Bukhari

Hadith Commentary:
There is a difference of opinion regarding the narration of this incident.
In Sahih Muslim, it is narrated from Abu Hurairah radi Allahu anhu that this event occurred after the departure from Khaybar, while in Abu Dawud, it is narrated from Ibn Mas'ud radi Allahu anhu that this incident took place when the Noble Messenger sallallahu alayhi wa sallam returned from Hudaybiyyah. In Musannaf 'Abd al-Razzaq, it is mentioned that this is an incident from the expedition of Tabuk, and in another narration in Abu Dawud, it appears that this incident is related to the battle of Jaysh al-Umara'.
A group of historians have said that incidents of this nature occurred at different times; this is the reconciliation (tawjih) between these narrations.
... Here, through your (sallallahu alayhi wa sallam) supplication, there was blessing (barakah) in the water.
This very miracle is the reason for the relevance to the chapter.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has used the word “signs” (alamat) instead of “miracles” (mu‘jizat) so that both miracles (mu‘jizat) and saintly wonders (karamat) are included.
In a miracle (mu‘jizah), there is a challenge to those who deny the Prophet, that I have performed such an act which is extraordinary and beyond human capability.
➋
Under this heading, miracles (mu‘jizat), saintly wonders (karamat), future events, and the signs of the Hour (qiyamah) will be mentioned.
➌
Extraordinary events that occurred during the Prophetic era are called miracles (mu‘jizat), and those that occurred before Prophethood and were against the norm are called irhas.
➍
In this hadith, through the supplication (du‘a) of the Messenger of Allah sallallahu alayhi wa sallam, there was blessing (barakah) in the water.
This is a great miracle (mu‘jizah) of his, that with a small amount of water, forty men were satiated, and they also filled their water skins and vessels, yet the water in the skins did not decrease in the slightest.
➎
During the blessed life of the Messenger of Allah sallallahu alayhi wa sallam, there were multiple incidents of water being increased. For example, after departing from Khaybar, after returning from Hudaybiyyah, while going to Tabuk, and in the Battle of Jaysh al-Umara’ (the Battle of Mu’tah), such incidents occurred—that is, the same type of event occurred at different times.
Hafiz Ibn Hajar rahimahullah writes:
The water flowing from the fingers of the Messenger of Allah sallallahu alayhi wa sallam is weightier than water coming out from a stone, because water coming out from a stone is not against the norm, whereas water coming out from between flesh and blood is contrary to the general habit.
And Allah knows best.
(Fath al-Bari: 6/715)

Hadith Commentary:
➊
In several manuscripts of Sahih Bukhari rahimahullah, the word "Bab" (chapter) does not appear here.
Accordingly, Shah Waliullah Muhaddith Dehlawi rahimahullah writes that in most authentic manuscripts, the word "Bab" is not present, and this seems to be correct. On this basis, the relevance of the hadith to the previous chapter is as follows: the Messenger of Allah sallallahu alayhi wa sallam said regarding that person, "You could have used the earth; it would have sufficed for you."
Just as this statement is general for all types of earth, similarly, its generality applies to the manner of performing tayammum as well—that it can be done with one strike or with two (Sharh Tarajim Bukhari).
However, this explanation is contrary to the title given by Imam Bukhari rahimahullah. Hafiz Ibn Hajar rahimahullah writes that if it is considered a supplement to the previous chapter, then it is so in the sense that in this hadith, the Messenger of Allah sallallahu alayhi wa sallam spoke in absolute terms regarding the use of earth, and the minimum complete instance of an absolute is one. From this, Imam Bukhari established his intended point.
(Fath al-Bari: 1/593)

➋
Imam Bukhari rahimahullah sometimes leaves a chapter without a title for several reasons. One of these is that it should be considered a section of the previous title.
Thus, in the mentioned hadith, there is no mention of any number, so wiping after striking the hands once is also sufficient.
And this is the intended purpose. Another objective of a chapter without a title is to test and stimulate the minds of students (mental examination), meaning that readers themselves should establish a title for this hadith. Accordingly, a title can be established for this hadith in the following words:
(Bab al-Junub idha lam yajid al-ma’ tayammama wa salla)
That is, if a person in a state of major ritual impurity (junub) does not find water, he should perform tayammum and pray.

