Bukhari

Explanation:
Clods of earth are also counted among stones; in fact, they provide even greater cleanliness.

Hadith Authentication (Takhrij al-Hadith):
[137۔ البخاري فى : 4 كتاب الوضوء : 25 باب الاستنثار فى الوضوء 161، مسلم 237، أبوداود 140]

Linguistic Explanation:
«اسْتَجْمَرَ» To perform istinja (cleaning oneself after relieving oneself) with stones.
«فَلْيُوْتِرْ» To do so in an odd number (i.e., three or five, etc.).

Hadith Commentary:
Clods of earth are also considered among stones; in fact, they provide even greater cleanliness.

Hadith Commentary:
➊
It is established from narrations that Shaytan sits in the khayshum (nostrils) and casts corrupt effects upon the mind.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3295)
From this, it is understood that the nose is the seat of Shaytan. He makes it his target because, on one hand, dust enters and reaches there, and on the other hand, the corrupt fluids of the brain also accumulate in this place. In other words, filth continues to gather in the nose from both inside and outside, and Shaytan has a particular affinity with filth. Therefore, it has been commanded to clean it. Furthermore, if corrupt fluids remain accumulated in the nose, it becomes difficult to breathe and to recite (Qur’an), especially since the pronunciation of ghunnah is produced from the khayshum, thus making it necessary to clean it.

In view of this importance, Imam Ahmad rahimahullah and Imam Ishaq ibn Rahwayh rahimahullah consider it obligatory. Apparently, Imam Bukhari rahimahullah is also in agreement with them. Moreover, here the imperative form (sighah amr) has been used, and in the imperative form, obligation is understood unless there is evidence to the contrary.

Although, according to the majority, this is Sunnah, because the Messenger of Allah sallallahu alayhi wa sallam, while teaching an Arab the method of ablution (wudu), said:
“Perform ablution as Allah has commanded you.”
And in the noble verse, there is no command to put water in the nose and clean it. However, this reasoning is questionable because, in one respect, the mouth and nose are both parts of the face, the washing of which Allah has commanded. Furthermore, in the hadith, Allah’s command refers to following the Messenger of Allah sallallahu alayhi wa sallam, which is based on Allah’s command. Thus, it is not established from the Messenger of Allah sallallahu alayhi wa sallam that he ever omitted this. Although in this narration, the command to clean the nose three times is not mentioned, in other narrations this is explicitly stated. For example, in the hadith: When someone wakes up from sleep, he should clean his nose three times while performing ablution, because Shaytan spends the night in his khayshum.
(Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3295)
In some narrations regarding cleaning the nose, there is a command to observe an odd number.
(Musnad Humaydi, Hadith: 957)
But this command is not for obligation, because in some narrations, sufficing with an even number is also established.
(Sunan Abi Dawud, Book of Purification, Hadith: 141)

➋
Imam Bukhari rahimahullah has mentioned cleaning the nose before rinsing the mouth. The reason for this is that, compared to the mouth, the nose has more concealment (privacy).
In other words, the mouth is apparent, and the nose is its inner part.
This means that cleaning the apparent is also necessary, but purification of the inner is of greater importance.
Some scholars have written that, according to the Imam, the order of washing the limbs during ablution is not necessary, which is why he has mentioned it first. However, this does not seem plausible.

88. Commentary:

➊ Cleaning the nose is only possible when, after drawing water into the nose, one expels it with the help of breath and hand, so that along with the water, the filth in the nose also comes out. During sleep, filth inevitably accumulates in the upper part of the nose; therefore, the command to expel (the water) from the nose has been given.

➋ Imam Ahmad ibn Hanbal rahimahullah and Imam Ishaq rahimahullah have declared istinthar (expelling water from the nose during ablution) to be obligatory. The apparent wording supports their view, and the chapter heading (tarjamat al-bab) also supports this position. And Allah knows best.

Hadith Commentary:
➊
Imam Bukhari rahimahullah’s intent is that when using stones for istinja (purification after relieving oneself), an odd number should be chosen. He also wants to clarify that the meaning of istijmar is specifically the use of stones in istinja.
It does not mean the stoning of the jamarat (during Hajj) or perfuming the shroud, as some people think.
(Fath al-Bari: 1/344)
.
➋
Imam Bukhari rahimahullah, after completing the issues related to istinja, had begun the rulings concerning ablution (wudu).
Now, he has once again established a heading related to istinja.
The reason for this is that whenever Imam Bukhari rahimahullah observes something new in a hadith, he establishes a heading for it; this is called “bab dar bab” (a chapter within a chapter). Since in the previous chapter, which was related to ablution, the hadith mentioned included these words:
“Whoever performs istinja with stones should use an odd number of stones.”
So, in accordance with these words, he established this heading, even though it is not directly related to ablution. Furthermore, it also indicates that in both istinja and istinshar (sniffing water into the nose during ablution), the common factor is the cleansing of impurity, and in this respect, the odd number should also be common.
➌
Imam Shafi’i rahimahullah has written that among the Arabs, it was customary to use clods of earth after relieving oneself. Then, during the night, due to intense heat and sweating, there was a risk that while sleeping, the hand might touch the area of impurity, or it might touch another part of the body, which would be unpleasant for a person.
Therefore, after waking from sleep, it was commanded to wash the hands before putting them into a vessel.
An objection arises here: Why is there a command to wash the hands, when the risk of the clothes used by a sleeping person becoming soiled is greater?
The answer is that there is no need to put the clothes into water, and if the clothes become impure, the harm is limited only to the wearer. However, if the hands become impure, there is a risk of contaminating the water, which could affect others as well.
Therefore, the command to wash the hands was given.
(Fath al-Bari: 1/347)

Hadith Commentary:
Vocabulary of the Hadith:

(1)
ISTAJMARA:
To clean the place of urine and feces with JIMAR (small stones), i.e., to perform istinja (purification after relieving oneself).

