Bukhari

Hadith Commentary:
It is said that during the recitation of the Messenger of Allah (sallallahu alayhi wa sallam), Satan caused these words to be uttered upon his blessed tongue:
“One can hope for the intercession of these exalted goddesses.”
Upon hearing this, the polytheists also fell into prostration.
This claim is contrary to both reason and transmitted evidence. Rather, the actual matter is that, due to the effect of the Qur’an, all the disbelievers and polytheists prostrated. The polytheists, due to unseen influence, were compelled to prostrate willingly or unwillingly.
Only one wretched person did not prostrate, because a seal had been set upon his heart, as is explicitly mentioned in the following verse.

Hadith Commentary:
It is evident that at that time, not all Muslims will be in a state of ablution (wudu), and as for the polytheists, the question of their ablution does not even arise. Thus, the permissibility of prostrating (sajdah) without ablution is established, and this is also the opinion of Imam al-Bukhari rahimahullah.

Hadith Commentary:
(1)
Shah Waliullah Muhaddith Dehlawi rahimahullah has written in the explanation of the chapter headings of Bukhari that Imam Bukhari rahimahullah has deduced from this hadith the non-obligation of ablution (wudu) for the prostration of recitation (sajdat al-tilawah). This is because the ablution of the polytheists (mushrikeen) holds no validity, and the Messenger of Allah sallallahu alayhi wa sallam did not prohibit them from prostrating. However, Imam Bukhari rahimahullah is far above making such baseless deductions, because, apart from Shu’bi, all other eminent scholars of the Ummah have acknowledged the necessity of purity (taharah) for the prostration of recitation. (al-Mughni: 2/358) The prostration of the polytheists is not worship at all, so for them, whether with or without ablution, it is the same. Even if it is established from Ibn Umar radi Allahu anhu that he performed the prostration of recitation without ablution, as is found in some manuscripts of Sahih Bukhari, it is possible that Ibn Umar radi Allahu anhu was traveling and performed the prostration with dry ablution (tayammum). Furthermore, it is established from him that no person should prostrate without purity. (al-Sunan al-Kubra lil-Bayhaqi: 2/325) In light of this detail, it is difficult to be certain that Imam Bukhari rahimahullah holds the permissibility of the prostration of recitation without purity; rather, his explicit statement regarding the impurity (najasah) of the polytheists and that their ablution is not valid is an indication that he inclines towards the view that Ibn Umar performed the prostration with ablution. However, Imam Ibn Taymiyyah rahimahullah holds the permissibility of performing the prostration of recitation without ablution, and he has also considered Imam Bukhari rahimahullah to be of the same opinion as himself, as he has explicitly stated in Fatawa al-Kubra, chapter on the prostration of recitation.

(2)
Imam Ibn Hazm rahimahullah says: When the prostration of recitation is not prayer (salah), then it is permissible and allowed for the one in a state of major ritual impurity (junub), for a menstruating woman (ha’idhah), and for one not facing the qiblah, just like all other forms of remembrance (adhkar). (al-Muhalla li Ibn Hazm: 5/105) However, Ibn Qudamah rahimahullah writes that for these prostrations of recitation, the same conditions apply as for voluntary prayers (nafl), that is, purity from minor and major impurity, covering the private parts (satr), facing the qiblah, and making intention (niyyah); and we do not know of any disagreement in this. (al-Mughni: 2/358) For discussion on this topic, see Tuhfat al-Ahwadhi (3/219). According to us, in case of hardship or necessity, the prostration of recitation may be performed without ablution, but in such circumstances, one should perform dry ablution (tayammum). And Allah knows best.

(3)
The narration of Ibrahim ibn Tahman, which he narrated from Ayyub Sakhtiyani, has been reported by Allamah Isma’ili with a connected chain. (Fath al-Bari: 8/781)

English Translation:
1:
Here, in the books of Qur’anic exegesis and hadith commentaries, a strange and peculiar story regarding the “Gharaniq” incident, said to have occurred during the Makkan period of the Prophet (sallallahu alayhi wa sallam), has been mentioned.
The leading Imams and eminent scholars have refuted this story in a most well-reasoned manner.

(For details, see:
Tuhfat al-Ahwadhi,
Fath al-Bari,
Muqaddimat al-Hadith,
Volume One)