Bukhari

Hadith Commentary:
(1)
The word "laak" is derived from "look."
Its meaning is:
To turn something around in the mouth in order to swallow it.
(2)
From this hadith, it is understood that eating sattu (roasted barley flour) does not break ablution (wudu), even though it is roasted over fire.
The ruling that ablution is broken by something cooked over fire has been abrogated.
(‘Umdat al-Qari: 14/400)

Hadith Commentary:
After consuming sattu, there is no need for a fresh ablution (wudu); however, a linguistic ablution, that is, rinsing the mouth, should be performed so that any particles are removed from the mouth.
Similarly, rinsing the mouth after every meal is among the etiquettes of eating, so that if there is any greasiness or the like inside the mouth, it is removed by rinsing, and thus concentration (khushu‘) during prayer is not disturbed.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) did not perform ablution before or after eating sattu.
(Sahih al-Bukhari, al-At‘imah, Hadith: 5384)
In any case, after eating, instead of renewing ablution, one should certainly be mindful of rinsing the mouth so that it is cleansed.
And Allah knows best.

Explanation:
Both ahadith indicate that although performing a new ablution (wudu) for each prayer is recommended (mustahabb), a person may also perform several prayers with a single ablution.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Several scholars have differed regarding whether it is necessary to renew ablution (wudu) for every prayer. Some scholars have considered it obligatory, while others have presented evidence towards its abrogation. Imam al-Darimi rahimahullah has stated in his Sunan that the Messenger of Allah sallallahu alayhi wa sallam said:
«لا وضؤ الا من حدث»
“There is no ablution except due to a state of impurity (hadath).”
This view appears to be the most correct.

◈ Hafiz Ibn Hajar rahimahullah states:
«وجذم بان الاجماع استقر على عدم الوجوب» [فتح الباري ج1 ص419]
“That is, ablution remains valid without a state of impurity (hadath); there is consensus on this issue.”

◈ Shah Waliullah Muhaddith rahimahullah states:
“(Renewing ablution for every prayer without a state of impurity) is established as a recommended act (istihbab), not as an obligation.” [شرح تراجم ابواب البخاري ص91]

◈ Imam Tahawi rahimahullah states:
“It is narrated from Sayyiduna Anas bin Malik radi Allahu anhu that it was deemed sufficient for a worshipper to perform several prayers with one ablution as long as his ablution was not nullified, and this is the ruling which the Messenger of Allah sallallahu alayhi wa sallam did not make obligatory, but (renewing ablution for every prayer without a state of impurity) is to attain virtue.” [عمدة القاري ج2 ص170]

After reflecting on these quotations, it becomes clear that renewing ablution for every prayer without a state of impurity is not obligatory, but it is to attain greater virtue. Therefore, the relevance between the hadith and the chapter is that Imam al-Bukhari rahimahullah indicated in the chapter heading that performing ablution over an existing ablution without a state of impurity is virtuous but not obligatory. On this occasion, he mentioned two hadiths: one of which indicates that renewing ablution for every prayer is a recommended act even if the previous ablution has not been nullified, and the other hadith shows that renewing ablution is not obligatory as long as the previous ablution remains valid, because the second hadith is a clear proof on this issue that the Messenger of Allah sallallahu alayhi wa sallam performed two prayers with one ablution. From here, the relevance between the chapter heading and the hadith becomes evident.

Hadith Commentary:
1.
The chapter heading established by Imam Bukhari rahimahullah consists of two parts:
(a)
Ablution (wudu) is not obligatory without a state of ritual impurity (hadath).
(b)
In such a situation, performing ablution is recommended (mustahabb).
Imam Bukhari rahimahullah has brought forth hadiths to prove each part; from the aforementioned hadith, it is established that ablution is not obligatory without hadath.
The Messenger of Allah sallallahu alayhi wa sallam performed ablution and led the ‘Asr prayer, and then also led the Maghrib prayer with the same ablution, without performing a new ablution.
From the narration of Anas radi Allahu anhu, it is established that performing ablution is recommended.
Thus, he would perform ablution for prayer, whether he needed ablution or not.
From the narration of Anas radi Allahu anhu, both parts are also established, because in it there is, firstly, the action of the Messenger of Allah sallallahu alayhi wa sallam that he would perform ablution for every prayer—this is for the proof of recommendation (istihbab); secondly, the action of the noble Companions radi Allahu anhum ajma‘in, that as long as they did not experience hadath, they would perform several prayers with a single ablution.
From this, it is understood that as long as hadath does not occur, ablution is not obligatory.
2.
Hazrat Islahi has also demonstrated his expertise regarding this hadith; he states:
“It appears that the Imam (i.e., Imam Bukhari) has brought this narration in order to state his own school of thought.
He has probably only cited the narration of Anas radi Allahu anhu to show that narrators sometimes fall into such misunderstandings, so that people remain alert and continue to reflect.”
(Tadabbur Hadith: 1/307)

Hadith Commentary:
➊
This hadith has been mentioned in relation to the Companions of the Tree (Ashab al-Shajarah).

