Muslim

Explanation:
This hadith proves that it is permissible to take assistance from another person during ablution (wudu).

Hadith Commentary:
1.
Ibn Battal has written that Umar radi Allahu anhu and Ali radi Allahu anhu considered it disliked to have someone else bring water for their ablution (wudu), and they would say that they did not want to involve anyone else in their ablution. However, from the perspective of chain of transmission, this narration is not authentic. In the authentic narration, it is established that Umar radi Allahu anhu did take assistance from others regarding ablution. Imam Bukhari rahimahullah has deduced from these hadiths that a person may have someone else perform ablution for him. All scholars agree that if a sick person does not have the ability to perform dry ablution (tayammum) himself, another person may perform tayammum for him. However, if a sick person does not have the ability to perform prayer, no one else can perform the prayer on his behalf. (Sharh Ibn Battal: 1/278)

2.
There are three forms of assistance in relation to ablution (wudu):
(a)
To have someone bring water for ablution—there is no dislike in this; it is undoubtedly permissible. However, Hafiz Ibn Hajar rahimahullah has considered it contrary to what is preferable (khilaf awla).
(b)
To perform ablution oneself but to take help from someone else to pour water over the limbs of ablution—this is also permissible, but it cannot be considered better.
(c)
To take help in the act of ablution itself, meaning that another person pours the water and also washes the limbs of ablution—this type of assistance is permissible only due to necessity, but to do so without any need is a disliked act.
In the chapter heading established by Imam Bukhari rahimahullah, there is allowance for the various types of assistance, but the narrations he has presented indicate that the permissibility of the second type of assistance is intended, because in these narrations it is explicitly mentioned that Usama and Mughira bin Shu’bah radi Allahu anhuma were only pouring water, but the act of ablution itself was performed by the Messenger of Allah sallallahu alayhi wa sallam. From this, it is understood that such services can be taken from servants. (Umdat al-Qari: 2/516)

3.
In the hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam said to Usama radi Allahu anhu: “The place of prayer is ahead of you.” In reality, the Messenger of Allah sallallahu alayhi wa sallam was traveling from Arafat to Muzdalifah. On the ninth of Dhul-Hijjah (the night between the ninth and tenth of Dhul-Hijjah), the Maghrib and Isha prayers are performed in Muzdalifah; therefore, he said that today the place for Maghrib prayer is Muzdalifah, which is ahead, and both Maghrib and Isha prayers are performed together there. Other related issues will be discussed in the Book of Hajj, insha Allah.

4.
It should be noted that the aforementioned heading is not independent, but rather a sub-chapter, because the previous heading was that the discharge of anything from the urinary or excretory passage nullifies ablution. Both these hadiths were also for the proof of that heading, but a new benefit was also being derived from these hadiths, so Imam Bukhari rahimahullah established a new heading to inform that assistance from another person can be taken in matters of ablution.

Explanation:
The first time, he performed ablution (wudu) only to attain purity. The second time, he performed it for prayer, and did so thoroughly, washing each limb of ablution three times. From this hadith, it is also understood that in Muzdalifah, Maghrib and Isha prayers should be combined. On that night, the Prophet sallallahu alayhi wa sallam performed ablution with Zamzam water. From this, it is also established that performing ablution with Zamzam water is permissible. [فتح الباري]

Hadith Commentary:
➊ The first time, he performed ablution (wudu) solely to attain purity.
➋ The second time, he performed ablution for prayer, and did so thoroughly, washing each limb of ablution three times.
➌ This hadith also shows that in Muzdalifah, Maghrib and Isha should be combined and performed together.
➍ On that night, the Prophet (sallallahu alayhi wa sallam) performed ablution with Zamzam water.
➎ From this, it is also established that performing ablution with Zamzam water is permissible.
(Fath al-Bari)

Hadith Commentary:
1.
By "complete ablution" (wudu) is meant that ablution in which all its obligations (fara'id), necessary acts (wajibat), etiquettes, and recommended practices (sunan) are observed.
In other words, in terms of sequence, it involves performing the actions three times, and in terms of practice, it means thoroughly washing the limbs of ablution.
Ibn Umar radi Allahu anhuma interpreted "isbagh" as "inqa’," which means that the limbs of ablution should be thoroughly washed so that they are properly cleansed.
This also indicates avoidance of extravagance, because the objective is cleanliness and purification.
Repetition should not be to the extent that it reaches the limit of extravagance.
This suspended narration from Ibn Umar radi Allahu anhuma is reported in Musannaf ‘Abd al-Razzaq in a connected form.
It is narrated about him that he used to wash his feet seven times.
(al-Awsat li Ibn al-Mundhir, Hadith: 401)
Because the Arabs were generally accustomed to going barefoot, it was natural for their feet to become dirtier compared to other limbs.
(Fath al-Bari: 1/316)
2.
The Messenger of Allah sallallahu alayhi wa sallam did not perform prayer after the first ablution.
From this, it is understood that he was always accustomed to remaining in a state of ablution.
This also refutes those who interpret this ablution as referring to istinja (cleansing after relieving oneself), because in another narration it is mentioned that during the ablution, I would pour water over his noble limbs, and in Musnad Imam Ahmad it is stated that the Messenger of Allah sallallahu alayhi wa sallam performed ablution with Zamzam water.
(Zawa’id Musnad Ahmad: 1/76)
From this, it is understood that Zamzam water can be used for purposes other than drinking as well.
(Fath al-Bari: 1/316)
Other related discussions regarding this hadith will be mentioned in the Book of Hajj.

