Tirmidhi

Explanation:
1:
With the condition that the stone is sharp and blood flows from it—this is the meaning of "ma anhara ad-dam" (that from which blood flows): whatever causes blood to flow, eat from it.

2:
The opinion of the scholars is correct,
because the hadith of the chapter supports their statement.

3:
That is, Shu’bi narrated from both Muhammad bin Safwan and Jabir bin Abdullah.

Hadith Commentary: Benefits and Issues: (1)
In this hadith, the incident involving the polytheist named Ghawrath bin Harith is mentioned in extreme brevity. The full incident is as follows: When the Prophet (sallallahu alayhi wa sallam) said, "Allah, the Exalted, will protect me," the sword fell from his hand, and according to Ibn Ishaq, Jibril (alayhis salam) pushed him, causing the sword to fall. The Prophet (sallallahu alayhi wa sallam) picked up the sword, questioned him, and said, "Now who will protect you from me?" He replied, "Be a good captor," because no one can save except you. The Prophet (sallallahu alayhi wa sallam) said, "Do you bear witness that there is no deity except Allah and that I am the Messenger of Allah?" He said, "I promise that I will not fight against you, nor will I support those who fight against you." After this, the Prophet (sallallahu alayhi wa sallam) called his companions, and when they arrived, they saw a Bedouin sitting with the Prophet (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) informed his companions of the incident, and then let him go. He returned and informed his people of the incident and praised the Prophet (sallallahu alayhi wa sallam). Later, he became a Muslim.

(2)
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) led each group in two separate units (rak‘ahs) of prayer. In this way, the second set of two units was supererogatory (nafl) for the Prophet (sallallahu alayhi wa sallam), but obligatory (fard) for the second group. Thus, it is established that it is permissible to perform an obligatory prayer behind someone who is performing a supererogatory prayer.

(3)
The author has described as many forms of prayer as there are, and all forms are permissible according to the situation and context. Prayer should be performed in whatever way is possible; it must not be abandoned. Imam Malik rahimahullah and Imam Shafi‘i rahimahullah preferred the method from the hadith of Sahl bin Abi Hathmah radi Allahu anhu. Imam Ahmad rahimahullah preferred the hadith of Ibn Jubayr rahimahullah, and Imam Abu Hanifah rahimahullah preferred the method of Jabir radi Allahu anhu, i.e., hadith number 308.