➋
The outcome of this hadith is that at the place of Sahba, the Messenger of Allah (sallallahu alayhi wa sallam) ate and drank after the ‘Asr prayer, then rinsed his mouth and led the Maghrib prayer without performing a new ablution (wudu).
(Sahih al-Bukhari, Book of Ablution, Hadith: 209)

➌
In any case, the purpose here is not to discuss any juristic (fiqhi) issue, but only to establish regarding Suwayd ibn Nu’man (radi Allahu anhu) that he participated in the Pledge of Ridwan (Bay‘at al-Ridwan).
And Allah knows best.

Hadith Commentary:
➊
Carrying provisions and supplies during travel is commendable because it is a human necessity. The Shari‘ah has taken full consideration of such human needs.
➋
There is no journey of the Messenger of Allah (sallallahu alayhi wa sallam) in which he did not make arrangements for provisions or supplies for the journey. Thus, in this hadith, it is mentioned that during travel, when he needed food, sattu (roasted barley flour) was presented to him. Sattu serves both as food and drink, as is explicitly stated in this hadith. It is also understood from this that using sattu does not invalidate ablution (wudu).

Chapter of Sahih Bukhari Hadith Number: 5384: «بَابُ: {لَيْسَ عَلَى الأَعْمَى حَرَجٌ} إِلَى قَوْلِهِ: {لَعَلَّكُمْ تَعْقِلُونَ} :»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, through the chapter heading (tarjamat al-bab), intends to address whether eating and drinking should be done collectively or individually. According to the Shari’ah evidences, both ways are permissible. Imam Bukhari rahimahullah, through the chapter heading, has established this very point, and the verse he has cited explicitly states:
«ليس عليكم جناح ان تأكلوا جميعا او اشتاتا»
“There is no sin upon you whether you eat together or separately.”
Therefore, the relevance of the hadith to the chapter heading is clear, because the noble Companions radi Allahu anhum ate sattu (barley flour) together, so this aspect is easily connected to the chapter heading. However, as for the part of the blessed verse in which the blind, the lame, and the sick are mentioned, how does that relate to this hadith? Apparently, this part of the verse does not seem relevant to the chapter. In response to this, Ibn Battal rahimahullah has narrated from Muhallab radi Allahu anhu:
«مناسبة الاية لحديث سويد ما ذكره اهل التفسير انهم كانوا اذا اجتمعوا للأكل عذل الأعمى على حدة والاعرج على حدة والمريض على حدة لتقصيرهم عن أكل الأصحاء فكانوا يتحرجون أن يتفضلوا عليهم .» [فتح الباري لابن حجر : 452/10]
“The relevance of the verse to the hadith of Suwayd, as explained by the scholars of tafsir, is that when people used to gather for food, they would seat the blind separately, the lame separately, and the sick separately, so that those who were not like them would not eat more than them and thus not deprive them of their rights.”
That is, among those noble Companions radi Allahu anhum who used to eat collectively, it is possible that the blind, the lame, and the sick were also present with them. Thus, the relevance to the chapter is established.

Hadith Commentary:
On such occasions, wherever the word "wudu" appears, in most places what is meant is the linguistic wudu, that is, rinsing the mouth.

Hadith Commentary:
The noble Companions (radi Allahu anhum) gathered together to eat sattu, and there was no distinction among them regarding whether they were healthy, ill, sighted, or blind, etc.
It is also possible, as mentioned in the following noble verse:
“There is no blame upon you whether you eat together or separately.” (: al-Nur: 61)
The blind, the lame, and the sick may have felt some discomfort in eating from the same vessel as the healthy, because in such a situation there was a possibility of excess or deficiency.
After the revelation of this noble verse, this apprehension was removed, and the hadith establishes the permissibility of eating together in a group.
In any case, Imam Bukhari (rahimahullah) has established that there is absolutely no need for such apprehensions when eating food.

