Bukhari

Hadith Commentary:
(One who lacks both purifying agents) (i.e., one who finds neither water nor earth)

Regarding this, Imam Ahmad ibn Hanbal rahimahullah holds the position that such a person should perform the prayer without ablution (wudu) or dry ablution (tayammum); his prayer will be valid and there is no obligation upon him to make it up (qada) or anything similar, because Allah the Exalted says:

﴿ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ ﴾ “So fear Allah as much as you are able.” (: at-Taghabun 64:16)

And also in the Noble Qur’an:

﴿ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ﴾ “Allah does not burden a soul beyond its capacity.” (: al-Baqarah 2:286)

The Messenger of Allah sallallahu alayhi wa sallam said:

“When I command you regarding something, do of it as much as you are able, and when I forbid you from something, then leave it.” (Sahih al-Bukhari, al-I‘tisam, Hadith: 7288)

Thus, the obligation is according to one’s ability, and such a person who is required to perform the prayer but does not have access to water or earth by which he can attain purification, can only do as much as is within his capacity: that is, he should pray in that state and seek repentance and forgiveness from Allah.

Imam al-Bukhari rahimahullah has also adopted this position. This is because when Usayd ibn Hudayr radi Allahu anhu and his companions went out in search of a necklace, they reached a place where neither of the purifying agents (water or earth) was available. Regarding water, the hadith makes it clear that it was not present at all, and as for earth, it was not available in such a way that the ruling of tayammum (dry ablution) had been revealed at that time.

On this basis, they performed the prayer as they were, and in some narrations of the hadith, it is explicitly stated that they prayed without ablution. (Sahih al-Bukhari, al-Fada’il, Hadith: 3773)

The basis of the argument is that Usayd ibn Hudayr radi Allahu anhu and his companions performed the prayer without ablution, and this was upheld. The Messenger of Allah sallallahu alayhi wa sallam did not command them to repeat the prayer. Had it been otherwise, the narrator of the hadith would certainly have mentioned it.

From this, it is understood that their prayer without purification was deemed valid, because if repeating the prayer had been necessary, the Messenger of Allah sallallahu alayhi wa sallam would have stated so, and it is not permissible to delay clarification at the time of need. Although Hafiz Ibn Hajar rahimahullah objected to this position, saying that repeating the prayer was not immediately obligatory, and thus the clarification was not delayed at the time of need (Fath al-Bari: 1/570), this objection is not correct, because when the obligation to perform the prayer existed, its repetition would also have been immediately obligatory, but the Messenger of Allah sallallahu alayhi wa sallam did not command them to repeat it.

The clear meaning of this is that they were absolved of their responsibility regarding that prayer.

Al-‘Allamah Khattabi rahimahullah also adopted this position, but he conditioned it by saying that when circumstances become favorable, i.e., when water or earth becomes available, the prayer must be performed anew. (I‘lam al-Hadith: 1/339) However, he did not mention any evidence for this.

Shah Waliullah Muhaddith Dehlawi rahimahullah writes in Sharh Tarajim Bukhari:

“The author has established this from the apparent meaning of the hadith, because when people expressed this hardship to the Messenger of Allah sallallahu alayhi wa sallam, he did not command them to repeat the prayer. The difference, however, is that for those people, the absence of earth (i.e., not finding earth) was a legal (hukmi) absence, so tayammum was not legislated or prescribed for them. And nowadays, if such a situation arises, then the absence would be real (haqiqi), and it would also be counted within the legal (hukmi) category, meaning that the prayer performed in this state would be valid, and repeating it would not be obligatory.”

And Allah knows best.

