Bukhari

Hadith Commentary:
That is, Prophet Yusuf (alayhis salam) had said, "O Allah, if You do not protect me, I will incline towards those women and I will become among the ignorant."
Thus, the word "Sabi" is derived from this, whose meaning is to incline towards the other side.
Which journey is being referred to here? Some have considered it the expedition of Khaybar, some the expedition of Hudaybiyyah, some the expedition of Tabuk, and some have considered it the journey on the route to Makkah.
In any case, it was a journey during which this incident occurred.
Since fatigue was overwhelming and it was the latter part of the night, and at that time the sweet, cool breezes of the Arabian desert were blowing, the result was that everyone fell asleep, and the Messenger of Allah (sallallahu alayhi wa sallam) also slept.
Until the sun rose, and the Mujahideen woke up.
When Umar (radi Allahu anhu) saw this situation, he began to loudly proclaim the takbir so that the Messenger of Allah (sallallahu alayhi wa sallam) would also awaken.
Accordingly, he (sallallahu alayhi wa sallam) also woke up and reassured the people that whatever happened was by Allah’s command, and there was nothing to worry about.
Then he (sallallahu alayhi wa sallam) ordered to break camp from there, and after moving a short distance ahead, they camped again. There, he (sallallahu alayhi wa sallam) had the adhan called and led the prayer in congregation. After the prayer, he saw a person sitting separately and found out that he was in need of a ritual bath (ghusl) and, due to the absence of water, had not performed the prayer.
Upon this, he (sallallahu alayhi wa sallam) said that in such a state, performing dry ablution (tayammum) with earth would have sufficed for you.
The translation of the chapter heading is established from this very place.
Afterwards, he (sallallahu alayhi wa sallam) appointed Ali (radi Allahu anhu) and Imran ibn Husayn (radi Allahu anhu) to search for water, and they saw a traveling woman who was carrying water skins hanging from her camel. They brought her to the Messenger of Allah (sallallahu alayhi wa sallam); their intention was not oppression or evil, but rather to obtain water from her for a price or to obtain information about water from her.
He (sallallahu alayhi wa sallam) had the mouths of her water skins opened and placed his blessed saliva in them, by the blessing of which the water increased so much that all the Mujahideen and their animals were satiated, and water was also given to the person in a state of major ritual impurity (janabah) for his ritual bath (ghusl).
After this, he (sallallahu alayhi wa sallam) had the mouths of the water skins closed, and they were completely full of water.
Not even a little water had decreased from them.
As a favor in return for her favor, he (sallallahu alayhi wa sallam) had food and grain collected from the noble Companions for this woman and sent her off with honor and respect.
As a result, later on, this woman and her tribe accepted Islam.
The purpose of the Imam of the scholars of hadith (rahimahullah) in quoting this narration is to show that in the absence of water, performing dry ablution (tayammum) with earth suffices in place of both ablution (wudu) and ritual bath (ghusl).

Hadith Commentary:
1.
Imam Bukhari rahimahullah has discussed two issues under this heading, the details of which are as follows:
➊ Tayammum is an original form of purification.
This means that the Shariah has made purification a requirement for prayer, and purification can be attained in two distinct ways in two different circumstances.
If water is available and one is able to use it, then purification should be attained through water.
If water is not available or one is unable to use it, then earth (soil) is its substitute. In other words, in attaining purification, water is the original means and earth is its substitute. When the original is not available, all the acts that are performed with the original will be performed with the substitute.
The Shariah has given both the same status. Just as with one ablution (wudu), all types of prayers—obligatory, supererogatory, missed prayers, Eid prayers, and funeral prayers, etc.—can be performed, similarly, all these acts can be performed with one tayammum, and it will not expire with the ending of the prayer time.
However, among the nullifiers of tayammum, there is one thing in addition to the nullifiers of ablution, and that is the availability of water; that is, as soon as water becomes available, tayammum is nullified.
According to some scholars, tayammum is a necessary (emergency) purification, meaning that attaining purification through tayammum is a matter of necessity, and one may use tayammum only for as long as the need exists; as soon as the need is fulfilled, this purification ends.
With one tayammum, only the obligatory prayer of that time can be performed; even the make-up (qada) of another obligatory prayer cannot be performed with it, and for that, a new tayammum must be made.
In other words, tayammum does not remove the state of ritual impurity (raafi‘ al-hadath), but only permits the performance of prayer (istibahat al-salah).
Imam Bukhari rahimahullah does not agree with this opinion. He states that pure earth is, for the believer, in place of ablution (wudu); if water is not available, it suffices in its stead.
➋ The second issue is that tayammum is absolutely permissible with any part of the earth, whether it is fertile or barren. Some scholars differentiate, saying that it is permissible with fertile soil (turab munbit), but not with non-fertile soil. Imam Bukhari rahimahullah does not accept this distinction.
He states:
Tayammum can also be performed on saline (barren) land; this has already been explained earlier.
We have also referenced a strong argument by Imam Ibn Khuzaymah rahimahullah in this regard.

