Ibn Majah

Commentary:
(1)
The narrator of this incident, Abu Tufayl Amir bin Wathilah radi Allahu anhu, is among those Companions radi Allahu anhum who, during the blessed life of the Prophet sallallahu alayhi wa sallam, were of childhood age.
According to the statement of Imam Muslim rahimahullah, he was the last among the Companions radi Allahu anhum to pass away.
He died in the year 110 Hijri.
Hazrat Nafi’ bin Abdul Harith radi Allahu anhu is also a Companion.
He had the honor of accepting Islam at the occasion of the Conquest of Makkah.
The name of Hazrat Ibn Abza radi Allahu anhu is Abdur Rahman; his affiliation is with the tribe of Banu Khuza’ah, from the sub-branch Dila’, and he is also among the younger Companions.

(2)
During the era of the Rightly Guided Caliphate (Khilafah Rashidah), the criterion of importance for any governmental position was solely knowledge and practice, not tribe or family.

(3)
The astonishment expressed by Hazrat Umar radi Allahu anhu upon appointing a freed slave to a position does not mean that he did not consider such individuals eligible for office; rather, his purpose was to ascertain on what basis Nafi’ radi Allahu anhu had appointed Ibn Abza radi Allahu anhu to this position.
When it became clear that he was indeed worthy of this office, he expressed approval of his appointment.

(4)
In the Prophetic statement, only the Book of Allah (the Noble Qur’an) is mentioned, but only that person can truly be called a scholar of the Book of Allah who also possesses knowledge of hadith, because the Prophetic hadith is the explanation and practical commentary of the Noble Qur’an.

Abu al-Tufayl ‘Amir ibn Wathilah, may Allah be pleased with him, was the last of the Companions to pass away

Hafiz Ibn Hajar al-‘Asqalani rahimahullah said:

“Because all of us, the people of hadith, consider anyone who claims to be a Companion after Abu al-Tufayl ‘Amir ibn Wathilah (radi Allahu anhu) to be categorically a liar, and Allah alone guides to the truth. We take as proof the authentic, mutawatir hadith in which the Prophet (sallallahu alayhi wa sallam) said: ‘After one hundred years—from the time of this statement of yours—not a single person will remain on the face of the earth who was present at the time of this statement.’”

See: [المجمع الموسس للمعجم المفهرس 2 / 552 طبع دارالمعرفة بيروت لبنان]

There is no evidence that any Companion remained alive on the face of the earth after our master Abu al-Tufayl (radi Allahu anhu), and those who claimed to be Companions after that era were liars.

What is correct is that Abu al-Tufayl ‘Amir ibn Wathilah (radi Allahu anhu) died in 110 AH, and among all the noble Companions, he was the last to pass away (radi Allahu anhu). See: [تقريب التهذيب: 3111]

... For details, see ...
Shaykh Zubair Ali Zai rahimahullah’s research in “Shama’il al-Tirmidhi,” hadith 14, page 58, “Sharh wa Fawa’id.”

Hadith Commentary:

Benefits and Issues:

➊
This hadith establishes that if someone does not have access to either water or earth (for tayammum), he should perform the prayer without ablution (wudu), and there is a difference of opinion among the Imams on this issue.
1.
Imam Ahmad rahimahullah, Imam Shafi’i rahimahullah, and the majority of hadith scholars are of the view that one should perform the prayer without ablution. Then, when water becomes available, according to Imam Shafi’i rahimahullah, the prayer must be repeated. According to Imam Ahmad rahimahullah, Muzani, Sahnun, and Ibn al-Mundhir rahimahullah, there is no need to repeat the prayer. Imam Bukhari rahimahullah also leans towards this view, and this is what the hadith demands, because the Prophet sallallahu alayhi wa sallam did not command the noble Companions radi Allahu anhum ajma’in to repeat the prayer.
2.
According to Imam Malik rahimahullah and Imam Abu Hanifah rahimahullah, it is necessary to perform the prayer. (According to Shawkani) Then, according to Imam Malik rahimahullah, there is no need to repeat it, and according to Abu Hanifah rahimahullah, repetition is necessary. However, according to Mawlana Shabbir Ahmad Usmani, Imam Malik rahimahullah holds that the prayer should not be performed, nor should it be made up (qada’), just as is the ruling for a menstruating woman. According to Imam Abu Hanifah rahimahullah, the prayer should not be performed, but making it up (qada’) is necessary, and according to the Sahibayn, the prayer should not be performed; one should merely imitate those who are praying, and then making it up (qada’) will be necessary.
3.
Performing the prayer on time without ablution is recommended, and later making it up (qada’) is also obligatory. The Companions radi Allahu anhum ajma’in were considered “one who lacks both purifying agents” (faqid al-tahurayn) because water was not available and the command for tayammum had not yet been revealed, so they performed the prayer without ablution and later informed the Prophet sallallahu alayhi wa sallam.

➋
The Prophet sallallahu alayhi wa sallam sent Usayd ibn Hudayr to search for the necklace. When the necklace was not found, he returned. In the morning, when the camel was raised for departure, the necklace was found there.

➌
If water is not found during travel, it is permissible to perform tayammum (dry ablution).