Hadith Commentary:
➊
There are two verses in the Noble Qur’an related to tayammum:
One is Surah al-Nisa, verse 43, and the other is Surah al-Ma’idah, verse 6.
Which verse of tayammum is intended in this narration? Ibn al-‘Arabi states that this issue is very complex and we do not see any solution for it, because if the verse from Surah al-Nisa had already been revealed, then why would the noble Companions (radi Allahu anhum ajma‘in) have been distressed in the absence of water? If the verse from Surah al-Nisa had not yet been revealed, then what was the need to reveal this ruling again in Surah al-Nisa, especially when the wording and context of both are the same?
Allamah Ibn Battal has expressed doubt regarding this, while Allamah Qurtubi rahimahullah says that what is meant is the verse from Surah al-Nisa, because the verse in Surah al-Ma’idah is called the verse of ablution (wudu), and since ablution is not mentioned in Surah al-Nisa, that verse is called the verse of tayammum. However, what remained hidden from all these scholars became apparent to Imam al-Bukhari rahimahullah without any hesitation.
He decided that on this occasion, the verse from Surah al-Ma’idah was revealed, because in the wording he has transmitted, the word “mouth” (wajh) is present, which is not in Surah al-Nisa but is in Surah al-Ma’idah.
Then, in the commentary of Surah al-Ma’idah, Imam al-Bukhari brings a narration in which the beginning of this verse of tayammum is explicitly mentioned, from which it is understood that what is meant is the verse from Surah al-Ma’idah.
(Sahih al-Bukhari, al-Tafsir, Hadith: 1608)
Note: Imam al-Bukhari rahimahullah, while commenting on the relevant verse in Surah al-Nisa, also narrates the hadith of A’ishah radi Allahu anha, but this does not mean he is clarifying the reason for revelation (shan al-nuzul), nor is it evidence that Imam al-Bukhari himself was in doubt about this matter, as some commentators have written.

➋
From various narrations, it is known that the necklace of A’ishah radi Allahu anha was lost twice.
Now, the idea that the necklace was lost twice in a single journey is far-fetched.
Therefore, it must be accepted that the necklace was lost twice in two different journeys, the details of which are as follows: Once, on the return from the expedition of Banu Mustaliq, A’ishah radi Allahu anha’s necklace was lost, which she had borrowed from her sister Asma radi Allahu anha.
On that occasion, she herself searched for it and found it only after the army had already departed.
The second time, her necklace was lost during the expedition of Dhat al-Riqa‘.
On this occasion, the Messenger of Allah sallallahu alayhi wa sallam sent his noble Companions (radi Allahu anhum ajma‘in) to search for it, and due to others searching, the people had to halt in that field.
A narration from al-Tabarani supports this position. A’ishah radi Allahu anha says:
“When the incident of my necklace being lost occurred and the slanderers said what they wished, then after that I again went with the Messenger of Allah sallallahu alayhi wa sallam on another expedition, and there again my necklace was lost and the people had to halt to search for it. On that occasion, Abu Bakr al-Siddiq radi Allahu anhu said, ‘Daughter! You cause trouble for the people on every journey.’
Eventually, Allah the Exalted revealed the concession of tayammum.”
From this, it is also known that A’ishah radi Allahu anha’s necklace was lost again and the verse of tayammum is related to the second journey.
Although there has been criticism of the chain of this narration due to Muhammad ibn Humayd al-Razi, it can still be presented as supporting evidence.
Apart from this, other indications also show that this incident is related to the expedition of Dhat al-Riqa‘.
This expedition took place after Khaybar.
The expedition of Khaybar occurred in the seventh year of Hijrah.
Abu Hurayrah radi Allahu anhu says that when the verse of tayammum was revealed, he did not know how to perform tayammum. From this, it is understood that Abu Hurayrah radi Allahu anhu was present at the time of the revelation of the verse of tayammum, because he was present at the time of Khaybar, whereas the expedition of Banu Mustaliq had already occurred in the sixth year of Hijrah.
Also, Abu Musa al-Ash‘ari radi Allahu anhu, who came from Yemen at the time of Khaybar, his participation in the expedition of Dhat al-Riqa‘ further supports this position.
(Fath al-Bari: 1/564)

➌
When the people complained to Abu Bakr al-Siddiq radi Allahu anhu about his noble daughter A’ishah al-Siddiqa radi Allahu anha, saying that due to her, they had to halt in this barren and waterless field, Abu Bakr al-Siddiq radi Allahu anhu was distressed by this.
He began to reproach A’ishah radi Allahu anha, saying that due to her carelessness, the people had to halt in this desolate field and their prayers were about to be missed due to the lack of water.
He also poked A’ishah radi Allahu anha with his hand.
From his manner, it seemed as if a stranger was admonishing someone for their mistake.
This manner of admonition was contrary to fatherly affection, as he reproached her both verbally and physically.
For this reason, A’ishah radi Allahu anha said:
“Abu Bakr radi Allahu anhu began to rebuke me.”
And she did not use the words “my noble father” for him.
(Fath al-Bari: 1/562)

Hadith Commentary:
The lost necklace belonged to Asma' radi Allahu anha, which is why Aisha radi Allahu anha became even more concerned.
Later, Allah Ta'ala caused it to be found.
The meaning of the statement of Usayd ibn Hudayr radi Allahu anhu is that, due to the children of Abu Bakr radi Allahu anhu, the Muslims have always received benefits and blessings.
This hadith has also been mentioned in the Book of Tayammum (Ablution with earth).
The purpose of bringing it here is that this hadith establishes the virtue of the family of Abu Bakr radi Allahu anhu.
Usayd said:
"This is not the first blessing from you, O family of Abu Bakr."