2.
In this narration, it is mentioned that the Fajr prayer of the Messenger of Allah sallallahu alayhi wa sallam was missed due to sleep, whereas in another hadith it is mentioned that his eyes would sleep but his heart remained awake. Apparently, there is a contradiction between these two narrations, and this contradiction has been resolved in two ways:
➊ The meaning of the heart remaining awake is that it perceives those sensations that are directly related to it, such as ritual impurity (hadath), etc., but those sensations that are related to the eyes or something else are not perceived by the heart. Here, the perception of the break of dawn (tulu‘ al-sahar) is related to the eyes, which at that time were asleep.
➋ The heart has two states: one is wakefulness, which was generally the case, and the other is sleep, which would occasionally occur. By coincidence, this incident occurred while the heart was in a state of sleep.
Some scholars have answered that sometimes the Messenger of Allah sallallahu alayhi wa sallam would, due to certain benefits, experience forgetfulness even in a state of wakefulness.
So, if forgetfulness can occur in a state of wakefulness, why can it not occur in a state of sleep?
(Fath al-Bari: 1/583)

3.
At the end, Imam Bukhari rahimahullah has conducted a linguistic investigation of the word "Sabi’" (convert), and in this context, he wishes to clarify the meaning of "Sabieen" as it appears in the Noble Qur’an. In this regard, he has referenced the statement of Abu al-‘Aliyah, which Ibn Abi Hatim rahimahullah has narrated with a connected chain.
Ibn Marduyah rahimahullah has transmitted from Ibn Abbas radi Allahu anhu with a good chain that the Sabieen were not People of the Book.
Imam Bukhari rahimahullah has made this clarification so that the meaning of the word "Sabi’" as it appears in the hadith is clear, and that it does not refer to the group mentioned in the Qur’an.
(Fath al-Bari: 1/588)

Lexical Explanation:
«مَزَادَة» "Mim" with a fatha and "zay" from the Mu'jam letters: it refers to a leather waterskin made from two pieces of leather, to which a third piece is also attached so that it becomes wider.

Benefit:
From this hadith, we learn about the purity of vessels used by polytheists (mushrikin) other than the People of the Book (Ahl al-Kitab), and it also indicates that the hide of a dead animal becomes pure after tanning (dabaghah), because the waterskin from which the Prophet (sallallahu alayhi wa sallam) took water was in the possession of a polytheist woman and was made from the hide of an animal slaughtered by polytheists, and their slaughtered animals are considered dead (maytah). From this, it is understood that the vessels of polytheists, in which there is no suspicion of impurity, may be used without any hesitation or doubt, and this is permissible and correct.

Narrator of the Hadith:
SR Sayyiduna Imran ibn Husayn (radi Allahu anhuma): ER He was from the Khuza'ah and Ka'b tribes. He was counted among the eminent Companions (sahabah) (radi Allahu anhum). His kunyah was Abu Nujayd. He entered the fold of Islam at the time of the Battle of Khaybar. He resided in Basrah and passed away there in the year 52 or 53 AH.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَدْلَجْنَا:
We traveled almost the entire night.
(2)
بَزَغَتِ الشَّمْسُ:
The sun rose.
(3)
سَادِلَةٍ:
Hanging down.
(4)
مَزَادَتَيْنِ:
Mazadah is a large water skin;
مَزَادَتَيْنِ refers to those water skins that are loaded onto a camel.
أَيْهَاهْ أَيْهَاهْ: Very far, where there is little hope of reaching soon.
(5)
فَلَمْ نُمَلِّكْهَا مِنْ أَمْرِهَا شَيْئًا:
We did not allow her to act according to her own will.
(6)
مُوتِمَةٌ:
A woman with orphaned children whose father has passed away.
(7)
رَاوِيَة:
A camel that carries water.
(8)
عَزْلَاوَيْنِ:
Dual of عَزْلَاء;
sometimes the upper mouth of the water skin, from which water is poured, is also called this, instead of the lower mouth.
Therefore, here its superior attribute is mentioned.
(9)
تَنْضَرِجُ مِنَ الْمَاءِ:
To burst due to an excess of water.
(10)
كِسَرٍ:
Plural of كسرة,
pieces.
(11)
صَرَّ لَهَا صُرَّةً:
He tied a pouch for her.
(12)
صُرَّةً:
A pouch.
(13)
لَمْ نَرْزَأْ:
We did not diminish anything.
(14)
ذَيْتَ ذَيْتَ:
Equivalent in meaning to كيت وكيت or كذا وكذا.
That is, these actions were done or done in such and such a way.
(15)
صَرْمَ:
A gathering of houses,
a group or community.