Hadith Commentary:
From this hadith, the permissibility of combining (jama‘) prayers at Muzdalifah is established, which is the subject of the chapter. It is also derived that if a person performs some minor task between the two prayers that are to be combined, there is no objection to it.
It is also understood that in the state of combining (jama‘), it is not necessary to perform Sunnah or other optional prayers. According to the Shafi‘is, this combining is due to travel, while according to the Hanafis and Malikis, it is due to Hajj.

Hadith Commentary:
(1)
From this hadith, it is understood that in Muzdalifah, Maghrib and Isha should be performed together. Accordingly, in a narration from Hazrat Jabir radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam departed from Arafat for Muzdalifah after sunset. Then, when he arrived there, he performed Maghrib and Isha with one adhan and two iqamahs, and did not offer any voluntary (nafl) prayers between them. Then he lay down until dawn broke. (Sahih Muslim, Al-Hajj, Hadith: 2950(1218))

(2)
From this hadith, it is also understood that if a person does some minor work, etc., in the interval between the two prayers that are to be combined, there is no objection, just as the noble Companions radi Allahu anhum tied their camels and so on at their places after Maghrib prayer.

(3)
According to some jurists, the combining of prayers is due to travel, while some others are of the opinion that it is due to Hajj. In any case, in Muzdalifah, Maghrib and Isha should be performed together. From the blessed example of the Messenger of Allah sallallahu alayhi wa sallam, it is evident that on that night he did not perform Tahajjud or other voluntary prayers, because the tasks to be performed the next day are quite laborious and exhausting, so for their fulfillment, complete rest should be taken that night. And Allah knows best.

Hadith Commentary: Benefits and Issues: Upon reaching Muzdalifah, it is Sunnah to combine the Maghrib and Isha prayers and perform them at the time of Isha. There is consensus among all the Imams on this matter, and it is permissible to have an interval between the two prayers, but the Sunnah is that no Sunnah or Nafl (voluntary) prayer should be performed during this interval. The Sunnah is precisely that the Maghrib and Isha prayers be combined and performed at the time of Isha in Muzdalifah.

However, if someone combines and performs them at the time of Maghrib while on the way, or performs them at their respective times, this is also permissible, although it is not preferable. This is the position of Imam Malik rahimahullah, Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah, and some other scholars. According to them, the combining of the two prayers (jam' bayna al-salatayn) is due to travel.

But according to Imam Abu Hanifah rahimahullah, Sufyan Thawri rahimahullah, Dawud Zahiri, and some Maliki scholars, it is not permissible to perform the Maghrib and Isha prayers before reaching Muzdalifah or before the time of Isha. If someone does so, it is necessary for him to intend to repeat them before sunrise, because combining them in this manner is included among the rites (manasik) of Hajj.

(According to Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah, if he is unable to repeat them before the break of dawn (fajr), then he will not be able to repeat them.)

Urdu marginal note:
You had dismounted to urinate. The purpose of the chapter is also this: that for some necessity, one may stop on the way; otherwise, the prayers will indeed be performed at Muzdalifah.

(1) Descending into the valley is not a Sunnah, nor did the Companions (radi Allahu anhum) descend. The descent of the Messenger of Allah (sallallahu alayhi wa sallam) was due to necessity.

(2) “Will we pray?” This can also mean: “O Messenger of Allah! Let us pray,” or “O Messenger of Allah! The time for prayer has arrived.”

(3) “The luggage had not been unloaded”—this can also mean that not everyone had reached Muzdalifah when you led the prayer, but the first meaning is more correct and is more consistent with other ahadith; reflect upon this.

Benefits and Issues:

➊ Upon returning from Arafat, the Maghrib and Isha prayers are performed at Muzdalifah.

➋ Both prayers are performed with a single adhan, but a separate iqamah is given for each.

➌ On this occasion, it is permissible to have a brief interval between Maghrib and Isha.

➍ Staying at Muzdalifah is a pillar (rukn) of Hajj.

Hadith Commentary: Benefits and Issues: Most of the noble Companions (radi Allahu anhum ajma'in), the Tabi'in (rahimahumullah), Imam Abu Hanifah (rahimahullah), Imam Shafi'i (rahimahullah), and Imam Ahmad (rahimahullah) are of the view that the talbiyah should be stopped at the time of beginning the stoning (rami) of Jamrah Aqabah. However, from this narration it is understood that the talbiyah should be stopped at the completion of the stoning of Jamrah Aqabah.

Imam Ibn Hazm (rahimahullah), some Shafi'is, and hadith scholars hold this same position.