Hadith Commentary:
➊
According to one narration, Usayd bin Hudayr (radi Allahu anhu) said:
‘Aishah (radi Allahu anha)! May Allah reward you with goodness. Whenever you were afflicted with any calamity, Allah granted you deliverance and, through your blessings, bestowed goodness upon the rest of the Muslims.’
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3773)

➋
In the referenced narration, it is mentioned that the lost necklace belonged to your sister Asma (radi Allahu anha); for this reason, ‘Aishah (radi Allahu anha) became even more concerned.

➌
From this hadith, the virtue of Abu Bakr (radi Allahu anhu) and his family is established, as, due to his offspring, the Muslims have always continued to receive benefits and blessings.
And Allah knows best.

Hadith Commentary:
The meaning of what Usayd bin Hudayr radi Allahu anhu said was that, due to you, many verses and rulings were revealed, just as this verse regarding tayammum is present, which was revealed as a blessing in your current predicament. From this, the great virtue of Aisha radi Allahu anha is established.
The preferred method of tayammum (dry ablution) is that both hands are struck upon clean earth and then wiped over the face and palms.
For this, striking the hands once is sufficient.
This is exactly as it is in Sahih al-Bukhari.

Hadith Commentary:
➊
In the first hadith, it is mentioned that in the background of this incident, the verse of tayammum was revealed. The mention of tayammum is found in two places: one in Surah an-Nisa, verse 43 (), and the other in Surah al-Ma'idah, verse 6 (). In this hadith, which verse is meant by the verse of tayammum? Allamah Qurtubi has written that what is meant here is the verse from Surah an-Nisa, because the verse from Surah al-Ma'idah (verse 6) is referred to as the verse of ablution (wudu), whereas in the verse from Surah an-Nisa, ablution (wudu) is not mentioned. Therefore, according to him, the verse of tayammum refers to the verse from Surah an-Nisa. However, according to Imam Bukhari rahimahullah, what is meant is the verse from Surah al-Ma'idah, because the second hadith, which is narrated from Hazrat Amr bin Harith radi Allahu anhu, explicitly states this.

➋
Hafiz Ibn Hajar rahimahullah has also given preference to this, because the command of ablution (wudu) was already present; however, what should be done in the absence of water was unknown to them, so their difficulty was resolved by the command of tayammum. Then, this verse begins with the command of ablution (wudu) so that its obligation becomes a part of the Qur'an, even though its command existed before the revelation of the verse.

➌
Some scholars have also said that the beginning part of the verse, in which ablution (wudu) is mentioned, was revealed much earlier, and then after some time, the part mentioning tayammum was revealed. But this explanation is contrary to the second hadith mentioned by Imam Bukhari rahimahullah, because from that it is understood that the entire verse was revealed at once.

(Fath al-Bari: 1/562, 563)
And Allah knows best.

Hadith Commentary:
➊
In the first hadith, it is mentioned that in the background of this incident, the verse of tayammum was revealed. The mention of tayammum is found in two places: one in Surah An-Nisa, verse 43, and the other in Surah Al-Ma'idah, verse 6. In this hadith, which verse is meant by the verse of tayammum? Allamah Qurtubi has written that what is meant here is the verse from Surah An-Nisa, because the verse from Surah Al-Ma'idah, verse 6, is referred to as the verse of ablution (wudu), whereas in the verse from Surah An-Nisa, ablution is not mentioned. Therefore, according to him, the verse of tayammum refers to the verse in Surah An-Nisa. However, according to Imam Bukhari rahimahullah, what is meant is the verse from Surah Al-Ma'idah, because the second hadith narrated from Hazrat Amr bin Harith radi Allahu anhu explicitly states this.

