Bukhari

Explanation:
Hafiz said that Isma'il has narrated the report of Wahb, but this addition is not present in it. Qastallani rahimahullah said that this is not a suspended narration (ta'liq), because Muslim ibn Ibrahim is one of Imam Bukhari rahimahullah's teachers, and when Wahb passed away, Imam Bukhari rahimahullah was twelve years old at that time. It is not surprising that he could have heard from him.

Hadith Commentary: Hafiz said that Ismail has narrated the report of Wahb. However, this addition is not present in it. Qastallani rahimahullah said that this is not a suspended narration (ta‘liq), because Muslim ibn Ibrahim is one of Imam Bukhari rahimahullah’s teachers, and when Wahb passed away, Imam Bukhari rahimahullah was twelve years old at that time. It is not surprising that he could have heard from him.

Hadith Commentary:
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By narrating these ahadith, Imam Bukhari rahimahullah has two objectives: one is to establish the washing of hands before dipping them into water, and the other is that, in case of necessity, it is permissible to dip the hands into water or draw water with the palm without washing the hands first. However, from the perspective of the Shariah, it is preferable that the hands be washed first and then dipped into the water.

➋
To substantiate his claim, Imam Bukhari rahimahullah has cited four ahadith. In the first hadith, it is narrated from Aisha radi Allahu anha that while performing ritual bath (ghusl), our hands would enter the vessel one after another, and it is evident that this would occur in the state of major ritual impurity (janabah). From this, it is understood that notional impurity (janabah) has no effect on the water. However, in this narration, there is no explicit mention of the ritual bath of janabah. It is possible that the ritual bath performed by the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha was for cleanliness or to obtain coolness. Therefore, the second narration is presented, in which it is explicitly stated that this was the ritual bath of janabah. However, in this narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would wash his hands before the ritual bath of janabah, and this would occur when he suspected impurity on his hands. If this is the case, then one should wash the hands before dipping them into the vessel. If there is no suspicion, but rather certainty that there is no other impurity on the hands, then it is permissible to dip them into the vessel without washing. It is possible that the initial practice of the Messenger of Allah sallallahu alayhi wa sallam was based on this precaution so that no doubt would arise in the heart.

In the third narration, both the vessel and the ritual bath of janabah are mentioned together. From these three narrations, one might suspect that these narrations are all from Aisha radi Allahu anha, and therefore, perhaps there is some particularity related to her in drawing water in the state of janabah. Imam Bukhari rahimahullah has brought the fourth narration to remove this doubt, because in it, Aisha radi Allahu anha is not mentioned.

In any case, Imam Bukhari’s intention is that all these ahadith are absolute and relate to janabah. Whatever the method of drawing water, if there is no apparent impurity on the hand, then dipping the hand into the water or vessel before the ritual bath does not cause any harm. However, if there is any impurity on the hand, it must be washed before the ritual bath. If the hand is dipped into the water or vessel without washing, the water will become impure.