Bukhari

Fiqh al-Hadith
➊ Ablution (wudu) is not a condition for reciting adhkar (remembrances), giving salam (greeting of peace), or replying to salam; rather, it is recommended. The Prophet sallallahu alayhi wa sallam did so out of recommendation. Thus, it is narrated from Sayyidah Aishah radi Allahu anha that «كان النبى صلى الله عليه وسلم يذكر الله على كل احيانه» the Prophet sallallahu alayhi wa sallam used to remember Allah at all times. [صحیح مسلم : 373]
Upon this hadith, Imam Abu Dawud rahimahullah established a chapter with the following words: «باب فى الرجل يذكر الله تعالىٰ على غير طهر» The statement regarding mentioning Allah Most High without purification. [ابوداؤد، قبل حدیث : 18]
◈ The chapter heading of Allamah Nawawi rahimahullah is as follows: «باب ذكر الله تعالىٰ فى حال الجنابة وغيرها» That is, “Mentioning Allah Most High in a state of major ritual impurity (janabah) and the like.”
And as for the narration in which it is mentioned: «اني كرهت ان اذكر الله تعالىٰ ذكره الا على طهراو قال : على طهارة» “I disliked to mention Allah Most High without purification.” [سنن ابی داؤد : 17]
↰ Then it is weak due to the ‘an‘anah of Hasan al-Basri.
➋ Upon the above hadith, Imam Bukhari rahimahullah established a chapter with the following words: «باب التيمم فى الحضر اذا لم يجد الماء وخاف فوت الصلاة» Performing tayammum (dry ablution) in a settled area (city) when water is not available and there is also a fear of missing the prayer.
That is, if tayammum can be performed for a recommended act (replying to salam), then for prayer—which is a great obligation—it is even more appropriate to perform tayammum in order to offer it on time.
➌ Pure earth is a condition for tayammum; therefore, a mud wall on which earth is apparent can be used for tayammum. Nowadays, cement walls are not included in this meaning. «والله اعلم»
➍ One strike (darbah) for tayammum is the preferred view, as is also clear from the action of the Prophet sallallahu alayhi wa sallam in this hadith. In addition, there are several verbal hadiths proving this. «ولله الحمد»

Benefit:
“It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhuma that a man passed by while the Messenger of Allah sallallahu alayhi wa sallam was urinating, and he gave salam, but the Prophet did not reply to his salam.” [صحیح مسلم : 370]
This is evidence that it is permissible to give salam to a person who is urinating, because the Prophet sallallahu alayhi wa sallam did not object to the one who gave salam on this basis.
As for the narration in which it is mentioned that a man passed by you and gave you salam, and the Messenger of Allah sallallahu alayhi wa sallam said to him: “When you see me in this state, do not give salam. If you do so, I will not reply to your salam.” [سنن ابن ماجہ 352]
↰ This narration is weak due to the weakness of Abdullah ibn Muhammad ibn Aqil. However, whoever is given salam in such a state may reply after relieving himself.

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah has established the permissibility of performing tayammum (dry ablution) in a state of residence (i.e., not traveling).
When the Prophet sallallahu alayhi wa sallam performed tayammum in order to reply to the greeting (salam), then similarly, in the absence of water, it is also permissible to perform tayammum for prayer.
The place called Jurf was eight kilometers away from Madinah.
The Islamic army used to arm themselves at this location.
This was also where Abdullah ibn Umar radi Allahu anhu owned land.
The place called Marbadun-Na‘m was located approximately one mile from Madinah.
Here, the Prophet sallallahu alayhi wa sallam performed the ‘Asr prayer with tayammum.

Hadith Commentary:
1.
From another narration, it is understood that the person who came before the Messenger of Allah (sallallahu alayhi wa sallam) on the return from Bi’r Jamal was the very narrator of the hadith, Abu Juhaim bin Harith al-Ansari (radi Allahu anhu).

