Nasai

60. Commentary:
➊ The relevance of the hadith to the chapter is clear: the Messenger of Allah (sallallahu alayhi wa sallam) mentioned snow (baraf) as equivalent to water, therefore ablution (wudu) can be performed with it.
➋ The mention of water, snow, and hail in this supplication is intended to mean: "O Allah, remove my sins from me by every possible means." These may also allude to the various forms of Allah’s mercy.

➊ Benefits and Issues:

Reading «اللهم باعد بيني» and so on is more correct; the jurists of the Hanafi school have also supported this. Thus, in Sharh Wiqayah Urdu [ص 94], the eminent mujtahid, researcher, and supporter of the Hanafi school, Allamah Kamal ibn al-Humam rahimahullah, states that instead of «سبحانك اللهم», reading «اللهم باعد بيني» and so on is mostly correct. [فتح القدير 289/1]

Hadith Commentary:

The supplication of istiftah (opening supplication) has been narrated in several forms, but among all, this is the most authentic supplication. The "Subhanak Allahumma" which is commonly recited is also narrated from Aisha (radi Allahu anha). However, there is weakness in the chain of this narration. Nevertheless, it can also be recited. However, preference is given to the former, and this is the practice of the Ahl al-Hadith.

Hadith Commentary:
(1)
This is called the supplication of opening (du‘a al-istiftah).
Imam al-Bukhari rahimahullah has established that something may be recited between the opening takbir (takbir tahrimah) and Surah al-Fatihah.
It should be noted that other opening supplications are also reported in the hadith, but the aforementioned supplication is the most authentic, and it should be recited quietly.
In addition to this, the following supplication may also be recited, which is concise, easy, and comprehensive:
(Subhanak Allahumma wa bihamdik, wa tabarak asmuk, wa ta‘ala jadduk, wa la ilaha ghayruk) (Sunan Abi Dawud, Kitab al-Salat, Hadith: 776)
From a narration in Sunan al-Bayhaqi, it is understood that different opening supplications can also be combined, but in terms of its chain of transmission, this narration is not authentic, as Imam al-Bayhaqi himself has clarified.
(al-Sunan al-Kubra lil-Bayhaqi, Bab man rawa al-jam‘ baynahuma: 2/35)
(2)
Since recitation is to be started after the opening supplication, it is Sunnah to recite the ta‘awwudh (seeking refuge) in light of the command of the Noble Qur’an.
It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, when he would stand for prayer, after the opening supplication, would recite the following ta‘awwudh:
(A‘udhu billahi al-sami‘ al-‘alim min al-shaytan al-rajim min hamzihi wa nafkhihi wa nafthihi) (Sunan Abi Dawud, Kitab al-Salat, Hadith: 775)
The statement of Allah, the Exalted, is:
﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّـهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ﴿٩٨﴾
“When you recite the Qur’an, seek refuge with Allah from the accursed Shaytan.” (al-Nahl 16:98)
Based on the generality of this verse, the early scholars have stated the legitimacy of reciting the ta‘awwudh at the beginning of every rak‘ah, whereas the preferred opinion is that the ta‘awwudh should be recited only in the first rak‘ah.
As the following hadith is clear evidence of this:
When the Messenger of Allah sallallahu alayhi wa sallam would stand for the second rak‘ah, he would begin the recitation with ﴿الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ﴾.
(Sahih Muslim, Kitab al-Masajid wa Mawadi‘ al-Salat, Hadith: 1356(599))

Hadith Commentary: Benefits and Issues: Although the Messenger of Allah (sallallahu alayhi wa sallam) was protected from general sins and shortcomings, yet, according to the natural principle of "the closer one is, the greater the bewilderment," he (sallallahu alayhi wa sallam) would remain extremely fearful and apprehensive of those slips and shortcomings which, due to human requirements, could occur from him (sallallahu alayhi wa sallam) as a result of forgetfulness or inadvertence. And even though these were not acts of disobedience or sin, considering his (sallallahu alayhi wa sallam) lofty and exalted status and his nearness (to Allah), they could be subject to reproach.

A famous saying is:
(HASANATU AL-ABRAR SAYYI'ATU AL-MUQARRABIN)
"The good deeds of the righteous are (considered as) shortcomings for those brought near (to Allah)."

Those who have higher ranks face greater difficulties, and from the supplication of the Prophet (sallallahu alayhi wa sallam) it is understood that no matter how high a person attains in rank and status, he cannot escape the requirements of human nature, and without the guidance and enabling grace (tawfiq) of Allah the Exalted, he cannot remain free from errors and slips.

And sins, like material filth and dirt, are the filth and dirt of the heart and soul, and are the cause of the fire of Allah's wrath and its burning and scorching. Therefore, to cool this heat and burning, there is a need for the water of Allah's forgiveness and mercy, (as well as) snow and hail.

