seeks permission to enter. Imam Bukhari rahimahullah has also brought this hadith in the Book of Seeking Permission (Kitab al-Isti’dhan), and the same ruling is derived from there. Otherwise, it was not always the Prophet’s (sallallahu alayhi wa sallam) habit to give salam three times; this was only in the case when the people of the house did not hear the first salam, so he would give salam again. If even then they did not respond, he would give salam a third time, and if still there was no reply, he would return.

Hadith Commentary:
From these ahadith, Imam Bukhari rahimahullah deduced that if a muhaddith, for the sake of explanation or necessity, repeats a hadith, or if a student requests the teacher to recite it again or multiple times, then this is not disliked (makruh).

Three salutations (salam) are in the situation when a person goes to someone’s door and seeks permission to enter.

Imam Bukhari rahimahullah has also brought this hadith in the Book of Seeking Permission (Kitab al-Isti’dhan), and the same ruling is derived from there.

Otherwise, it was not always the habit of the Prophet sallallahu alayhi wa sallam to give salam three times; this was only in the case when the people of the house did not hear the first salam, so he would give salam again. If still they did not respond, he would give salam a third time, and if there was still no reply, he would return.

Hadith Commentary:
At the time of ablution (wudu), the Messenger of Allah (sallallahu alayhi wa sallam) gave such importance to the heels remaining dry that he repeated the warning concerning them three times. From this, it is also established that there is no harm in repeating an important matter multiple times.

Explanation:
To speak in a loud voice is contrary to the noble character of the Prophet, because regarding your noble character it is mentioned in «ليس بصخاب» that you were not one who created noise and commotion. However, here Hazrat Imam, may Allah sanctify his secret, has established this chapter to show that for the sake of ijtihad (independent reasoning) in legal matters, you would sometimes raise your voice. This was also your blessed habit during the sermon (khutbah), as is narrated in Sahih Muslim from Hazrat Jabir radi Allahu anhu, that when you sallallahu alayhi wa sallam delivered the sermon, your voice would become loud. The translation of the chapter is proven from this. Your purpose was to make people aware that, due to haste, they should not leave their heels dry; this dryness will take those heels to Hellfire. This journey was from Makkah to Madinah.

Hadith Commentary:
1.
In the previous chapter, the method of asking questions was discussed; in this chapter, the method of giving answers is explained—that, in order to remove heedlessness or for some other benefit, it is commendable to raise one’s voice when giving an answer.
Among the characteristics of the Messenger of Allah (sallallahu alayhi wa sallam) mentioned in the hadith is that he would not be noisy or clamorous, because raising the voice more than necessary is contrary to prophetic dignity and also against his scholarly stature.
Perhaps someone might consider it objectionable to raise the voice when teaching if needed; the hadith intends to refute this notion, showing that there is no harm in it. However, if the raising of the voice is due to arrogance or carelessness, then it is blameworthy.
The occasions of necessity are as follows:
(a)
The listener is far away.
(b)
There is a large gathering.
(c)
The importance of the subject demands it.
(d)
This manner can be adopted to reprimand a student.
(e)
It is mentioned in the hadith that when he (sallallahu alayhi wa sallam) would deliver a sermon, his eyes would become red, his voice would be raised, and his anger would intensify.
(Sahih Muslim, al-Jumu‘ah, Hadith 2005(867))
2.
The perceptive scholars of Imam Bukhari rahimahullah have also written that through this chapter heading, Imam Bukhari rahimahullah has indicated that he exerted great effort in writing the hadiths in his book, leaving no stone unturned in their collection, compilation, and excellent arrangement.
(Fath al-Bari: 1/190)
3.
The purpose of the Messenger of Allah (sallallahu alayhi wa sallam) was to make people aware that, when performing ablution (wudu) in haste, they should not leave their heels dry, as it commonly happens that, in haste, some part of the feet remains dry.
This dryness will lead those heels to the Fire, and furthermore, by “a‘qab” is meant “the possessors of heels.”
That is, those whose heels remain dry during ablution (wudu) will be cast into Hell.

Explanation:
This contains a refutation of the Rawafid, who hold the view of wiping over the feet without (wearing) leather socks (khuffayn). Imam Bukhari rahimahullah has established from the hadith of the chapter that when leather socks are not being worn, washing the feet is obligatory, just as it is mentioned in the verse of ablution (). From this hadith, it is understood that the feet should also be washed like the other limbs, and in such a manner that no part is left dry.