➌
Some commentators have mentioned an interesting point at this place: Imam Bukhari rahimahullah wanted to answer a difficulty through this hadith. The difficulty is that if ‘Ammar radi Allahu anhu knew the verse of tayammum, then why did he roll on the ground? And if he did not know, then how did he know that earth is a substitute for water? Imam Bukhari rahimahullah answered this by stating that ‘Ammar had only heard from the Messenger of Allah sallallahu alayhi wa sallam (عَلَيْكَ بِالصَّعِيدِ):
"You should use earth."
On this basis, considering its generality, he analogized tayammum to ritual bath (ghusl) and rolled on the ground. The Messenger of Allah sallallahu alayhi wa sallam corrected him.

➍
Hafiz Ibn Hajar rahimahullah says that Imam Bukhari rahimahullah brings, at the end of every book, a narration in which a word points to the conclusion of the book.
Thus, here is the word (يَكْفِيكَ), meaning: "This is sufficient for you regarding tayammum."
(Fath al-Bari: 1/593)

➎
The preachers say that Imam Bukhari rahimahullah brings, at the end of the book, a word that clearly points to the end of a person and the concern for the Hereafter.
At this place as well, Imam Bukhari, with the words (عَلَيْكَ بِالصَّعِيدِ), reminds of death, i.e., "Oblige yourself to the earth."
This also points to the grave.
Thus, the statement of Allah the Exalted is:

"From it We created you, and into it We shall return you, and from it We shall bring you forth once again." (Ta-Ha: 20:55)
And Allah knows best, and His knowledge is most complete.

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.

322. Commentary: With what things can tayammum be performed? For the details of this issue, see the introduction to the Book of Ritual Bath (ghusl) and Tayammum.

Lexical Explanation:
«فَأَجْنَبْتُ» became junubi (in a state of major ritual impurity).
«فَتَمَرَّغْتُ» rolled about.

Benefits and Issues:
➊ This hadith, both in word and deed, provides the benefit that for tayammum (dry ablution), a single strike is sufficient, and one should wipe only the inner and outer surfaces of the palms, not up to the elbows. In this matter, this hadith is the most authentic. In comparison, the other narrations are either weak or mawquf (attributed to a Companion), which cannot stand against this hadith. [سبل السلام]
➋ This hadith shows that for tayammum, a single strike is sufficient for both the face and the hands. This is the view of the majority of hadith scholars and jurists. However, the Hanafis and Shafi‘is hold that two strikes are required: one for the face and another for the hands.
➌ The aforementioned hadith narrated from Sayyiduna Ammar ibn Yasir radi Allahu anhuma is the evidence for the majority. Since it is the most authentic narration on this issue, it is to be acted upon.
➍ Sayyiduna Ammar ibn Yasir radi Allahu anhuma, in the absence of water, acted according to his own reasoning by rolling about on the ground, thinking that since the entire body is washed with water during ritual bath (ghusl), and since earth is a substitute for water, the whole body should be covered with earth.
➎ Due to lack of knowledge of the textual evidence (nass), he acted in this way; otherwise, in the presence of a nass, the analogy (qiyas) of a mujtahid holds no weight. Therefore, when analogy contradicts the nass, it is not permissible for anyone to act on analogy instead of the nass.
➏ From the action of the Messenger of Allah sallallahu alayhi wa sallam, it is also established that he struck his palms on the earth and then blew on them. Therefore, blowing on the hands after striking is also Sunnah.
➐ For a person in a state of major ritual impurity (junubi), in the absence of water, performing tayammum in this manner is sufficient.

Narrator of the Hadith:
(Sayyiduna Ammar ibn Yasir radi Allahu anhuma) “Ayn” has a fathah, “Meem” has a fathah and shaddah. His kunyah was Abu Yaqzan. He is counted among the earliest of the first Companions radi Allahu anhum. In Makkah, he was subjected to various forms of torture, but his steadfastness did not waver in the slightest. He performed both migrations, i.e., the migration to Abyssinia and the migration to Madinah. He participated in all the battles, including the Battle of Badr. The Noble Prophet sallallahu alayhi wa sallam said about him: “Alas, O Ammar! A rebellious group will kill you.” In 36 AH, during the Battle of Siffin, he was among the supporters of Sayyiduna Ali radi Allahu anhu, so a rebellious and defiant group from the army of Sayyiduna Mu‘awiyah radi Allahu anhu killed him. At that time, he was 73 years old.