➋
Hafiz Ibn Hajar rahimahullah has also given preference to this, because the command of ablution (wudu) was already present, but what should be done in the absence of water was unknown to them. Therefore, their difficulty was resolved by the command of tayammum. Then, the verse begins with the command of ablution so that its obligation becomes a part of the Qur'an, even though its ruling existed before the revelation of the verse.

➌
Some scholars have also said that the beginning part of the verse, in which ablution is mentioned, was revealed much earlier, and after some time, the part mentioning tayammum was revealed. However, this explanation is contrary to the second hadith mentioned by Imam Bukhari rahimahullah, because from that it is understood that the entire verse was revealed at once.
(Fath al-Bari: 1/562, 563)
And Allah knows best.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has derived approximately eleven rulings from this hadith, which is clear evidence of his meticulousness.
➋
The necklace belonged to Asma radi Allahu anha, which is why she was more concerned; however, when the camel was made to stand up, it was found beneath it.
➌
The purpose of this hadith is to highlight the virtue of Aisha radi Allahu anha and her family, that Muslims have always benefited and reaped fruits from them.
This hadith has already appeared earlier (3672), where there is somewhat more detail; it should be studied there with careful attention.

Hadith Commentary:
The same occurred here: her necklace was lost, and when the Muslims went out to search for it, in the absence of water, the verse regarding tayammum (dry ablution) was revealed for prayer. This is evidence of the acceptance of Aisha radi Allahu anha in the sight of Allah.

Hadith Commentary:
(1)
When Aisha radi Allahu anha borrowed a necklace from her sister, although she was not a bride at that time, it follows that if a woman can borrow items for adornment for her husband, then it is even more permissible for a bride to borrow such things.

(2)
According to our inclination, the hadith relevant to this chapter heading is the one narrated from Aisha radi Allahu anha herself, who said: "I had a shawl which every woman would borrow from me for adornment."
(Sahih al-Bukhari, al-Hibah, Hadith: 2628)

(3)
Imam al-Bukhari rahimahullah has established a chapter heading for this hadith in these words: (Chapter: Borrowing for the Bride at the Time of Consummation)
"Borrowing something for the bride on the wedding night."
(Sahih al-Bukhari, al-Hibah, Chapter: 34)
The hadith mentions a necklace, whereas the chapter heading mentions clothing and similar items.
In reality, both necklaces and clothing are among the adornments with which a bride and others are beautified; therefore, such items may be borrowed.
And Allah knows best.

Hadith Commentary:
(1)
It is a fortunate coincidence that Aisha radi Allahu anha borrowed a necklace from Asma radi Allahu anha twice, and during travel, it was lost both times, and each time it was found under the camel:
Once, on the occasion of the Battle of Muraysi‘, she accompanied the Messenger of Allah sallallahu alayhi wa sallam, and the second time, after that, she was with the Messenger of Allah sallallahu alayhi wa sallam on another journey, as Hafiz Ibn Hajar rahimahullah has explicitly stated.
(Fath al-Bari: 1/563)
In one narration, it is clarified that the necklace was made of “jaz‘ azfar.”
(Sahih al-Bukhari, al-Tafsir, Hadith: 4750)
Jaz‘ refers to Yemeni shells, which were specially prepared for necklaces in a city called Azfar.
(Fath al-Bari: 1/564)
(2)
It is understood from this that for the purpose of displaying adornment, it is not necessary that jewelry, etc., be one’s personal property; rather, it can also be worn after borrowing from someone.
And Allah knows best.

Hadith Commentary:
The meaning of tayammum is "to intend." In Islamic terminology, it refers to the intention of using clean earth to attain purification in the absence of water, the details of which have already been mentioned.

Hadith Commentary:
The verse of tayammum (dry ablution) appears in two places in the Noble Qur’an. One is in Surah al-Nisa, which begins as follows:
﴿يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى.......﴾ (al-Nisa: 43/4)
The second is in Surah al-Ma’idah, which begins in this manner:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ...... ﴾ (al-Ma’idah: 5/6)
As for which verse is intended by the “verse of tayammum” in the hadith, it appears that Imam al-Bukhari rahimahullah inclines toward the verse in Surah al-Ma’idah, because he has also brought a narration in the commentary of the verse of tayammum in Surah al-Ma’idah. Then, to support this inclination, he has brought another hadith in which it is explicitly stated that this verse was revealed:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ......﴾
Hafiz Ibn Hajar rahimahullah has also clearly explained this inclination of Imam al-Bukhari rahimahullah.
(Fath al-Bari: 260/1)

Hadith Commentary:
From this, it is established that it is permissible to admonish the household upon any mistake.