781. Commentary:
➊ Among the supplications of thana (opening glorification), this supplication is established with the most authentic chains of narration, though slight variations in wording are also reported.
➋ It is Sunnah to recite thana quietly.
➌ The final phrase, “O Allah! Wash me with snow, water, and hail.”—the mention of snow and hail is either for emphasis, or in the sense that this water is pure and clean from earthly impurities, thus the cleansing will be excellent. The wisdom mentioned in “the mention of snow and hail for cleansing” is that these words are used as a form of optimism (tafa’ul), meaning: O Allah! Due to my sins, I have become deserving of the heat of the Fire, so protect me from them, and wash away my faults with cool snow and hail, and grant me complete safety and protection from the burning of the Fire. «والله اعلم»
➍ The noble Companions (radi Allahu anhum ajma‘in) used to follow all the states and actions of the Noble Prophet (sallallahu alayhi wa sallam), whether apparent or hidden. In this way, Allah Ta‘ala preserved the religion through them. «رضي الله عنهم وارضاهم»

896. Commentary:

➊ The most authentic narration regarding the opening supplication (du'a al-istiftah) is this one; therefore, reciting it is preferable. Imam Malik was not of the opinion that the opening supplication should be recited, but in the presence of so many authentic narrations, this stance is astonishing.

➋ Water, snow, and hail refer to different kinds of mercies. Allah, the Exalted, has various attributes, such as pardon and forgiveness, forgiveness (maghfirah), and mercy (rahmah). The mention of snow and hail along with water is for emphasis, meaning: O Allah! Remove the heat and intensity of these sins—which are a cause for entering the fire of Hell—with water, snow, and hail.

➌ “Put a distance between me and my errors as great as the distance between the East and the West.” This means that just as it is impossible for the East and West to meet, likewise keep sins far from me and me far from sins.

➍ Allamah Kirmani rahimahullah says: It is possible that in this opening supplication there is an allusion to three time periods: the distance between me and my errors refers to future sins, purification (tanqiyah) refers to slips of the present time, and washing away sins refers to sins committed in the past. And Allah knows best. [فتح الباري : 2؍298 ، تحت حدیث : 744]

➎ It is also understood from this blessed hadith that purification (taharah) can be attained with snow and hail.

➏ This also shows that the noble Companions radi Allahu anhum would always inquire about the conditions and events of the Prophet sallallahu alayhi wa sallam, and about his actions and states, to such an extent that Allah, the Exalted, through them, preserved His complete religion for us in a safeguarded form.

335. Commentary: See Sunan an-Nasa'i, Hadith: 60 and its benefits and issues.

Commentary:
(1)
The noble Companions (radi Allahu anhum ajma'in) had such a passion for knowledge that they would directly ask the Messenger of Allah (sallallahu alayhi wa sallam).
And they would not wait
for him (sallallahu alayhi wa sallam) to explain on his own.
However, at times, they would refrain from asking out of consideration
that perhaps this question might be displeasing to the Messenger of Allah (sallallahu alayhi wa sallam).
And they would also avoid asking unnecessary questions.

(2)
The meaning of being distanced from sins is that Allah, by His mercy and enabling grace (tawfiq), keeps one protected from sins.
And not only do we refrain from committing sins, but we do not even go near them.

(3)
Sins are likened to filth and dirt.
Therefore, utmost cleanliness is compared to the cleanliness of a white garment.
Because a white garment is cleaned with greater attention and care,
so that even the slightest stain or blemish left on it would be considered very unpleasant.
The meaning is that Allah, the Exalted, forgives all minor and major sins.

(4)
Sins are a cause for being taken to Hellfire.
The soul feels unease because of them,
just as the body feels discomfort from external heat.
Therefore, for the cleansing from sins, cooler substances are mentioned,
so that the heart may attain coolness and tranquility.

(5)
The Noble Prophet (sallallahu alayhi wa sallam) was infallible (ma'sum).
But he would seek forgiveness (istighfar) to express servitude ('ubudiyyah) and to teach the ummah.

Lexical Explanation:
«هُنَيْهَةَ» The "ha" has a dammah, the "noon" has a fathah, the "ya" is sakin (quiescent), and the second "ha" has a fathah. There is a slight pause.
«نَقِّنِي» The "noon" has a fathah, the "qaf" has a shaddah and a kasrah. It is the imperative form from «تنقية», meaning "purify, cleanse."
«يُنَقّٰي» Passive verb form.
«الدَّنَسِ» The "dal" and "noon" both have a fathah; it means dirt or filth.
«الثَّلْجِ» The "tha" has a fathah and the "lam" is sakin; it refers to the vapors that, due to the coldness of the atmosphere reaching the freezing point, become solidified and fall to the ground like carded wool (this is what is called snow).
«وَالْبَرَدِ» Both the "ba" and "ra" have a fathah; it is the water from clouds that, after freezing in cold air, falls to the ground in the form of hailstones.

Benefits and Issues:
➊ From this hadith, it is understood that after the opening takbir (takbir tahrimah) and before the recitation, there is a slight pause, and during this pause, it is Sunnah to recite this supplication.
➋ It is also understood from this that the opening supplication (du'a al-istiftah) should not be recited aloud, but rather quietly.
➌ Sins have an intense heat and burning, which the believer feels in this world, while the sinner feels it in the Hereafter. To extinguish this heat and burning, cold water and snow are more effective; therefore, these things are mentioned in the supplication. «والله أعلم بالصواب»