Hadith Commentary:
➊
Imam Bukhari rahimahullah intends to establish that the prescribed act (wazifah) regarding the feet during ablution (wudu) is to wash them, not to wipe (masah) over them. The narration he presents as evidence clarifies that when the time for ‘Asr was becoming short, the noble Companions radi Allahu anhum, instead of washing their feet, began hastily wiping over them. Upon this, the Messenger of Allah sallallahu alayhi wa sallam pronounced a warning regarding dry heels, saying that these heels will enter Hell. If the prescribed act for the feet had been wiping (masah), then, according to anyone, it would not be necessary to ensure complete coverage (isti‘ab) while wiping, and thus there would have been no need for such a severe warning, since the obligation would have been fulfilled. However, since the prescribed act for the feet is washing (ghasl), and in this, complete coverage (isti‘ab—passing the hand over the entire foot) is necessary, therefore, for this shortcoming, the Messenger of Allah sallallahu alayhi wa sallam issued a severe warning.
From this, it is understood that merely washing the feet is obligatory; wiping (masah) will not suffice.
This reasoning holds even if the word (tamsahū) is taken in its literal sense of wiping. But even if it is interpreted to mean that they moistened their hands with water and passed them over their feet, leaving some parts of the heels dry, the argument remains valid: the feet must be washed thoroughly, and complete coverage is required, meaning that no part should remain dry.

➋
This topic is mentioned here because in the previous chapter, the discussion was about istinshar (sniffing water into the nose), that it is necessary to introduce water into the nose; merely cleaning it with a cloth is not sufficient, because we are bound by the rulings of the Shari‘ah and cannot make any amendments to them on our own accord. Therefore, if the Shari‘ah has declared washing a particular limb obligatory, it is not permissible for us to think that since the objective is cleanliness, we may clean it with a cloth instead of washing—it is not allowed to do so.
Just as it is obligatory to wash the bare feet, similarly, it is necessary to introduce water into the nose and clean it thoroughly. Furthermore, the nose is on the upper part of the body, and the feet are on the lower part; hence, after the nose, the prescribed act for the feet is mentioned.

➌
This narration refutes the Shia, because according to them, the prescribed act for the feet is not washing (ghasl) but wiping (masah). They respond to this narration by saying that the people’s heels were contaminated with impurity (najasah), so the Messenger of Allah sallallahu alayhi wa sallam commanded them to wash them. But we are astonished at the reasoning and intellect of these people.
If it had been only one or two individuals whose heels were contaminated, the argument might have held, but were all the Companions’ heels contaminated, and none of them even thought to remove it?
Whereas, removing impurity (najasah) is even more necessary than removing a state of ritual impurity (hadath). Moreover, the Messenger of Allah sallallahu alayhi wa sallam did not command them to purify themselves by saying, “Your heels are contaminated; wash and purify them.”
In reality, these people have reconstructed the entire framework of the religion: the adhan, the prayer times, the method of prayer, zakat—in short, everything has been separately devised. Even regarding the present Noble Qur’an, doubts and suspicions are found among them.

Hadith Footnote:
Vocabulary of the Hadith:

‘Ijālun’:
It is the plural of ‘‘ajlān’,
meaning hasty or those who act with haste.

111. Commentary:

➊ Imam al-Nasa’i rahimahullah, by presenting these ahadith under this chapter, intends to establish that washing the feet in ablution (wudu) is obligatory. For if the command had been to wipe (masah) over the feet and washing them was not obligatory, then the Messenger of Allah sallallahu alayhi wa sallam would not have pronounced such a severe warning regarding the heels remaining dry. When there is such a stern warning merely for the heels remaining dry, then how can it be correct to not wash the entire foot and suffice only with wiping? However, the permission to wipe (masah) over socks (jurabayn) and leather socks (khuffayn) worn after performing ablution (wudu) is established from the Messenger of Allah sallallahu alayhi wa sallam. See: [صحيح البخاري ، الوضوء ، حديث : 182 ، و صحيح مسلم ، الطهارة ، حديث : 274 ، و جامع الترمذي ، الطهارة ، حديث : 99]

➋ «وَيْلٌ لِلْأَعْقَابِ……… الخ» can be a supplication (of curse) as well as a statement of information.