Nasai

Hadith Commentary:
1.
From (تَوَضَّأَ لِلصَّلَاةِ) it is meant that he would perform the ablution (wudu) as done for prayer. This does not mean that he would perform ablution specifically for the performance of prayer. Also, the ablution referred to here is not the linguistic (literal) ablution, but rather the legal (shar‘i) ablution. Accordingly, Hafiz Ibn Hajar rahimahullah writes: According to the majority of scholars, this ablution is the legal (shar‘i) ablution, and the wisdom behind this ablution is that it reduces the state of ritual impurity (hadath), especially according to the opinion that allows separating the acts of the ritual bath (ghusl)—that is, according to those who do not consider continuity (muwalat) necessary in ghusl. Therefore, if one intends to perform ghusl, the removal of ritual impurity from the limbs of ablution will certainly be achieved. This is also supported by a narration of Ibn Abi Shaybah, whose narrators are trustworthy, that if someone becomes junub (in a state of major ritual impurity) at night and wishes to sleep, he should perform ablution, because performing ablution is half of the ritual bath for janabah (major impurity). (: al-Musannaf li Ibn Abi Shaybah: 1/113)

Some have written that the wisdom is the attainment of one of the two purifications, and on this basis, tayammum (dry ablution) can also serve as a substitute for ablution. In al-Bayhaqi, with a good chain, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam intended to sleep in a state of janabah, he would perform ablution or tayammum. (: al-Sunan al-Kubra lil-Bayhaqi: 1/200) Although here it is also possible that this tayammum was due to difficulty in finding water.

Some scholars have stated the wisdom of this ablution is that it creates vigor for engaging in intercourse again or for performing the ritual bath (ghusl). Hafiz Ibn Daqiq al-‘Id rahimahullah has transmitted from Imam Shafi‘i rahimahullah that this ablution, which reduces the state of ritual impurity, is not for a menstruating woman (ha’idhah), because even if she performs the ritual bath, her state of impurity is not removed. However, after the cessation of menstrual blood, it is recommended for her to perform ablution if she wishes to sleep after the cessation of blood, just as is the ruling for one in a state of janabah.

From this hadith, it is also understood that it is not necessary to perform the ritual bath for janabah immediately; however, when the time for prayer arrives, the ruling becomes stricter regarding the ritual bath. It is also understood that at the time of sleep, cleanliness (tanzif) (purification and cleanliness) is desired.

Imam Ibn al-Jawzi rahimahullah has stated its wisdom in these words: Angels dislike filth, impurity, and foul odors, and devils are attracted to such things; therefore, at the very least, the command for ablution is given so that the proximity of angels is attained and distance from devils is achieved. (: Fath al-Bari: 1/512)

2.
A person in a state of janabah (major ritual impurity) performs various actions, and due to the differences in these actions, different rulings apply to them. For example, walking around or doing preliminary acts for the ritual bath while in a state of janabah—there is no harm in performing such actions without ablution, nor is there any aspect of dislike in them. After these come the acts of eating, drinking, and sleeping; for these, the majority have considered minor purification (taharah sughra, i.e., ablution) to be recommended. Then comes the act of engaging in intercourse a second time; for this, the hadith commands ablution, and the imperative form is used, which here is not for obligation but for recommendation and guidance, because there is an indication in the hadith itself: the Messenger of Allah sallallahu alayhi wa sallam explained its wisdom in these words—that performing ablution in this way creates more vigor for engaging in intercourse again. Imam Ibn Khuzaymah rahimahullah, with these very words, has deduced, according to the view of the majority, that it is only recommended.

3.
In any case, performing ablution before sleep while in a state of janabah is not obligatory, but rather recommended and superior. This is also supported by a narration in which, in response to the question about sleeping before performing the ritual bath for janabah, the Prophet sallallahu alayhi wa sallam said: Yes, he may sleep, but he should perform ablution if he wishes. (: Sahih Ibn Khuzaymah: 1/106, Hadith: 211) The words (إِن شَاءَ) ("if he wishes") indicate recommendation, not obligation.

Benefits and Issues:
That is, if a person in a state of major ritual impurity (junub) is unable to perform the ritual bath (ghusl), then he should perform ablution (wudu) before sleeping.

256. Commentary:

➊ This ablution (wudu) is not obligatory; it is recommended (mustahabb), because in one narration «لا یمس ماء» the words are: "He did not touch water." [مسند أحمد : 43/6] Although this ablution will not purify the one in a state of major ritual impurity (junub), nevertheless, whatever cleanliness can be achieved is a good thing.

➋ Imam al-Nasa'i rahimahullah is pointing towards the difference present in the chain of narration (isnad) of this hadith: when Humayd narrates it, he says «کان النبي صلی اللہ علیه وسلم», whereas ‘Amr, in his chain, says «کان رسول اللہ صلی اللہ علیہ وسلم صلی اللہ علیه وسلم». This demonstrates the caution and precision of the hadith scholars rahimahumullah in transmitting the chain of narration. As for their accuracy and precision in preserving the wording of the hadith, in that regard they were exemplary. May Allah have vast mercy upon them.

257. Commentary:

➊ Washing the hands at the time of eating and drinking is at the very least an act that a person in a state of major ritual impurity (janabah) should perform.

➋ To eat or drink without washing the hands while in a state of janabah is absolutely contrary to sound natural disposition (fitrah), and the Shari‘ah is itself another name for fitrah. However, in ordinary circumstances, it is not necessary to wash the hands at the time of eating and drinking as long as they are clean.

Commentary:
Washing the hands before eating is recommended (mustahabb), even if one is not in a state of major ritual impurity (junub). However, when one is junub, washing the hands becomes obligatory, and performing ablution (wudu) is recommended (mustahabb).

This hadith is stronger compared to the ahadith of the previous chapter; however, those narrations are also authentic. Therefore, reconciliation between them will be as follows: those narrations in which performing ablution (wudu) is mentioned will be understood as indicating recommendation (istihbab), and those in which sleeping without performing ablution is mentioned, the meaning will be permissibility (jawaz).

This ablution (wudu) can refer to the ablution required for prayer, as is mentioned in Hadith 592.
And it can also refer to the linguistic meaning of wudu, that is, washing the hands and mouth.
As is narrated in Sahih Ibn Khuzaymah itself from Aisha radi Allahu anha, she said:
When the Messenger of Allah sallallahu alayhi wa sallam was in need of a ritual bath (ghusl) and (during that time) he wished to eat something, he would wash both his hands, then partake of the food. (Sahih Ibn Khuzaymah, Book of Ablution, Collection of Chapters on the Superfluous Aspects of Purification... Chapter: Mention of the Evidence that the Command for Ablution for the One in a State of Janabah When Intending to Eat is a Command of Recommendation, Guidance, Virtue, and Permission, Hadith: 218)