In the narration of Sahih Bukhari, there is brevity; the actual situation was that when Abu Juhaim greeted (gave salam), the Messenger of Allah (sallallahu alayhi wa sallam) was not in a state of ablution (wudu), so he did not reply to the greeting. Then, when Abu Juhaim began to turn in the alley, the Messenger of Allah (sallallahu alayhi wa sallam) immediately performed dry ablution (tayammum) on the wall and replied to the greeting, and clarified that he did not like to mention the name of Allah without purity, so he replied after performing tayammum.

(‘Umdat al-Ahkam: 204/3)

The reasoning of Imam Bukhari (rahimahullah) is as follows: the Messenger of Allah (sallallahu alayhi wa sallam) performed tayammum out of fear that the reply to the greeting would be missed, even though purity is not a condition for remembrance (adhkar) and greeting (salam).

Then, if in residence (not traveling) there is a fear of missing the prayer, it is even more appropriate that permission for tayammum should be granted, when water is not available and the time for prayer is about to end.

(Fath al-Bari: 573/1)

Another incident is also transmitted in the narrations, which relates to Muhajir bin Qunfudh (radi Allahu anhu), that he once greeted (gave salam) when the Prophet (sallallahu alayhi wa sallam) was urinating.

At that time, he did not reply, because mentioning the name of Allah at such a time is not preferred.

He replied to the greeting after performing ablution (wudu).

(Sunan al-Nasa’i, al-Taharah, Hadith: 38)

Hadith Commentary: Benefits and Issues: (1)
Imam Muslim has not mentioned the name of the narrator between himself and Layth bin Sa'd here, which is why this narration is considered mu'allaq (suspended). Imam Bukhari rahimahullah has narrated this hadith as "Yahya bin Bukayr rahimahullah from al-Layth." According to Imam Nawawi rahimahullah, there are twelve or fourteen mu'allaq narrations in Sahih Muslim.

(2)
Imam Muslim rahimahullah has mentioned the name of the freed slave (mawla) of Hazrat Maymunah radi Allahu anha as Abdur Rahman bin Yasar, whereas other imams (Bukhari rahimahullah, Abu Dawud rahimahullah, Nasa'i rahimahullah, and others) have stated his name as Abdullah bin Yasar.

(3)
Imam Muslim has narrated this hadith from Abu al-Jahm al-Ansari, whereas Imam Bukhari rahimahullah has mentioned his name as Abu al-Jahm, and this is correct.

(4)
It is permissible to wipe (for tayammum) on an unbaked (mud) wall without permission, as striking the wall with the hand does not cause it any harm, and performing tayammum with an unbaked wall is valid.

(5)
If there is a need and water is not available, and there is an urgent necessity, then performing tayammum is permissible even in a state of residence (not just travel). Also, from this hadith it is understood that the Prophet sallallahu alayhi wa sallam considered it better to reply to salam (greeting of peace) while in a state of purity (taharah).

329. Commentary:
Although the remembrance of Allah can be done in every state, it is far more virtuous to do so while in a state of ablution (wudu). On this occasion, the Prophet (sallallahu alayhi wa sallam) sufficed with dry ablution (tayammum), which is evidence for its recommendation (istihbab).

312. Commentary:

➊ Bi’r Jamal is the name of a place in Madinah.

➋ Purity (taharah) is not a condition for replying to salam, but the Prophet sallallahu alayhi wa sallam did not consider it appropriate that the remembrance of Allah (dhikr) be done without purity. Since there was no possibility of performing ablution (wudu), he performed dry ablution (tayammum), as this too is a type of purity in cases of necessity. From this, the Hanafi scholars have deduced the permissibility of performing tayammum for the Eid and funeral (janazah) prayers, but this deduction is weak, because for dhikr, ablution is not a condition, whereas for the funeral and Eid prayers, ablution is a condition. In any case, the intent of Imam al-Nasa’i rahimahullah is to show that tayammum is not only permissible during travel, but also at home, if water cannot be found or if water cannot be used due to illness.