Bukhari

Hadith Commentary:
1.
These four hadiths narrated from Anas (radi Allahu anhu) have been reported by Imam Bukhari (rahimahullah), and each one mentions a separate incident.
The miracle of water gushing forth from between the fingers of the Messenger of Allah (sallallahu alayhi wa sallam) to increase a small amount of water is exclusive to the Messenger of Allah (sallallahu alayhi wa sallam); no other prophet was granted this miracle.
This water was either actually emerging from the fingers of the Messenger of Allah (sallallahu alayhi wa sallam), or the water itself was increasing, but it was surging and flowing out from between the fingers.
Although Musa (alayhis salam) struck a rock with his staff and water flowed from it, water naturally comes out of rocks, and springs gush forth from them; for water to flow from the fingers of a hand is even more wondrous. Therefore, this miracle of our Noble Prophet (sallallahu alayhi wa sallam) has superiority over the miracle of Musa (alayhis salam).
2.
It should be noted that these hadiths narrated from Anas (radi Allahu anhu) are reported by his four different students.
The first hadith is from Qatadah, the second from Ishaq, the third from Hasan, and the fourth from Humaid.
There are differences in their texts, specification of place, and the number of people.
This is evidence that these are not a single incident, but rather different incidents.
This is what appears from the approach of Imam Bukhari (rahimahullah).
And Allah knows best.

Hadith Commentary:
These four hadiths have been narrated by Hazrat Anas (radi Allahu anhu), and each one mentions a separate incident.
Now, there is no need for forced reconciliation or removal of contradiction among them (Wahidi).
In all four hadiths, the mention is of the miracle of the Prophet (sallallahu alayhi wa sallam).
That is why they have been included under this chapter.

Explanation:
This hadith has appeared previously as well. Here, the particular characteristic of this vessel has been mentioned: it was a wide-mouthed, broad vessel in which only a small quantity of water could be contained. This was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam) that with such a small amount, eighty people performed ablution (wudu).

Hadith Commentary:
This hadith has appeared several times previously.
Imam Bukhari rahimahullah intends to establish from this that there is no condition regarding the type or material of the vessel for ablution (wudu); it is only necessary that the vessel and the water be pure. In addition, it is also necessary that the intention should not be to show off or boast.

Explanation:
This was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam) that all the people performed ablution (wudu) from a single bowl of water. It is established from this that one should search for water for ablution; if it is not found, then one should perform dry ablution (tayammum).

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Apparently, there seems to be a discrepancy between the hadith and the chapter, but Imam Bukhari rahimahullah, in a very subtle manner, has pointed towards a very significant issue.

◈ Allamah Ibn al-Munir rahimahullah says:
«التنبيه على ان الوضؤ لا يجب قبل الوقت» [المتواري ص 70]
In this chapter, it has been indicated that ablution (wudu) is not obligatory before its time.

◈ Hafiz Ibn Hajar rahimahullah says:
«اراد الاستدلال على انه لايجب طلب الماء للتطهير قبل دخول الوقت، لان النبى صلى الله عليه وسلم لم ينكر عليهم التأخير فدل على الجواز» [فتح الباري ج1ص 220]
Imam Bukhari rahimahullah’s method of reasoning is that obtaining the water of purification (i.e., for ablution) before its time is not obligatory.

◈ Allamah Ayni Hanafi rahimahullah says that the relevance between the chapter and the hadith is as follows: in the chapter, it is mentioned «فالتمس الماء» and in the hadith under the chapter, it is mentioned «فالتمس الناس الوضوء», and this is a portion of the hadith regarding the revelation of the verse of tayammum, which the author rahimahullah has mentioned in the Book of Tayammum. [عمدة القاري ج2 ص 50]
↰ Therefore, if we look towards the chapter, there too is an indication that when the time for prayer arrives, then searching for water is required, and the hadith also points in the same direction, that when the time for prayer had come, only then did the noble Companions go out in search of water. This is the relevance between the chapter and the hadith.

Benefit:
In the mentioned hadith, the miracle of the Messenger of Allah sallallahu alayhi wa sallam is mentioned. It should be remembered that showing a miracle is dependent solely on the will of Allah Ta’ala. Allah Ta’ala says:
«﴿وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّـهِ﴾» [غافر : 78]
“No Messenger has the power to show any miracle except when Allah wills.”