Hadith Commentary:
(1)
Both of these hadiths pertain to the same incident. Imam Bukhari rahimahullah has described this incident in great detail at other places. This very incident became the reason for the revelation of the verse of tayammum (dry ablution). All the noble Companions radi Allahu anhum expressed gratitude for this expansion of blessing in these words: “O family of Abu Bakr! This is not your first blessing.”

(2)
The relevance of these hadiths to the chapter heading is as follows: Abu Bakr radi Allahu anhu scolded and physically hurt Sayyidah Aisha radi Allahu anha in the presence of the Messenger of Allah sallallahu alayhi wa sallam. No kind of permission was sought from the Messenger of Allah sallallahu alayhi wa sallam regarding this. In any case, a person may admonish his family members due to a mistake, and if needed, may also lightly strike them. Accordingly, the statement of Ali radi Allahu anhu has already been mentioned, in which he said: O people! Carry out the prescribed punishment (hadd) on your male and female slaves, whether they are married or unmarried. When a slave-girl of the Messenger of Allah sallallahu alayhi wa sallam committed adultery, he ordered me to flog her. (Sahih Muslim, Hudud, Hadith: 4450(1705))

Hafiz Ibn Hajar rahimahullah has written, quoting Ibn Battal, that these two hadiths indicate that a man may give a light punishment to his family members, etc., even in the presence of the ruler, even if he has not granted permission, provided that the punishment is for a legitimate matter. (Fath al-Bari: 12/215)

Hadith Commentary:

Benefits and Issues:

➊
This hadith establishes that if someone does not have access to either water or earth (for tayammum), he should perform the prayer without ablution (wudu), and there is a difference of opinion among the Imams on this issue.
1.
Imam Ahmad rahimahullah, Imam Shafi’i rahimahullah, and the majority of hadith scholars are of the view that one should perform the prayer without ablution. Then, when water becomes available, according to Imam Shafi’i rahimahullah, the prayer must be repeated. According to Imam Ahmad rahimahullah, Muzani, Sahnun, and Ibn al-Mundhir rahimahullah, there is no need to repeat the prayer. Imam Bukhari rahimahullah also leans towards this view, and this is what the hadith demands, because the Prophet sallallahu alayhi wa sallam did not command the noble Companions radi Allahu anhum ajma’in to repeat the prayer.
2.
According to Imam Malik rahimahullah and Imam Abu Hanifah rahimahullah, it is necessary to perform the prayer. (According to Shawkani) Then, according to Imam Malik rahimahullah, there is no need to repeat it, and according to Abu Hanifah rahimahullah, repetition is necessary. However, according to Mawlana Shabbir Ahmad Usmani, Imam Malik rahimahullah holds that the prayer should not be performed, nor should it be made up (qada’), just as is the ruling for a menstruating woman. According to Imam Abu Hanifah rahimahullah, the prayer should not be performed, but making it up (qada’) is necessary, and according to the Sahibayn, the prayer should not be performed; one should merely imitate those who are praying, and then making it up (qada’) will be necessary.
3.
Performing the prayer on time without ablution is recommended, and later making it up (qada’) is also obligatory. The Companions radi Allahu anhum ajma’in were considered “one who lacks both purifying agents” (faqid al-tahurayn) because water was not available and the command for tayammum had not yet been revealed, so they performed the prayer without ablution and later informed the Prophet sallallahu alayhi wa sallam.

➋
The Prophet sallallahu alayhi wa sallam sent Usayd ibn Hudayr to search for the necklace. When the necklace was not found, he returned. In the morning, when the camel was raised for departure, the necklace was found there.

➌
If water is not found during travel, it is permissible to perform tayammum (dry ablution).

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nuqaba’:
Plural of naqib,
responsible person,
overseer and protector.
(2)
‘Aqd:
Necklace.

311. Commentary:

➊ This necklace was borrowed by Aisha radi Allahu anha from her elder sister Asma only for wearing.

