Nasai

➊ Explanation:

«وفي هذاالحديث دليل الجمع بين المضمضة والاستنشاق بغرفة واحدة» That is, in this hadith, rinsing the mouth (kali) and putting water into the nose (istinshaq) with a single handful is established. (Qastallani rahimahullah)

Hadith Commentary:
1.
From this it is understood that it is not necessary to scoop water with both hands for ablution (wudu), and it also points to the weakness of those narrations in which it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would wash his face with only one hand. Although some scholars have attempted to reconcile these ahadith, the context and sequence do not support such reconciliation. This narration also shows that one should take a handful of water, use half of it for rinsing the mouth, and the other half for cleaning the nose. (Fath al-Bari: 1/317) In reality, there can be multiple ways of performing ablution (wudu); there will not be a single form in all situations. For example: sometimes one performs ablution sitting by the side of a pond or river, sometimes water is taken from a vessel for ablution, and sometimes one may have to perform ablution from a tap in a mosque, etc. In any case, there should be no extravagance in the use of water.

2.
In the Arabic language, taking water with one hand is called (ghurfah), and taking water with both hands is called (hafnah). In Urdu, the words "chullu" and "lap" are used for these respectively. After this clarification, it should be understood that the title has two parts:
(a)
The use of both hands when washing the face.
(b)
Taking water with one handful.
This points to the Sunnah method, that for washing the face, a handful of water should be used with both hands.

Explanation:
It is understood from this that if each limb is washed once, the ablution (wudu) is valid. However, the reward attained by washing three times is not obtained in this case.

Hadith Commentary:
1.
Imam Bukhari rahimahullah mentioned the recitation of the supplication at the time of intercourse as evidence for pronouncing Allah’s name at the beginning of ablution (wudu). Since after intercourse, one performs istinja (cleansing of the private parts), he began, by way of digression, to mention the etiquettes of relieving oneself. After completing this, he returned once again to the original subject, that is, the etiquettes of ablution.

The matter regarding ablution—that each limb of ablution should be washed once—has already been mentioned at the beginning without a chain of narration, meaning that washing each limb once fulfills the obligation. Since it is desirable and preferred for a Muslim to remain in a state of ablution at all times, therefore, after performing istinja, it suffices to wash each limb of ablution once when performing ablution.

In normal circumstances, when the Messenger of Allah sallallahu alayhi wa sallam performed ablution for prayer, he would wash each limb three times. There are three possible scenarios for washing each limb once:
1.
For the purpose of clarifying permissibility.
2.
Due to scarcity of water.
3.
In emergency situations. In any case, it is established that when performing ablution for prayer, it is necessary to wash each limb at least once. Also, this narration is concise; the detailed narration has already been mentioned.
(Sahih al-Bukhari, al-Taharah, Hadith: 140)
After this clarification, listen also to the words of the “Imam Tadabbur,” who never lets go of any opportunity to object to Imam Bukhari rahimahullah. It is as if he holds a grudge against the Imam for opposition’s sake.

“He should not have mentioned the subject of relieving oneself under the chapters of purification and ablution. The Imam should have established a separate heading for this purpose.”
(Tadabbur Hadith: 259/1)
It seems that, according to “Imam Tadabbur,” the etiquettes of relieving oneself have no connection to purification and ablution. In reality, under the guise of so-called contemplation, the aim is to show disrespect to hadith and the scholars of hadith, which is frequently found in the writings of these individuals.

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari «عن».

Some people object to the narration from ‘an and say: Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘at).

(3) In Sahih al-Bukhari, Book of Ablution (Bab al-Wudu’), once by once, Volume 1, page 27 (Hadith 157), Sufyan al-Thawri has explicitly mentioned hearing (sama‘) in Sunan Abi Dawud. [See] Book of Purification (al-Taharah), Chapter: Ablution once by once (Hadith 138).

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), Volume 2, page 315

Commentary:
Note:
(In the chain of narration, Salih Mawla al-Tu'amah is a narrator who became confused (mukhtalit), but on the basis of corroborating evidences, this hadith is authentic.)

