Nasai

321. Commentary:

➊ Umar and Ibn Mas'ud (radi Allahu anhuma) did not consider dry ablution (tayammum) sufficient for one in a state of major ritual impurity (janabah), whereas Ammar and other Companions (radi Allahu anhum) considered tayammum to be sufficient in place of the ritual bath (ghusl) as well. The above conversation took place in this context.

➋ Although it is not mentioned in this narration, in all previous narrations it is explicitly stated that the incident regarding janabah happened to both Umar and Ammar (radi Allahu anhuma). Ammar (radi Allahu anhu) presented this incident in support of his position, but Umar (radi Allahu anhu) could not recall the incident, so he was not satisfied and remained firm on his stance. However, when Ammar (radi Allahu anhu), in view of Umar’s (radi Allahu anhu) eminence, offered to refrain from narrating the incident, Umar (radi Allahu anhu) did not approve of this, rather he said: “Narrate it on your own responsibility.” After Umar (radi Allahu anhu), this difference ended. Now the unanimous position of the Muslim Ummah is that if water is not available to one in a state of janabah, then tayammum is sufficient.

➌ Imam al-Nasa’i (rahimahullah) has narrated this hadith multiple times, with slight differences in wording. In some places, it is abridged. When all the narrations are combined, the complete picture of the incident that emerges—and whose details are also present in this narration—is the original version. This is the correct method of reasoning from any narration that has multiple chains of transmission.

Hadith Commentary:
1.
Imam Tirmidhi rahimahullah states that several among the noble Companions radi Allahu anhum ajma‘in of the Messenger of Allah sallallahu alayhi wa sallam held the view that in tayammum, a single strike (on the earth) suffices for both the face and the hands. Among them are Ali radi Allahu anhu, Ammar radi Allahu anhu, and Ibn Abbas radi Allahu anhu. Among the Tabi‘in, Shu‘bi, Ata’ rahimahullah, and Mak‘hul rahimahullah, among others, also held this view. Similarly, among the Imams, Imam Ahmad ibn Hanbal rahimahullah and Imam Ishaq ibn Rahwayh rahimahullah also maintained this position.

However, some scholars say that in tayammum, one strike is for the face and a second strike is for the hands up to the elbows. Among them are Ibn Umar radi Allahu anhu and Jabir radi Allahu anhu. Ibrahim Nakha‘i rahimahullah, Hasan Basri rahimahullah, and Sufyan Thawri rahimahullah also held this view. Among the Imams, Imam Malik rahimahullah, Imam Abdullah ibn Mubarak rahimahullah, and Imam Shafi‘i rahimahullah adopted this position.

Imam Bukhari rahimahullah, in this matter, supports Imam Ahmad ibn Hanbal rahimahullah, that one should strike the earth only once, then wipe the face and the hands. Although in this narration there is brevity, mentioning that the back of the right hand is wiped with the left hand, or the back of the left hand is wiped with the right hand, i.e., only the back of the hand is mentioned in this narration, and there is no mention of wiping the inner palm. However, in other narrations, this is clarified.

In Abu Dawud, it is stated that the Messenger of Allah sallallahu alayhi wa sallam struck his hands on the earth, then dusted them off, then wiped the palms, the left with the right and the right with the left, and after that wiped his face. (Sunan Abi Dawud, al-Taharah, Hadith: 321)

Hafiz Ibn Hajar rahimahullah has transmitted a narration from Allamah Isma‘ili rahimahullah which is very clear. The Messenger sallallahu alayhi wa sallam said to Ammar radi Allahu anhu: “It would have sufficed you to strike your hands on the earth, then dust them off, then wipe the left hand with the right and the right hand with the left, and after that wipe your face.” (Fath al-Bari: 1/5959)

2. It is also possible that Imam Bukhari rahimahullah intended to explain the method of tayammum for one in a state of major ritual impurity (janabah), that the tayammum of a person in janabah is the same as the tayammum for minor ritual impurity (hadath asghar). This means that for tayammum due to janabah, there is no need to roll in the dust, as Ammar radi Allahu anhu had done, but rather it suffices to strike the earth with the hands and then wipe. However, in our view, the first position is more likely: that Imam Bukhari rahimahullah intended to establish that a single strike suffices in tayammum, and it is not the case that after one strike is used, it becomes “used” and a second strike is required for the face; rather, with a single strike, both the face and the hands are wiped.

And Allah knows best.