Some of the noble Companions (radi Allahu anhum ajma'in), such as Aisha (radi Allahu anha), Sa'd ibn Abi Waqqas (radi Allahu anhu), Ali (radi Allahu anhu), Imam Malik (rahimahullah), Imam Awza'i (rahimahullah), Imam Layth (rahimahullah), and Hasan al-Basri (rahimahullah) are of the view that the talbiyah should be stopped after the sun passes its zenith (zawal) on the Day of 'Arafah. It appears that these respected individuals were not aware of the action of the Prophet (sallallahu alayhi wa sallam), from which it is understood that sometimes even the closest companions were unaware of the actions of the Prophet (sallallahu alayhi wa sallam).

Aisha (radi Allahu anha) and Umm Salamah (radi Allahu anha) are among the Mothers of the Believers, and Sa'd and Ali (radi Allahu anhuma) are among the ten who were given glad tidings of Paradise (asharah mubashsharah).

Therefore, for us, the proof and evidence is the method of the Prophet (sallallahu alayhi wa sallam); the practice of any great Companion or Imam cannot serve as proof if it is contrary to the practice of the Prophet (sallallahu alayhi wa sallam).

English Commentary:
1:
The argument of those people is based on ((حَتَّى يَرْمِيَ الْجَمْرَةَ)), that after casting the pebbles at Jamrah Aqabah, one should stop reciting the talbiyah.
However, the majority of scholars state that the talbiyah should be stopped as soon as the first pebble is cast at Jamrah Aqabah.
Their evidence is the narration found in Sahih al-Bukhari and Sahih Muslim, in which the words ((لَمْ يَزَلْ يُلَبِّي حَتَّى بَلَغَ الْجَمْرَةَ)) are mentioned.

1815. Commentary: The talbiyah begins from the time of donning the ihram and continues until the stoning of Jamrah Aqabah on the tenth day, as is mentioned in the narration of the two Sahihs: The Prophet (sallallahu alayhi wa sallam) continued to recite the talbiyah until he reached the Jamrah. (Sahih al-Bukhari, Book of Hajj, Hadith: 1543, 1544 and Sahih Muslim, Book of Hajj, Hadith: 1281)

Various methods of "khadhf" (throwing) have been described, but the Sunnah and the easiest method is to hold the pebble between the tips of the thumb and the index finger (the finger used in tashahhud) and then throw it. However, due to the crowd in the present era, even acting upon this method has become difficult.

When both speech and action are combined, their impact reaches its peak; therefore, the Shari‘ah has prescribed speech alongside action in almost all acts of worship. In Hajj as well, reciting the Talbiyah with the donning of ihram, engaging in remembrance and supplication during tawaf, and pronouncing takbirat while performing the stoning (rami), etc., are all based on this very principle.

English translation:

Throwing the pebbles (rami) is the final act that a pilgrim (muhrim) performs during Hajj. After this, his state of ihram comes to an end; therefore, the time for reciting the talbiyah is also up to the act of rami. In light of an authentic and explicit hadith, the preferred view is that the talbiyah should be discontinued with the throwing of the last pebble of rami. This is the position of Imam Ahmad and some of the companions of al-Shafi’i. For details, see:

Takhrij al-Hadith: [وأخرجه البخاري 139، ومسلم 1280، من حديث مالك به]
Jurisprudential Points:
➊ Upon reaching Muzdalifah, the prayer should be performed without delay. The Companions did not even wait for their mounts to sit down; after performing the Maghrib prayer, they made their mounts sit.
➋ “Did not perform complete ablution (wudu)” means that the Prophet sallallahu alayhi wa sallam made a concession, as Imam al-Bukhari rahimahullah has clarified in his Sahih from «باب التخفيف فى الوضوء». See: [صحيح بخاري قبل حديث : 138] That is, he poured less water over the limbs of ablution and sufficed with washing them once, instead of washing or rubbing them more than that. «والله اعلم»
➌ Sayyiduna Ibn Umar radi Allahu anhu used to perform both the Maghrib and Isha prayers in Muzdalifah. [الموطأ 1/401 ح927 وسنده صحيح]
➍ Some people continue to perform the full prayers during the days of Hajj; this practice of theirs is contrary to the authentic ahadith.
Sayyiduna Umar radi Allahu anhu led the people in two rak‘ahs in Makkah, then after concluding the prayer with salam, he said: O people of Makkah! Complete your prayers, for we are travelers. Then Sayyiduna Umar radi Allahu anhu led two rak‘ahs in Mina, and it has not reached us that he said anything to the people of Makkah on that occasion. [الموطأ 4٠2/1 4٠3 ح93٠ وسنده صحيح]
After returning from Arafat, both the Maghrib and Isha prayers should be combined and performed (with shortening) in the valley of Muzdalifah. There are no sunnah or supererogatory (nafl) prayers between these two prayers. Also see hadith: 488
➏ Imam Malik said: The people of Makkah too, during the days of Hajj, will perform only two rak‘ahs until they return to Makkah. [الموطا 1 / 402 وترقيم الاستذكار : 868]

Benefit:
From this hadith, it is understood that one should continue reciting the talbiyah from Muzdalifah until the stoning of the pebbles; a person may ride together with another person on a single mount; the final standing (wuquf) will be the standing at Muzdalifah.