➋ This incident is evidence that no person possesses knowledge of the unseen (al-ghayb) unless Allah gives information; otherwise, there would have been no need to search here and there. Nowadays, it is said that the Prophet sallallahu alayhi wa sallam did know the unseen, but out of humility and self-effacement, he did not inform others and remained silent. This is mere conjecture and an unfounded assumption. Moreover, this would render the Prophet’s sallallahu alayhi wa sallam searching here and there purposeless, and such a method is entirely contrary to the dignity of Prophethood.

324. Commentary:

➊ The Imam's reasoning is that the Companions performed prayer without ablution (wudu) when water was not available, and the Prophet (sallallahu alayhi wa sallam) did not object. Now, after the ruling of dry ablution (tayammum) was revealed, if even earth (for tayammum) is not available, then in light of the practice of the Companions, prayer will be performed without ablution and without tayammum. This is the position of Imam Shafi'i and Imam Ahmad rahimahullah; however, Imam Shafi'i rahimahullah considers this alone to be sufficient. And this is the correct stance. In contrast, Imam Malik and Imam Abu Hanifah rahimahullah hold the view that in such a situation, prayer should not be performed; rather, when water or earth becomes available, then the prayer should be performed. Whereas the Companions radi Allahu anhum did perform it, and the Noble Prophet (sallallahu alayhi wa sallam) approved of their action. Imam Malik does not consider it necessary to make up the prayer after its time has passed.

➋ This hadith has appeared previously as well, but in that narration, there is no mention of performing prayer without ablution. (See Hadith: 311)

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 334، ومسلم 367، من حديث مالك به * فى الأصل : ”الْخُضَيْرِ“ وهو خطأ]

Jurisprudential Points (Tafaqquh):
➊ Women can also accompany men on journeys, whether the journey is for jihad or any ordinary journey.
➋ It is said that in the above hadith, the journey referred to was the expedition of Banu al-Mustaliq, and the necklace was lost at a place called Salsal or Abwa. See [التمهيد 19/267]
➌ If a person is so constrained that he cannot even perform tayammum (dry ablution)—for example, if someone has tied him up or he is imprisoned in a place where there is no pure earth—what should he do? It is mentioned in Sahih al-Bukhari that on such an occasion (before the command of tayammum), people performed prayer without ablution. [ح 5882] This hadith is also found in [صحيح مسلم 367/109، دارالسلام : 817، اور سنن ابي داود 317، وسنده صحيح] and others.
From this hadith, it is understood that a person in the above-mentioned state of compulsion and necessity should not abandon the prayer; rather, even in the absence of ablution and tayammum, he must still perform the prayer and supplicate to Allah to forgive him and deliver him from this hardship. See [التمهيد 275/19، 276،]
Afterwards, if he is soon relieved from this state of necessity, it is better, as a precaution, to make up (qada) the recent missed prayers. If he remains in this state for a long time, then due to being utterly compelled, the pen is lifted from him in this matter, insha Allah.
➍ If the time for the funeral prayer (salat al-janazah) arrives and the one who is to perform the prayer does not have ablution, what should he do?
● Sayyiduna Ibn Abbas radi Allahu anhu said: If you fear missing the funeral and you are without ablution, then perform tayammum and offer the funeral prayer. [مصنف ابن بي شيبه 3/305 ح11467، وسنده حسن]
● Ata ibn Abi Rabah said: If you fear missing the funeral, then perform tayammum and offer the prayer. [ابن ابي شيبه ح11471، وسنده صحيح]
● Hakam ibn Utaybah rahimahullah also gave a similar fatwa. [ابن ابي شيبه ح11473، وسنده حسن]
➎ The Messenger of Allah sallallahu alayhi wa sallam is not the knower of the unseen (‘alim al-ghayb), otherwise it would not have taken so long to search for the necklace, and he would have said that the necklace is under the camel.
➏ A father can punish his children for their shortcomings.
➐ It is a condition for tayammum that pure earth be used; therefore, those who say that tayammum can be performed on lime, antimony, a sheet, or a pillow, their statement is incorrect.
➑ The Ummah owes many favors to the family of Abu Bakr al-Siddiq radi Allahu anhu.
➒ The Messenger of Allah sallallahu alayhi wa sallam is not the remover of difficulties (mushkil-kusha), otherwise the issue of water shortage would not have arisen.
➓ Allah, the Exalted, is exceedingly merciful to His creation.

Benefit:
From this hadith, there is clear evidence for tayammum (dry ablution), and the tremendous virtue of Sayyidah Aisha radi Allahu anha is established. It is also proven from this that the religion is easy.