Hadith Commentary:
Qur’anic Verse:
﴿أولامستم النساء﴾ (al-Ma’idah: 6)
Clearly establishes the permissibility of dry ablution (tayammum) for one in a state of major ritual impurity (junub), because here “touch” (lamastum) refers to sexual intercourse.
Abdullah ibn Mas’ud (radi Allahu anhu), upon hearing this verse, was unable to provide any response.
However, he did mention a certain expediency.
It is mentioned in Musnad Ibn Abi Shaybah that later Abdullah ibn Mas’ud (radi Allahu anhu) retracted his earlier opinion, and Imam Nawawi (rahimahullah) stated that Umar (radi Allahu anhu) also retracted his statement.
Imam Nawawi (rahimahullah) says that there is consensus (ijma’) of the entire Ummah on this: that tayammum is valid for one in a state of major ritual impurity (junub), for a menstruating woman (ha’idh), and for a woman experiencing postnatal bleeding (nufasa), when they do not find water or are ill such that using water would worsen their illness, or if they are in a state of travel and do not find water, then they should perform tayammum.
Umar (radi Allahu anhu) did not recall the incident involving Ammar (radi Allahu anhu).
Even though he was with Ammar during the journey.
However, he was in doubt.
But Ammar’s account was correct, and for this reason, all the scholars issued a legal verdict (fatwa) based on his narration that tayammum is permissible for one in a state of major ritual impurity (junub).
The opinions of Umar (radi Allahu anhu) and Ibn Mas’ud (radi Allahu anhu) were set aside.
When the statements of such eminent Companions can be set aside in opposition to an authentic hadith, then how can the statement of an Imam or a mujtahid be accepted if it contradicts the hadith?
For this very reason, our great Imam Abu Hanifah (rahimahullah) himself stated: “If the hadith is authentic, then that is my school (madhhab).”
“If you find any of my statements contrary to an authentic hadith, then leave my statement and act upon the authentic hadith.”
Rahimahullah Ta’ala, Ameen!

Hadith Commentary:
1.
The purpose of Imam Bukhari rahimahullah is to show that just as in the absence of water, one may perform tayammum in place of ablution (wudu) and ritual bath (ghusl), similarly, if there is only enough water to quench thirst, then in such circumstances, tayammum may also be performed. And if there is more water, sufficient for ablution or ritual bath, but its use poses a risk of illness or death, then there is also no harm in performing tayammum.

In this regard, he has presented two narrations. The first narration is brief and contains some advancement and delay (in the order of events). Imam Bukhari rahimahullah has therefore mentioned the second narration so that the actual situation of the debate between Abu Musa al-Ash'ari radi Allahu anhu and Abdullah ibn Mas'ud radi Allahu anhu becomes clear. Abdullah ibn Mas'ud radi Allahu anhu did not permit tayammum for one in a state of major ritual impurity (junub).

Upon this, Abu Musa al-Ash'ari radi Allahu anhu first presented the incident of Ammar and Umar radi Allahu anhuma. Abdullah ibn Mas'ud radi Allahu anhu, following the principles of debate, replied that Umar radi Allahu anhu had said to Ammar radi Allahu anhu, "Fear Allah regarding this matter."

The meaning was that the very incident you are presenting as evidence is denied by the person involved himself, so how can it be presented as proof in such circumstances? After this, Abu Musa radi Allahu anhu presented the verse of tayammum as evidence, to which Abdullah ibn Mas'ud radi Allahu anhu could not respond. Rather, he was compelled to reveal the real underlying reason, that his denial was due to a legal expediency (maslahah shar‘iyyah): that under the pretext of this permissibility, everyone would start performing tayammum even in slight cold, which is not the intent of the Shari‘ah.

In view of this expediency, he did not wish to issue this fatwa.

Hafiz Ibn Hajar rahimahullah says that Abdullah ibn Mas'ud radi Allahu anhu later retracted his fatwa regarding tayammum for one in a state of major ritual impurity (junub), as is mentioned in the Musannaf of Ibn Abi Shaybah, but its chain of transmission is disconnected.

(Fath al-Bari: 1/593)

2.
The verse of tayammum which Abu Musa al-Ash'ari radi Allahu anhu presented as evidence contains the words: "aw lamastum al-nisa’" (or you have touched women). If by this, intercourse (jima‘) was not meant, then Abdullah ibn Mas'ud radi Allahu anhu could have replied that the verse you are presenting as evidence, in it, "touch" does not mean intercourse, but rather physical touch by hand is meant, i.e., this is not about major ritual impurity (janabah), but about minor impurity (hadath asghar). However, Abdullah ibn Mas'ud radi Allahu anhu did not say this. From this, it is understood that according to him as well, in this noble verse, "touch" does not mean touch by hand, but rather intercourse.

(I‘lam al-Hadith by al-Khattabi: 1/345)

321. Commentary:
➊ Any Muslim may exercise ijtihad (independent reasoning) in religious matters until he finds someone with superior knowledge, and then he should have his actions confirmed and corrected by that person, just as ‘Ammar radi Allahu anhu did.
➋ In the soundest narrations regarding tayammum, one should strike the earth with the hands only once, and then wipe the hands and face. This act suffices for both minor impurity (hadath asghar) and major impurity (hadath akbar, i.e., ritual impurity due to janabah or menstruation) until water is found.
➌ In this incident of ‘Ammar radi Allahu anhu, ‘Umar radi Allahu anhu was also with him, but he forgot and did not remember, and sometimes such things do happen.