Those affected by Western education have, on several occasions, denied miracles. It is the habit of the Orientalists to criticize Islam, but even those who call themselves Muslims, for the sake of promoting and spreading their false ideologies, deny miracles. In refutation of such people, Shaykh al-Islam rahimahullah authored a book called “Kitab al-Nubuwwat” and “al-Safadiyyah,” in which he has academically refuted the deniers of miracles. In the Noble Qur’an, miracles are mentioned explicitly, and in the authentic hadiths, countless incidents point to miracles, the denial of which is nothing but self-worship and disbelief. For example:
➊ The fire becoming cool for Ibrahim alayhis salam. [الانبياء 69/21-70]
➋ The staff of Musa and the shining hand (Yad Bayda). [النحل۔ طه 20/20-21]
➌ The splitting of the sea for Musa alayhis salam and his nation. [البقرة : 50/2]
➍ The gushing forth of twelve springs for Bani Israel. [البقرۃ : 20/2]
➎ The birth and death of Isa alayhis salam. [مريم : 14/19، 34، النساء : 107]
➏ The raising of the dead as a miracle of Isa alayhis salam. [المائده : 110/5]

The Miracles of the Noble Prophet sallallahu alayhi wa sallam:
➊ The splitting of the moon. [القمر : 1/54]
➋ The event of Isra. [اسراء : 1/17]
↰ In addition to these, many more miracles are mentioned. Now, their denial is nothing but disbelief.

In the present era, there are many supporters of such misguided ideologies who, being influenced by Western education, have become so blind that, while wearing the cloak of Islam, they deny miracles. This is because, in the West, anything supernatural or extraordinary is considered impossible or irrational and is therefore rejected. Among those swept away by this Western current, Sir Syed Ahmad Khan is foremost, who, in his zeal to promote and propagate Western education, denied many miracles. Furthermore, in this era, he also wrote a commentary on the Noble Qur’an and conveyed his reprehensible beliefs, based on his own ideologies, to the public. He was influenced by the theory of evolution and similar fabricated theories, and held such beliefs. Thus, for this reason:
➊ He denied the miracles of the Prophets or presented incorrect interpretations of them.
➋ Besides miracles, those matters which were extraordinary and mentioned in the Qur’an, he presented such interpretations of them which are laughable.
➌ Influenced by Darwin’s theory, he even denied that Adam alayhis salam was a unique individual or a Prophet.
➍ In many places, he wrote strange things regarding angels, which undermine belief in the unseen.
➎ Taking into account modern issues, he distorted the Islamic beliefs, and so on.
Even today, religious knowledge is being acquired from such people, which is a proof of misguidance. The leader of the Prophets, Muhammad, the Messenger of Allah sallallahu alayhi wa sallam, spoke the truth when he said: “Knowledge will be taken from the young (rationalists).” [كتاب الذهد، عبدالله بن مبارك ص 61]

Hadith Commentary:
This was a miracle of the Messenger of Allah (sallallahu alayhi wa sallam) that all the people performed ablution (wudu) from a single bowl of water.
It is established from this that one should search for water for ablution; if it is not found, then one should perform dry ablution (tayammum).

Hadith Commentary:
➊
The purpose of this chapter is to clarify that searching for water for ablution (wudu) becomes necessary only when the time for prayer arrives. This is because, according to the command of the Noble Qur’an, when one intends to stand for prayer, one should perform ablution, meaning that this obligation of purification is imposed when the time for prayer comes. Therefore, the search for water is also only necessary at that time; before this, one cannot be held responsible for searching for water. Whoever searches for water when the time comes and, if unable to find it, performs dry ablution (tayammum), will not be reproached for not searching for water beforehand.
In this regard, a statement of Aisha radi Allahu anha has been narrated: during a journey, due to the loss of my necklace, the caravan had to stop before reaching the place where water was expected to be found. When water could not be found, people became worried, and then the verse of tayammum was revealed. Thus, it is established that the search for water was conducted after the time of prayer had arrived.
People were not blamed for not having made arrangements for water beforehand.
From this, it is understood that searching for water before the time is not necessary.

