Nasai

90. Commentary:

➊ This narration is also found in Sahih al-Bukhari in the same manner. In addition, it is also reported in Sahih Ibn Khuzaymah, Sunan al-Bayhaqi, and others with «فتوضا», but in Sahih Muslim it is without «فتوضا». Apparently, this indicates that the command to blow the nose three times applies to everyone who wakes up from sleep. This is also the preferred view of Hafiz Ibn Hajar rahimahullah. See: [فتح الباري : 413/6 ، تحت حدیث : 3295]
From the wording of Sahih al-Bukhari, Sunan al-Nasa’i, and others, it is inferred that this command is for the one who, after waking up, performs ablution (wudu), so he should carry out this act. Thus, this command is emphasized for those who wake up at night to perform ablution, otherwise, the command to rinse the nose three times and to blow the nose three times is for everyone performing ablution. According to some Imams, considering both hadiths... this command is for both: for the one who wakes up from sleep and for the one performing ablution. A third opinion is that, without «فتوضا», this narration is from only one narrator, whereas most other narrators report it with «فتوضا», so this narration appears to be more authentic with this addition. In this case, the ruling of this hadith will be only for those who wake up to pray and perform ablution for it. This command will not be for everyone who wakes up, that he must blow his nose three times upon waking.

➋ What is meant by the devil spending the night is that the devil spends the entire night at the root of the nose. The hadith scholars have also interpreted these words according to their apparent reality, because this is the only route for him to enter the body, through which he reaches the heart. The purpose of blowing the nose is to remove his effects.

Takhrij al-Hadith:
[138۔ البخاري فى : 59 كتاب بدء الخلق : 11 باب صفة إبليس وجنوده 3295، مسلم 238، نسائي 90]

Linguistic Explanation:
«مَنَام»: Sleep.
«خَيْشُوْم»: Nostril.

Understanding of the Hadith:
In these ahadith, there is an instruction to rinse the nose during ablution (wudu), which is evidence of its obligation.

Hadith Commentary:
From all these ahadith, Imam Bukhari rahimahullah has established the existence of devils (shayatin), and most of the ways in which they mislead the children of Adam have been mentioned in these ahadith.
Those who deny the existence of shayatin, in the light of the Qur’an and hadith, are not entitled to be called Muslims.
The correspondence between the chapter and the ahadith is evident.

Hadith Commentary:
1.
The spending of the night by Shaytan is a reality, because this is the only path to reach the heart and mind.
If, upon waking, one acts according to the Prophetic guidance, the effects of his night stay can be removed. Moreover, Shaytan does not spend the night on the nose of every sleeper; rather, he spends the night on the nose of the one who sleeps without remembering Allah.
2.
From all these narrations, Imam Bukhari rahimahullah has established the existence of Shaytan, and most of the ways in which he misguides the children of Adam have been mentioned in these ahadith.
Those who deny the existence of Shaytan are, in reality, themselves shayatin.
May Allah protect us from their evil.
Ameen.
Some facts about Iblis:
Imam Bukhari rahimahullah has mentioned twenty-eight ahadith regarding Iblis, his agents, his machinations, and their remedies.
Now, some undeniable facts about him are presented so that we may remain vigilant against him:
➊
Allah Ta’ala has declared him an open enemy and has instructed us to consider him as such, because if we do not regard him as an enemy, we will not be able to take any measures to protect ourselves from him.
The statement of Allah Ta’ala is:
﴿إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚإِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ﴾
“O people! Shaytan is certainly your enemy, so take him as an enemy. He only calls his followers so that they may become companions of the blazing Fire.” (Fatir: 35/6)
➋
This deceiver does not come openly and convince with arguments, rather he shows green gardens (false hopes) and casts whispers.
He does not leave one alone until death, and continues to try to misguide in one way or another.
It is the mercy of Allah Ta’ala that He has informed us of his methods of attack.
When one is aware of an impending danger, it is easier to prevent it.
This Shaytan does not take anyone by the hand and lead them away from the path of guidance, rather he sits on the path of guidance and casts whispers.
This is the only authority he has been given.
Allah Ta’ala has informed us about his plot in these words:
﴿مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ﴾
“From the evil of the retreating whisperer, who whispers in the hearts of mankind.” (An-Nas 114/4, 5)
In these verses, Allah Ta’ala has used two words to introduce him:
(al-waswas) — the one who repeatedly puts evil thoughts into the heart in an imperceptible manner.
(al-khannas) — the one who appears and then hides, and after putting evil thoughts into the heart, retreats.
➌
He has also been successful to some extent in his objectives, because in this world of color and scent, the grateful servants of Allah are very few, while the earth is filled with those who stay away from Him.
The statement of Allah Ta’ala is:
﴿قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآَتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ﴾
“Iblis said: Because You have led me astray, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them, from their right and from their left, and You will not find most of them grateful.” (Al-A’raf 7/16, 17)
Thus, he has proven his claim true.
The statement of Allah Ta’ala is:
﴿وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِّنَ الْمُؤْمِنِينَ﴾
“Iblis proved his assumption about them to be true, so they followed him, except for a group of the believers.” (Saba: 34/20)
➍
On the Day of Resurrection, he will openly declare his disassociation and will completely deny any responsibility for the crime.
The statement of Allah Ta’ala is:
﴿وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّـهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ ۖإِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ ﴾
“When the matter is decided, Shaytan will say: Indeed, Allah promised you the promise of truth, and I promised you but I broke my promise to you. I had no authority over you except that I called you and you responded to me. So do not blame me, but blame yourselves. I cannot help you, nor can you help me. I deny your associating me (with Allah) before. Indeed, for the wrongdoers is a painful punishment.” (Ibrahim: 14/22)

Hadith Footnote:
Vocabulary of the Hadith:
:
Khayashim:
It is the plural of khayshoom,
It refers to the upper part of the nose,
and according to some, it refers to the entire nose.

Lexical Explanation:
«يَبِيتُ» spends the night.
«خَيْشُومِهِ» is with a fathah on the "kha"; it means the upper part of the nose, i.e., the bridge of the nose. According to some, the entire nose is meant.

Benefits and Issues:
➊ The spending of the night by Shaytan can be understood literally (and this is closer to the apparent meaning of the hadith), and it is also possible that it is metaphorical, meaning the filth and impurity that accumulates and hardens in the nose, which causes lethargy and heaviness in a person’s disposition—something that aligns with Shaytan’s nature and pleasure. Therefore, this impurity has been referred to as Shaytan.
➋ In this hadith, the command to clean the nose is absolute, but it will either be restricted to ablution (wudu), as some narrations support this, in which case cleaning the nose will be counted among the acts of ablution, or it will be considered absolute and done before ablution, counted among the preparatory acts before ablution, such as istinja (cleansing after relieving oneself), etc. In any case, whether restricted or absolute, presenting this hadith in this chapter is correct.