Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter is derived from the phrase that the Prophet (sallallahu alayhi wa sallam) had stopped at Ji‘irranah, because at Ji‘irranah he had stayed during the expedition of Ta’if.

It appears that the Bedouin had perhaps been promised some money or spoils of war by the Prophet (sallallahu alayhi wa sallam). When he came to make his demand, the Prophet (sallallahu alayhi wa sallam) said, “What is the value of wealth? Paradise be glad tidings for you.” But unfortunately, that ill-mannered rustic was not pleased with this glad tiding.

The Prophet (sallallahu alayhi wa sallam) turned away from him and bestowed this blessing upon Abu Musa (radi Allahu anhu) and Bilal (radi Allahu anhu). Truly, what benefit does fortune bring to the empty-handed from a perfect guide, when Khidr brings the water of life but Alexander remains thirsty.

To say that Ji‘irranah is between Makkah and Madinah is a mistake of the narrator.

Ji‘irranah is located between Makkah and Ta’if.

In the Hajj of the year 70 AH, I too had the honor of visiting Ji‘irranah and seeing this historic place.

(Raaz)

Hadith Commentary:
➊
Ja‘rānah is the name of a station.
If one comes from al-Mustawfirah, the boundary of the Haram of Makkah begins from here.
This place is located at a distance of approximately 23 kilometers from the House of Allah (Baytullah).
This location is not between Makkah and Madinah as mentioned in this narration, but rather it is between Makkah and Ta’if, because this incident occurred on the return from Ta’if.
Perhaps, due to an oversight, a narrator described it as being between Makkah and Madinah.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) must have made a specific promise to that Bedouin.
It is possible that a general promise was intended, namely that after returning from Ta’if to Ja‘rānah, the spoils of war (amwal ghanimah) would be distributed, but that person was hasty in seeking his share. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“O Bedouin! Rejoice, soon the spoils of war will be distributed.
Or, if you are patient, you will have a great reward with Allah.”
After this, the Bedouin’s reaction is mentioned in the narration.
That ill-mannered rustic, unfortunately, was not pleased with the glad tidings of the Messenger of Allah (sallallahu alayhi wa sallam).
He (the Prophet) turned away from him and bestowed this blessing upon Abu Musa (radi Allahu anhu) and Bilal (radi Allahu anhu). Someone has truly said:
What benefit does a perfect guide bring to the one whose fate is empty-handed?
For even Khidr brings the water of life, yet Alexander remains thirsty.

➌
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) had gathered the spoils of war (amwal ghanimah) at Ja‘rānah.
He went to Ta’if.
For a particular wisdom, he delayed their distribution, and because of this, some of the new Muslims, due to their haste, began to talk. Thus, after returning from Ta’if, he (sallallahu alayhi wa sallam) distributed them.
(Fath al-Bari: 8/58)

Explanation:
Although ablution (wudu) is not explicitly mentioned in this hadith, the mention of washing the face and hands indicates that the Prophet sallallahu alayhi wa sallam had performed the complete ablution, and the narrator has summarized the account. The relevance to the chapter is evident.

Hadith Commentary:
In this narration, the term "qadah" is mentioned, which refers to a cup made of wood.
The Messenger of Allah (sallallahu alayhi wa sallam) washed his blessed hand and face in it and rinsed his mouth.
Although ablution (wudu) is not explicitly mentioned in this hadith, washing the hands and face and rinsing the mouth are acts of ablution.
It is possible that the Prophet (sallallahu alayhi wa sallam) performed complete ablution, but the narrator did not mention it.
In any case, Imam Bukhari (rahimahullah) establishes from this narration the permissibility of performing ablution using a wooden cup (qadah).
Therefore, both the type and the material are substantiated from this narration.
This narration has appeared previously; related benefits can be seen under Hadith: 188.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Ṣuffidat:
They are restrained,
They are put in shackles.
(2)
Sulsilat:
They are bound.
They are tied up in chains.

Benefits and Issues:
According to Shah Waliullah, the opening of the gates of Paradise and mercy, the closing of the gates of Hell, and the restraining and incapacitation of the devils, all pertain to those people who are righteous and obedient servants of Allah, that is, the people of faith. These are those who incline towards attaining goodness and felicity in Ramadan, who, in order to benefit from the mercies and blessings of Ramadan, remain engaged and absorbed in acts of obedience and good deeds. They spend their days fasting, engaged in remembrance, contemplation, and recitation (of the Qur’an), and their nights in Tarawih, supplication, and seeking forgiveness. Influenced by the lights and blessings of Ramadan, even the hearts of ordinary believers, compared to other months, become more inclined towards worship and good deeds, and they distance themselves from many sins. To the extent that even many careless and free-spirited Muslims make some changes in their conduct during Ramadan.

As for the disbelievers, the Godless, and those who are forgetful of Allah and the Hereafter, or even unfamiliar with Allah and heedless—those who have nothing to do with Ramadan and its rulings and blessings, and whose lives see no change upon its arrival—these glad tidings do not pertain to them. Wherever such glad tidings are mentioned in the hadiths, in reality, all of them are related to true believers. Those who themselves deprive themselves of these felicities and blessings, and who are content to follow Satan throughout the twelve months—then, what can there be for them with Allah except deprivation and disappointment?

(Hujjat Allah al-Balighah, vol. 2, p. 50, Muniriyyah edition)