➋
In the hadith of Anas radi Allahu anhu, a miracle of the Messenger of Allah sallallahu alayhi wa sallam is mentioned: water gushed forth from his blessed fingers, from which all the noble Companions radi Allahu anhum performed ablution. From this incident, Imam Bukhari rahimahullah has drawn attention to an important issue: indeed, searching for water is only necessary when the time for prayer arrives.
But what is the ruling if, after searching, water is not found? This is understood from this hadith: when all usual and unusual means of finding water are exhausted, then tayammum can be performed. However, if there is a possibility of finding water through some unusual means, then tayammum will not be permissible.
If even the unusual means are exhausted, then tayammum becomes permissible; that is, until all apparent and hidden means are exhausted and one is completely despondent from every direction, tayammum is not permissible.
This hadith has a deep connection with the chapter heading, but those who are accustomed to raising doubts and suspicions about the ahadith of Bukhari express this in various ways. For example, “Imam Tadabbur” writes:
“The Imam has attached the chapter to the morning prayer, whereas the narration relates to the Asr prayer, and tayammum did not even occur in it.”
(Tadabbur Hadith: 1/272)
This is the extent of their knowledge and the focus of their contemplation! Now, who will tell them that the incident mentioned in the chapter heading is different, and the narration relates to another incident.

➌
This miracle of the Messenger of Allah sallallahu alayhi wa sallam is narrated from Anas radi Allahu anhu by several transmitters. Considering all the narrations, it becomes clear that these are two separate incidents. For example, from the narration of Hasan al-Basri, it is known that this miracle occurred during a journey, and the number of those present was around seventy or eighty.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3574)
Whereas from the narration of Qatadah radi Allahu anhu, it is known that the Messenger of Allah sallallahu alayhi wa sallam was at that time in the suburb of Madinah called Zurā’, and the number of those who benefited from this water was about three hundred.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3572)
Hafiz Ibn Hajar rahimahullah states that, apart from considering them as separate incidents, there is no other way to reconcile and harmonize the narrations.
(Fath al-Bari: 6/714)

➍
The commentator of Bukhari, Ibn Battal, has claimed that this incident occurred in front of countless noble Companions radi Allahu anhum, but apart from Anas radi Allahu anhu, no one else has narrated it.
(Sharh Ibn Battal: 1/264)
Qadi Iyad has refuted him and said that this incident has been transmitted by a large number from a multitude. Hafiz Ibn Hajar rahimahullah, supporting Qadi Iyad, has written that this incident is also narrated from Jabir radi Allahu anhu, Ibn Mas’ud radi Allahu anhu, Ibn Abbas radi Allahu anhuma, and Abdur Rahman bin Abi Layla radi Allahu anhu, apart from Anas radi Allahu anhu. In addition, the miracle of the increase of water is also narrated by Imran bin Husayn radi Allahu anhu, Bara’ bin Azib radi Allahu anhu, Abu Qatadah radi Allahu anhu, Ziyad bin Harith as-Suda’i radi Allahu anhu, and Hibban as-Suda’i radi Allahu anhu, which are found in various hadith collections.
(Fath al-Bari: 6/715)
After mentioning these narrations and chains, Hafiz Ibn Hajar rahimahullah has explicitly refuted Ibn Battal’s baseless claim. However, those who, under the guise of “tadabbur” (contemplation), persist in the ungrateful effort of disparaging and casting doubt upon the ahadith of Bukhari, have blindly shot arrows in the dark with the following words:
“One problem with this narration is that the occasion was such that many people performed ablution and must have witnessed this miracle. Therefore, this incident should have been transmitted through multiple chains, but apart from Anas radi Allahu anhu, no one else has narrated it. Qadi Iyad claims that its narrators are innumerable, that it is established by tawatur, and that there is consensus on it, but the point to ponder is: where are those narrations? Even Ibn Hajar was troubled by the fact that such an important incident has only one narrator.”
(Tadabbur Hadith: 1/271)
How much deceit and fraud is employed in this statement, and how much venom is spewed against the hadith scholars, needs no explanation.
In reality, these individuals, after reading pre-Islamic literature, have fallen into ignorance regarding the ahadith.
﴿قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ﴾
Further details regarding this hadith will be discussed in the Book of Virtues (Kitab al-Manaqib).