English Commentary:
1:
This is the obligatory number; the Prophet (sallallahu alayhi wa sallam) would sometimes do so to demonstrate permissibility. Otherwise, the Sunnah is to wash twice or thrice.

2:
That is, regarding the washing of the limbs of ablution (wudu), the narration that comes through the route of Zayd ibn Aslam, the correct view is that it is from the Musnad of Ibn Abbas (radi Allahu anhuma) with the mentioned chain, not from the Musnad of Umar (radi Allahu anhu). Rushdayn ibn Sa’d is a weak narrator.

1:
The purpose of the author in this chapter and hadith is to indicate a refutation of those who hold the view that the inner part of the ears should be washed along with the face, and the outer part should be wiped along with the head.
The hadith used as evidence by those who hold this view is weak,
and analogy (qiyas) is not permissible in the presence of a textual proof (nass).

Benefits and Issues:
➊ This is the ablution (wudu) which our Imams from the Ahl al-Bayt (radi Allahu anhum ajma'in) have transmitted from the Messenger of Allah (sallallahu alayhi wa sallam), and they themselves affirmed and practiced it, and we also adhere to this. «الحمد لله على ذلك»
➋ In this narration, it is mentioned that the face was washed three times and then water was poured once more. This is stated for permissibility, which perhaps was done occasionally. The preferred and superior practice is only three times. Also, along with the face, the ears can be cleaned from the inside as well.
➌ When the shoe is like an open sandal, if one enters the water without removing it, the feet are washed.

Benefits and Issues:
In this narration, the sprinkling of water on the feet and wiping them with the hands is mentioned. This is not contrary to other narrations, because then the Prophet sallallahu alayhi wa sallam rubbed them with his hands in the same manner as is done in washing. In this way, the meaning of «غَسل» (washing) is included in it. This is clarified by the narration of Sahih Bukhari, in which it is stated: "He took a handful of water and sprinkled it on his right foot until he washed it." [صحيح بخاري، حديث : 140، عون المعبود]
However, the last part of this narration, in which wiping over the top and bottom of the feet is mentioned, is considered shaadh (anomalous) according to Shaykh al-Albani rahimahullah.

101. Commentary:
➊ «مِنْ غَرْفَةٍ وَاحِدَةٍ» "With one handful." This establishes joining (wasl), which is Sunnah, although the Hanafis do not consider it Sunnah. The details of this have already been discussed in the benefits of Hadith 93.
➋ This hadith also proves that if the limbs of ablution (wudu) are washed once each, the ablution is still complete.

Commentary:
(1)
From this it is understood that along with wiping (masah) of the head, wiping of the ears must also be performed.

(2)
By the inner part of the ears is meant that portion which, due to being adjacent to the face, is visible to the observer. And by the outer part is meant that portion which, due to being adjacent to the head, is not visible when viewed from the front.

Commentary:
(1)
The meaning of the hadith is that water should be taken in the hand, and with some of that water, rinsing of the mouth (madmadah) should be performed, and with the remaining water, it should be sniffed into the nose (istinshaq) to clean the nose.
Separate water should not be taken for the nose.
Imam Tirmidhi rahimahullah has stated that some scholars have considered this method preferable, while others have preferred the other method.
Imam Shafi‘i rahimahullah has said that if both actions are performed with a single handful, it is permissible.
However, we prefer taking separate water for each. (Jami‘ al-Tirmidhi, Book of Purification, Chapter: Rinsing the Mouth and Sniffing Water into the Nose with One Handful, Hadith: 28)
According to the hadith, it is more virtuous to rinse the mouth and sniff water into the nose with a single handful, because the narrations regarding performing both rinsing and sniffing with one handful are stronger and more authentic in terms of their chains of transmission.

Commentary:
(Istinshar)
means that water or other substances should be expelled from the nose in such a manner as air is expelled from the nose during breathing.