(2)
LIYANTATHIR:
After putting water into the nose (during ablution), to clean the nose, i.e., to expel mucus or similar substances from it.

Benefit:

Hazrat Salman al-Farsi radi Allahu anhu narrates:

«نَهَانَا أَن نَّسْتَنْجِى بِأَقَلَّ مِنْ ثَلاثَةِ أَحْجَارٍ»

"The Prophet sallallahu alayhi wa sallam forbade us from performing istinja (purification after relieving oneself) with less than three stones." [صحيح مسلم: 262]

And Hazrat Abu Hurairah radi Allahu anhu says:

«كَانَ يَأْمُرُ بِثَلاثَةِ أَحْجَارٍ»

"The Prophet sallallahu alayhi wa sallam used to command the use of three stones for istinja."

[ابوداؤد: 8، نسائي: 40، ابن ماجه: 313، اس كي سند حسن هے]

From these blessed hadiths, it is understood that when performing istinja, using an odd number of stones is more beloved and preferable, and the minimum number should be three. Any number of stones above this may also be used, but the number should be odd.

(The hadith is clear and explicit that:

«مَنِ اسْتَجْمَرَ فَلْيُوتر» [بخاري: 161، مسلم: 237]

Whoever uses stones for istinja should do so in odd numbers. The command (amr) is originally for obligation unless there is an indicator diverting it (qarinah sarifah), but there is no such authentic or hasan narration that is a valid proof; therefore, the stones will be at least three, as mentioned in the first hadith under the benefit, and they will be in odd numbers.)

Lexical Explanation:
«فَلَا يَغْمِسُ» is with a kasrah on the letter “meem,” and its meaning is: do not insert. According to Imam Shafi’i rahimahullah and the majority of scholars, this ruling is based on recommendation (mustahabb), but Imam Ahmad rahimahullah considers it obligatory (wajib). The opinion of the majority is closer to what is correct. However, if it is certain that his hand has been contaminated with impurity or filth, then washing the hand becomes necessary. Also, this is among the preliminaries of ablution (wudu).

Benefit:
The word «فِي الْإِنَاءِ» mentioned in the hadith indicates that whoever rises from sleep at any time, day or night, it is recommended (mustahabb) for him to wash his hand three times before inserting it into any vessel. This ruling applies to all types of vessels; however, rivers, large ponds, and pools are exempt from this ruling, and it is permissible to insert the hand into them. Al-Hafiz Ibn Hajar al-‘Asqalani rahimahullah has also stated this opinion in Fath al-Bari.

Hadith Authentication:
[وأخرجه مسلم 237، من حديث ما لك به ورواه البخاري 161، من حديث ابن شهاب الزهري به]

Jurisprudential Explanation:
➊ In another narration, the Messenger of Allah sallallahu alayhi wa sallam said: “When any one of you performs ablution (wudu), let him put water into his nose, then expel it, and whoever uses stones for istinja (cleaning after relieving oneself), let him use an odd number (three).” See: [الموطا حديث: 320، و سنده صحيح ورواه البخاري : 162]
➋ There is consensus among the scholars that washing the face, washing both hands up to the elbows, wiping the head, and washing both feet up to the ankles are obligatory in ablution (wudu). Only the Shia have differed regarding the washing of the feet. See: [التمهيد 31/4]
➌ Putting water into the nose during ablution is called istinshaq, and expelling that water from the nose is called istinthar. [التمهيد 33/4]
➍ Some scholars say that rinsing the mouth and putting water into the nose are Sunnah, while others say they are obligatory.
● To say that this act is Sunnah in ablution and obligatory in ritual bath (ghusl) is completely without evidence.
➎ It is not established from the Messenger of Allah sallallahu alayhi wa sallam that he ever performed ablution without rinsing the mouth or putting water into the nose.
➏ It is better to rinse the mouth and put water into the nose with a single handful, as is established in Sahih al-Bukhari [191], Sahih Muslim [235], Darussalam: [555], and if someone rinses the mouth with a separate handful and puts water into the nose with a separate handful, this is also correct, as is established by the hasan li-dhatihi marfu‘ narration in al-Tarikh al-Kabir of the hadith scholar Ibn Abi Khaythamah [ص 588 ح 1410].
➐ Rinsing the mouth should be done with the right hand. See: [سنن ابي داؤد : 112، وسنده صحيح]
➑ The nose should be cleaned with the left hand. [سنن النسائي 67/1 ح 91 وسنده صحيح]

Hadith Authentication (Takhrij al-Hadith): [وأخرجه البخاري 162، من حديث مالك به]
Jurisprudential Points (Tafaqquh):
➊ A small amount of water (less than two qullahs) becomes impure if impurity falls into it.
➋ It is better to take separate water and wash both hands before ablution (wudu).
➌ When Sayyiduna Abdullah ibn Umar radi Allahu anhuma would fall asleep while sitting, he would not perform ablution (wudu) again and would pray with the same ablution. See: [الموطأ 22/1 ح 39]
And its chain is authentic, but it is better that whether one sleeps sitting or lying down, in both cases one should perform ablution again.
● The marfu‘ hadith narrated by Sayyiduna Safwan ibn Assal radi Allahu anhu: «وَلَكِنْ مِنْ غَائِطٍ وَبَوْلٍ وَنَوْمٍ» establishes that ablution is nullified by sleep (nawm) in general. For this hadith, see: [سنن الترمذي 3536 وقال : ”هذا حديث حسن صحيح“ وسنده حسن]