Explanation:
This was a miracle of the Noble Messenger (sallallahu alayhi wa sallam) that so many people performed ablution (wudu) with such a small amount.

Hadith Commentary:
➊
In the era of the Messenger (sallallahu alayhi wa sallam), it was not customary to perform ablution (wudu) in the mosques, nor was there any arrangement for water, etc., in the mosques. Therefore, those whose houses were nearby went to their homes to perform ablution, and a little more than eighty people remained, who still needed to perform ablution for prayer.
A stone washbasin (mikhadab — a basin or tub) was brought to the Messenger of Allah (sallallahu alayhi wa sallam), in which there was a small amount of water.
The Messenger of Allah (sallallahu alayhi wa sallam) placed his blessed hand in it.
So much blessing occurred in the water that springs of water began to gush forth from his blessed fingers.
From this narration, the issue of the type (kind) from “mikhadab” and the material from “min hijarah” (of stone) is established.
Although “mikhadab” is used for a large vessel, the people of the language also use the word “mikhadab” for a small vessel, as is the case in this narration.
(Fath al-Bari: 1/394)

➋
Hafiz Ibn Hajar (rahimahullah) has written that this is such a miracle of the Messenger of Allah (sallallahu alayhi wa sallam) that did not occur from any other prophet, i.e., springs of water gushed forth from the flesh and sinews of the Messenger of Allah (sallallahu alayhi wa sallam), and water emerging from his blessed fingers is even more astonishing than water emerging from a stone when the blessed staff of Musa (alayhis salam) was struck upon it, because everyone knows that water can emerge from a stone, but for water to gush forth from flesh and blood is a very strange and novel matter.
Although it is possible that due to the blessed hand of the Messenger of Allah (sallallahu alayhi wa sallam) being in the water, the water itself became blessed and increased, and the onlookers felt as if the water was coming out from the fingers, yet the first scenario is more appropriate in terms of the miracle, while there is nothing in the traditions and narrations contrary to this.
(Fath al-Bari: 6/715)

➌
The Mu'tazilah and Khawarij of the present era, as per their habit, have paved the way for the rejection of hadith by denying this prophetic miracle.
Although they have not expressed this openly, they have made every effort to cast doubt upon the ahadith of Bukhari. Thus, under the guise of “tadabbur hadith” (reflection on hadith), Islahi Sahib, alayhi ma alayh, writes:
“I believe in blessing.
Such miracles have appeared from the Prophets.
The hesitation is only in the fact that the incident is a marvel.
It is also mentioned as a miracle.
There is a specific number of eyewitnesses.
But only Anas (radi Allahu anhu) narrates it; no one else narrates it — what is the reason for this?” (Tadabbur Hadith: 1/294)
In reality, the method of these people is that when they see an objection and its answer in a book, they begin to highlight the objection.
Take this instance: the commentator of Bukhari, Ibn Battal, wrote in his own style that a large crowd witnessed this incident, but only Anas (radi Allahu anhu) narrated it.
Hafiz Ibn Hajar (rahimahullah) gave a comprehensive answer to this, which we have explained under Hadith 169.
But observe the deceit and trickery of these people: they quote the objection and omit the answer.
Similarly, in one publication of the journal “Tadabbur,” very “weighty” objections were published from these people regarding the Hadith of Ifk.
When the present writer investigated, it became clear that Hafiz Ibn Hajar (rahimahullah) had quoted these objections and answered each one, but the aim of these people is only to cast doubt upon the ahadith of Bukhari, even if it requires lies and deception.
Their objections regarding the Hadith of Ifk and their answers will be mentioned in the commentary of “Hadith of Ifk” in the Book of Maghazi.

➍
This prophetic miracle narrated from Anas (radi Allahu anhu) actually relates to two incidents, because the number of those who benefited from the water and the determination of the location are disputed, so there is no way to reconcile these different narrations.
When Hasan al-Basri (rahimahullah) narrates from Anas (radi Allahu anhu), it appears that this incident is related to a journey.
In some narrations, this is explicitly stated.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3574)
And when Qatadah (rahimahullah) narrates from Anas (radi Allahu anhu), it appears that this miracle occurred in Madinah Munawwarah, and the number of those performing ablution was about three hundred.
(Fath al-Bari: 6/714)

Hadith Commentary:
Vocabulary of the Hadith:
Dahdah:
A wide-mouthed bowl with low edges, like a tray,
which does not hold much water.