Benefits and Issues:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) was a human being; due to human needs, sleep overcame him, and he (sallallahu alayhi wa sallam) was compelled by sleep to camp and rest in the last part of the night. For the prayer, he (sallallahu alayhi wa sallam) arranged for Bilal (radi Allahu anhu) to stay awake and wait for dawn, and when Fajr appeared, to wake the companions. But due to the fatigue of travel, he too fell asleep until the sun had risen.
➋
The noble Companions (radi Allahu anhum ajma'in), out of respect and reverence for the Messenger of Allah (sallallahu alayhi wa sallam), would not wake him, and they also considered that perhaps revelation might be descending upon him (sallallahu alayhi wa sallam) in his sleep, and waking him could cause interruption in that. When the sun had risen high and it became necessary to wake him (sallallahu alayhi wa sallam), Umar (radi Allahu anhu) began to say "Allahu Akbar" loudly for this purpose. He did not wake him (sallallahu alayhi wa sallam) directly. From this, it is understood that waking a respected and honorable person for prayer is not disrespect or insolence.
➌
If a prayer is missed due to sleep, it is a cause for regret but not a sin or crime.
➍
If someone does not join the congregation with the Muslims, the reason should be asked. If he has a valid Islamic excuse, it should be accepted, as in the case of the companion (radi Allahu anhu) in a state of major ritual impurity (janabah) who, due to lack of knowledge, did not perform dry ablution (tayammum) and thus did not join the prayer. The Prophet (sallallahu alayhi wa sallam) asked him the reason, and upon explanation, taught him the ruling: if water is not available, a person in a state of janabah should perform tayammum and pray, and when water is found later, he should perform the ritual bath (ghusl).
➎
It is permissible, when needed, to speak with a non-mahram woman, and it is also permissible to benefit from the property of a non-Muslim and to show kindness to a non-Muslim.
➏
The need for drinking water takes precedence over the need for the ritual bath (ghusl) due to janabah. If there is water in excess of drinking needs, then it should be used for ghusl.
➐
In this incident, the miracle of the Prophet (sallallahu alayhi wa sallam) was also manifested: he (sallallahu alayhi wa sallam) opened the mouth of the water skin and rinsed his mouth in it. From this water skin, forty companions (radi Allahu anhum ajma'in) performed ablution (wudu), drank water, and filled all their water vessels. The companion in a state of janabah was given a ritual bath (ghusl). There was no decrease in the water of the water skin; rather, it appeared fuller than before.
➑
In the state of sleep, although the heart remained awake, the eyes would sleep. Therefore, the Prophet (sallallahu alayhi wa sallam) was not aware of the rising of Fajr or the sun, because the sun is perceived by sight, which is the function of the eyes, not the heart.
➒
When the Prophet (sallallahu alayhi wa sallam) missed the morning prayer, he (sallallahu alayhi wa sallam) performed the Sunnah prayers of Fajr before the obligatory prayer. From this, it is understood that it is better to perform the Sunnah prayers along with the missed obligatory prayer. This is the position of Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah. According to the Hanafis, there is no making up (qada) of Sunnah prayers. Some Hanafis hold that if both the obligatory and Sunnah prayers are missed together, then they should be made up; if only the Sunnah is missed, then there is no making up for it.
➓
According to Imam Abu Hanifah rahimahullah and Imam Ahmad rahimahullah, the call to prayer (adhan) should be given for a missed prayer. According to Imam Malik rahimahullah and the later opinion of Imam Shafi'i rahimahullah, saying the takbir alone is sufficient.