Hadith Commentary:
➊
When the Messenger of Allah (sallallahu alayhi wa sallam) returned from the Treaty of Hudaybiyyah, Surah Al-Fath was revealed to him on the way, in which the glad tidings of the conquest of Khaybar were given. The statement of Allah, the Exalted, is:
“Allah has promised you many gains that you will acquire, and He has hastened this (conquest of Khaybar) for you.”
()

➋
After reaching Madinah, the Messenger of Allah (sallallahu alayhi wa sallam) soon set out for Khaybar. For the expedition of Khaybar (Ghazwah Khaybar), he only took along those noble Companions (radi Allahu anhum) who had participated in the Pledge of Ridwan (Bay‘at al-Ridwan).

➌
Imam Bukhari (rahimahullah) has presented the aforementioned hadith to establish that the route chosen by the Messenger of Allah (sallallahu alayhi wa sallam) to go to Khaybar passed through the place called Sahba. Along the way, there was adherence to the prescribed prayers and arrangements for food and drink, as is evident from this hadith.

And Allah knows best.

Hadith Commentary:
1.
The following points are understood from this hadith:
(1)
The use of items prepared by fire neither invalidates ablution (wudu) nor necessitates renewal of ablution.
(2)
Cleaning the mouth by rinsing (after eating) is a commendable act so that the effects of greasiness or remnants of things like flour are removed from the mouth.
(3)
While traveling, one should take provisions of food and drink along; doing so is not contrary to reliance (tawakkul) upon Allah.
(4)
During travel, when needed, all participants should pool their provisions together, because Allah’s mercy descends upon the group and blessings are bestowed.
(5)
The leader (imam) of the time should, in case of food shortage, forcibly bring out stored food items from hoarders and bring them to the market so that those in need can easily obtain them from the market.
(6)
The head of state should take care of the needs of the soldiers and, by obtaining from the people, provide for them so that those who do not have food and drink can also fulfill their needs.
(Fath al-Bari: 1/408)
2.
From this hadith, Allamah Khattabi has deduced the abrogation of the ruling regarding ablution after using items prepared by fire, because this ruling is from an earlier time, and the conquest of Khaybar occurred later, in the seventh year after Hijrah.
Hafiz Ibn Hajar rahimahullah writes:
This deduction is not correct, because Abu Hurayrah radi Allahu anhu accepted Islam after the conquest of Khaybar, and he is the narrator of the hadith regarding performing ablution after using something prepared by fire.
(Sahih Muslim, Hadith: 788 (352))
And Abu Hurayrah radi Allahu anhu continued to give fatwa on this matter even after the passing of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 1/408)
Upon this, Allamah Ayni rahimahullah has written that Allamah Khattabi’s deduction is correct, because it is possible that Abu Hurayrah radi Allahu anhu learned the ruling of ablution from another companion and then narrated this ruling without mentioning the intermediary.
(‘Umdat al-Qari: 2/581)
The heart is not satisfied with the objection of Allamah Ayni rahimahullah and the defense of Allamah Khattabi, although it is correct in itself that the ruling of performing ablution after using items prepared by fire is abrogated, or that what is meant is the linguistic (literal) ablution, or that this ablution can also be considered recommended (mustahabb).
And Allah knows best.

186. Commentary:

➊ Since sattu (barley flour) remains in the mouth, the mouth is not cleansed without rinsing (khalī), therefore, after consuming it, one should rinse the mouth so that it becomes clean and there is no hindrance in the performance of prayer.

➋ This blessed hadith also proves that it is not necessary to perform ablution (wudu) after eating something cooked over fire.

➌ Taking provisions for the journey during travel is not contrary to reliance upon Allah (tawakkul).

➍ It is permissible to perform more than one prayer with a single ablution (wudu).

Commentary:
Sattu is made by grinding roasted barley, therefore it is also established from this that it is not necessary to perform ablution (wudu) after eating or drinking something prepared with fire.

Benefit:

... Sattu is also actually made by grinding grains that have been roasted over fire...

These various evidences are being presented because there was considerable disagreement on this issue during the era of the Companions (radi Allahu anhum) and the Followers (tabi'in, rahimahullah), and ultimately, when authentic proofs established from the Prophet (sallallahu alayhi wa sallam) came to light, everyone became certain and content that later on, the Messenger (sallallahu alayhi wa sallam) abandoned the practice of performing ablution (wudu) after eating food cooked over fire.

Benefit:
This hadith establishes that if one has to perform prayer after eating something oily, one should rinse the mouth first so that the prayer may be performed with complete concentration.