Benefits and Issues:
The gushing forth of water from the fingers is an extraordinary event (khariq al-‘adah),
which is not within the power of any human being,
but Allah, as a miracle (mu‘jizah) of His Prophet, caused it to flow from his fingers. Those who do not consider Allah’s power, that the relationship of cause and effect is His creation and the properties in things are placed by Him,
He is not dependent on them, and He can produce an effect without a cause,
He can remove the properties from things,
such people are deniers of miracles,
because, according to them, cause and effect cannot be separated from each other,
their existence can only be found together,
whereas this notion is incorrect, and today Einstein has admitted that necessary connection and its properties have an independent existence,
they are not only found with the thing that possesses them,
therefore, they can exist without each other,
Allah, Most High, can create without the necessary connection,
without the effect,
without the necessary connection and without the cause,
similarly, the necessary can exist without the thing it is necessary for, and the effect can exist without the cause,
Allah, Most High, can do whatever He wills,
He is powerful over all things, and a miracle is the act of Allah alone,
which He manifests at the hands of the Messenger.
(Takmila, vol. 4, p. 475)

78. Commentary: From this hadith, the legitimacy (mashru‘iyyah) of reciting “Bismillah” at the beginning of ablution (wudu) is established. However, the difference of opinion in this matter is whether reciting “Bismillah” is obligatory (wajib) or Sunnah. According to the majority of scholars, reciting “Bismillah” before ablution is Sunnah, because they interpret the aforementioned hadith and other similar narrations as indicating Sunnah and legitimacy. On the other hand, the position of Imam Hasan, Ishaq ibn Rahwayh, and the Zahiri scholars is that reciting “Bismillah” in ablution is obligatory (wajib); if someone deliberately does not recite “Bismillah,” his ablution is not valid and he must repeat his ablution. See: [صحیح الترغیب : 201/1]

This is because they interpret this hadith: «لا وضوء لمن لم یذکر اسم اللہ عليه» “Whoever does not recite ‘Bismillah’ in his ablution, his ablution is not valid.” [جامع الترمذی ، الطھارة ، حدیث : 25] and other narrations of similar meaning as indicating obligation (wujub). Imam Ishaq rahimahullah further states that if someone forgets to recite “Bismillah” in ablution, or due to some interpretation does not recite “Bismillah” before ablution, then his ablution will be valid. See: [جامع الترمذي ، الطھارة ، حدیث : 25]

In any case, based on the evidences, the stronger opinion appears to be that reciting “Bismillah” in ablution is obligatory (wajib), as is the position of Imam Ishaq rahimahullah and others, and this is also what the apparent wording of the hadith demands. And Allah knows best. For further details, see: [سبل السلام : 86/1 ، وإرواء الغلیل : 122/1]

76. Commentary:

➊ The meaning of the chapter is that it is permissible to perform ablution (wudu) by taking water from a vessel using a scoop or by hand. Even though this method requires repeatedly inserting the hand into the vessel, and the water that was previously in contact with the hand will also fall back into the vessel, there is no harm in this.

➋ Many such incidents are mentioned in authentic hadiths where a small amount of water sufficed for many people, to the extent that people witnessed with their own eyes the water increasing. For details, see: [ذخیرۃ العقبی شرح سنن النسائي : 291 ، 290/2]
Similarly, on several occasions, a small amount of food sufficed for many individuals, as is explicitly mentioned in the hadiths. See: [صحیح البخاري ، المغازي ، حدیث : 4102]
Therefore, to deny these miracles is akin to denying the sun at midday. This phenomenon is called "barakah" (blessing), and it is from Allah, the Exalted. When something is attributed to Allah, the Exalted, then the measures of this world do not apply there. If such a great human being can be created from a single, invisible sperm cell, and such a large tree can come into existence from a tiny seed, then what is surprising about these incidents? Time, place, and limits are for us; Allah, the Exalted, is far above and beyond them.

