Nasai

331. Commentary: See Sunan an-Nasa'i, Hadith: 56 and its benefits and issues.

Hadith Commentary:
This hadith refutes those who say that in such a situation, it was necessary to remove the soil from there. This hadith has already been mentioned several times before.
It also sheds light on the noble character of the Prophet (sallallahu alayhi wa sallam).
Sallallahu alayhi wa ala alihi wa sahbihi wa sallam a thousand times, equal to the number of every particle.

Hadith Commentary:
➊
The purpose of the Messenger of Allah (sallallahu alayhi wa sallam) was that if you scold or rebuke the Bedouin during urination, his clothes and body will become contaminated with urine, and the area of the mosque will also become more impure. Furthermore, there is also the risk of harm to him if his urination is interrupted. Therefore, showing leniency, you (sallallahu alayhi wa sallam) allowed him to finish urinating. When he was done, you advised him and had a bucket of water brought to pour over the place of urine.
This establishes the principle of ease in religious matters.

➋
In any case, this hadith sheds light on the character and conduct of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
The supplication of this Bedouin was inappropriate because he restricted Allah’s mercy, which is in fact universal.

Hadith Commentary:
(1)
The mercy of Allah, the Exalted, is very vast; its expanse encompasses everything, yet the Bedouin limited it. However, Allah, the Exalted, has described His servants in such a way that, when supplicating, they include other believers as well. Thus, Allah, the Exalted, mentioned this distinguishing characteristic of theirs, saying:
“They say: ‘Our Lord! Forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment toward those who have believed. Our Lord! Indeed, You are Most Kind, Most Merciful.’” ()
(2)
Perhaps this is the same Bedouin who urinated in the mosque, as in a hadith it is mentioned that a Bedouin came to the mosque and began supplicating: “O Allah! Forgive me and forgive Muhammad (sallallahu alayhi wa sallam), and do not grant forgiveness to anyone else along with us.” Then he sat in a corner of the mosque and began to urinate… (Jami‘ at-Tirmidhi, Book of Purification, Hadith: 147)
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) corrected the Bedouin for making an incorrect supplication, even though the reason for his mistake was his love and reverence for the Prophet (sallallahu alayhi wa sallam).
And Allah knows best.

882. Commentary:
One should not supplicate in this manner, and the one who made this supplication was the same Bedouin who had urinated in the mosque, as is evident from the hadith of Jami' al-Tirmidhi [147].

1217. Commentary:

➊ The speech of the Bedouin was not addressed to any human being, such that it would invalidate the prayer. This is not among the prescribed and legislated supplications, which is why clarification has been provided in the chapter heading through parentheses. The purpose of the chapter is that although such speech is not appropriate during prayer, since it is addressed solely to Allah, it does not invalidate the prayer. Nevertheless, one should not go beyond the prescribed and transmitted supplications in prayer. It is possible that a supplication composed from oneself may not be correct.

➋ A supplication should be comprehensive and encompassing; thus, it is not correct to make such a supplication in which the vast grace and bounty of Allah, the Exalted, is restricted.

1218. Commentary: "You have narrowed something vast." Allah's mercy is beyond human imagination. There is no limitation to it; therefore, one should neither feel shy nor let one's heart become constricted when asking. The discussion of possibility and impossibility is for us; before Allah, everything is present and existent. A person should ask with an open heart. The existence of means is also in the hands of Allah, the Exalted. He Himself will provide them; however, it is necessary that the supplicant adopts the posture of one who asks.

56. Commentary: Apparently, this narration is contrary to those narrations in which the dryness of the ground is considered its purification. However, it can be said that those narrations pertain to such ground whose impurity is not known at the time and it dries up, whereas this narration pertains to such ground whose impurity is known at the time, as is the case in the mentioned incident. Or, in this narration, temporary purification is mentioned, and in those narrations, permanent purification is. It is better to act upon a narration in a specific circumstance than to abandon it altogether. Reconciling between narrations is far superior to abandoning any of them. And Allah knows best.