Benefit:
Since Anas radi Allahu anhu did not count them precisely on a permanent basis, he would state the number by estimation. On one occasion, the number of the Companions radi Allahu anhum was three hundred or thereabouts, and this incident took place at the location of Zawra, which was the name of a place near the Prophet’s Mosque and the market of Madinah Munawwarah. [صحيح بخاري: 3572، صحيح مسلم: 2279/6] On another occasion, the number of the Companions radi Allahu anhum was around seventy, which Anas radi Allahu anhu would sometimes state as: “Seventy or thereabouts.” [صحيح بخاري: 3574] Sometimes he would say: “Between sixty and eighty.” [صحيح مسلم: 2279/4] Sometimes he would say: “Between seventy and eighty.” [صحيح بخاري: 200] ... Some indications show that these incidents involving the numbers seventy and eighty were in fact two separate events, because in the narration where the number is clarified as “seventy or thereabouts,” it is explicitly stated that this incident occurred during a journey, and on that occasion the Prophet sallallahu alayhi wa sallam placed his four fingers over the cup. [صحيح بخاري: 3574] And in the narration where the number of eighty or more is mentioned, it is stated that the fingers were placed inside the vessel, and it is also clarified that this incident took place within Madinah. Thus, in that narration it is stated:
«حَضَرَتِ الصَّلاةُ فَقَامَ مَنْ كَانَ قَرِيْبَ الدَّارِ مِنَ الْمَسْجِدِ (الى أَهْلِهِ) يَتَوَضَّأُ وَبَفِى قَوم»
“When the time for prayer arrived, those whose homes were near the mosque went to their families to perform ablution (wudu), and some people remained (whose number was eighty or a little more).” [بخاري: 195، 3575] In summary, these are three incidents: one at the location of Zawra with 300 Companions radi Allahu anhum, one in the mosque with 80 individuals, and one during a journey with 70 Companions radi Allahu anhum. In all these incidents and the manifestation of these miracles, Anas radi Allahu anhu was present. And in some narrations, it is mentioned that the water in the vessel was so little that the fingers would barely submerge in it. [صحيح مسلم: 7/ 2279] And the vessel was so small that it was not possible to spread the hand inside it. [بخاري: 3575، 195]

Hadith Authentication:
[وأخرجه البخاري 169، ومسلم 2279، من حديث مالك به]

Jurisprudential Understanding
➊ From this authentic hadith, it is understood that Allah, the Exalted, caused a spring of water to flow from the blessed fingers of His beloved, our master, the Messenger of Allah (sallallahu alayhi wa sallam), as a miracle. Therefore, this hadith is also one of the magnificent proofs among the countless evidences of the truthfulness of your (sallallahu alayhi wa sallam) prophethood and messengership.
➋ It is the distinctive mark of the people of faith that they have complete faith in the Noble Qur’an and authentic hadiths, without any kind of doubt. In contrast, the habit of the deniers of the Book and Sunnah is that, due to their so-called intellect, they do not believe in the Noble Qur’an, authentic hadiths, and established miracles. Rather, because of their denial, atheistic interpretations, and the standards of their esoteric thoughts and rationalizations, they reject them.
➌ Along with supplication (du‘a), one should also make every possible effort to utilize apparent means.
➍ Allah, the Exalted, is the Creator of nature and its laws; whatever He wills, whenever He wills, that alone happens.
➎ It is permissible for many people to perform ablution (wudu) from a single vessel.
➏ In some authentic narrations, it is mentioned that the number of those performing ablution ranged between seventy and eighty.
➐ There are many other such incidents as well. For example, on the occasion of the Pledge of Ridwan (Bay‘at al-Ridwan), Allah, the Exalted, caused water to flow from the fingers of the Prophet (sallallahu alayhi wa sallam) into a vessel, from which nearly fifteen hundred Companions (radi Allahu anhum) quenched their thirst. For details, see Imam Bayhaqi rahimahullah’s book, Dala’il al-Nubuwwah.
➑ One should make every possible effort to obtain water and perform ablution (wudu) with it and offer prayer, and resort to dry ablution (tayammum) only when water is not available.