Tirmidhi

Explanation:
1:
At first glance, this hadith appears to be in contradiction to the narration of Anas radi Allahu anhu: (أَنَّ النَّبِيَّ ﷺ كَانَ يَتَنَفَّسُ فِي الْإِنَاءِ ثَلَاثًا) — that the Prophet sallallahu alayhi wa sallam used to breathe in the vessel three times while drinking water.
The meaning of Abu Qatadah’s hadith is that if someone, while drinking water from a vessel, breathes into the vessel without removing it from his mouth, then this is disliked (makruh).
And the meaning of Anas radi Allahu anhu’s hadith is that the Prophet sallallahu alayhi wa sallam used to drink water from a vessel in three breaths,
and while breathing, he would keep the vessel away from his mouth.
With this explanation, no contradiction remains between the two narrations.

Hadith Commentary:

Allah has created the left hand for such services, and the right hand is for eating, drinking, and all other necessary tasks; therefore, each hand should be used for the task appropriate to its status.

Breathing into the vessel is also impermissible from a medical perspective.

In this way, vapors from the stomach can enter it (Fath al-Bari).

Hadith Commentary:
The wisdom behind not breathing into the vessel while drinking water is that by doing so, saliva and the like may fall into it, which is found unpleasant by nature.
Breathing into the vessel is also not correct according to modern medicine, because vapors from the stomach can enter the water, which may lead to the risk of disease.
As a precautionary measure, the Messenger of Allah (sallallahu alayhi wa sallam) forbade doing so.
If there is a need to breathe while drinking water, milk, or any other beverage, one should remove the vessel from the mouth and then breathe, and after that, drink again as needed.
It is not good in any case to start drinking again after breathing into the vessel.
And Allah knows best.

Hadith Authentication (Takhrij al-Hadith):
[151۔ البخاري فى : 4 كتاب الوضوء : 18 باب النهي عن الاستنجاء باليمين 153، مسلم 267، ابن ماجه 310]

Linguistic Explanation:
Do not breathe with «لَا يَتَنَفَّسْ».
Do not perform istinja (ritual cleansing after relieving oneself) with «لَا يَتَمَسَّحْ».
It is thus understood that performing istinja with the right hand is not permissible.

Hadith Commentary:
➊
Among the etiquettes of relieving oneself is that the right hand should not be used for istinja (cleansing after relieving oneself), because Allah has granted superiority to the right hand over the left.
Therefore, the dignity of the right hand demands that it not be used for lowly and despicable tasks.
The second reason is that the right hand is used at the time of eating; if matters related to istinja come to mind while eating, it will cause discomfort and aversion in one’s disposition.
According to the literalists (Ahl al-Zahir), this prohibition is one of prohibition (tahrim).
Some scholars have written that if one performs istinja with the right hand, purification (taharah) will not be achieved, whereas according to the majority, this prohibition is one of dislike (tanzih), because it pertains to etiquette.
(‘Umdat al-Qari: 2/420)

➋
In the hadith, two phrases are used regarding istinja:
The first is that one should not touch the private part with the right hand.
This pertains to urination.
The second phrase is that one should not perform istinja with the right hand.
This means that after relieving oneself, the right hand should not be used for this task.
Sometimes, while urinating, it becomes necessary to use the hand to avoid splashes, and after relieving oneself, the hand is used when employing stones or water for istinja.
The hadith has clearly stated that in such matters, the use of the right hand is inappropriate.
This is contrary to the dignity and status of this hand.
(‘Umdat al-Qari: 2/420)

➌
When drinking water, one should also not breathe into the vessel, because the harm in this is that the dirty vapor coming from the mouth contaminates the water, making it unsuitable for others to drink. Furthermore, by breathing, it is possible that saliva or nasal mucus may fall into the water.
In addition, it is the habit of animals that when they put their mouths into a water vessel, they continue to drink and breathe at the same time; therefore, the Shari‘ah has prohibited breathing into the vessel while drinking water.
The Islamic etiquette is that for breathing, the vessel should be removed from the mouth, and water should be drunk in three breaths.
(Fath al-Bari: 1/333)

Hadith Commentary: Benefits and Issues:
One should not breathe into the vessel while drinking water; rather, the vessel should be moved away from the mouth.

47. Commentary:

➊ Breathing into the vessel means to breathe while drinking; this is prohibited. Perhaps this prohibition is because, in this situation, there is a possibility that filth may be expelled from the nose along with the breath, which could contaminate the drink. Furthermore, with the breath, harmful substances from the lungs may also mix in and enter the water. Additionally, this resembles the behavior of animals, as they breathe while drinking. Therefore, it is necessary to separate the vessel from the mouth when taking a breath.

➋ Since the right hand is used for eating, it has been prohibited to use it for istinja (cleansing oneself after relieving oneself). Sound intellect also demands that the same hand should not be used for both eating and istinja.

Lexical Explanation:
«لَا یَمَسَّنَّ» is a verb form of prohibition, and the heavy noon (نون ثقیلہ) is for emphasis.
«مَسّ» means: do not perform istinja (ritual cleansing after relieving oneself).
«وَلَا یَتَمَسَّحُ» means: to move and rub the hand so that the flowing impurity is removed, or to clean an object smeared with impurity by hand.

Benefits and Issues:
Three rulings are mentioned in this hadith:
➊ First, that one should not touch or hold one's private part with the right hand while urinating. Second, that one should not perform istinja (ritual cleansing) with this hand. Doing so is not only prohibited (haram) but also bad manners and a sign of lack of refinement. Third, that one should not breathe into a vessel while drinking any beverage, etc.
➋ Breathing into a vessel is prohibited because the germs expelled through breath may enter the beverage or drink and then enter the stomach. According to medical research, these germs are harmful and injurious to health.
➌ The hadith in which breathing is mentioned means that the one drinking should not gulp down the drink in a single breath, but rather drink in three sips and exhale outside the vessel.

Takhrij:
«أخرجه البخاري، الأشربة، باب النهي عن التنفس في الإناء، حديث:5630، ومسلم، الأشربة، كراهة التنفس في نفس الإناء.....، حديث:267 بعد حديث:2027، وحديث ابن عباس: أخرجه أبوداود، الأشربة، حديث:3728، والترمذي، الأشربة، حديث:1889 وسنده صحيح.»©Explanation:
➊ In this hadith, there is a prohibition against breathing into the vessel.
The reason for this is that by breathing into the vessel, there is a risk that saliva or spittle may drip into the drink, which would be unpleasant for another person. Furthermore, the air that comes out from the lungs through breathing contains harmful substances that are injurious to health.
➋ It is preferable that a person drinks in three breaths and removes the vessel from his mouth to breathe.
➌ It is also not permissible to blow into food or drink items.
If the food or drink is too hot, one should wait and consume it after it has cooled down.
Similarly, if a straw or something similar falls into it, it should be removed by hand and not by blowing.
➍ Some scholars consider it impermissible to recite the Qur’an or any supplication and then blow (do dam) for the purpose of seeking blessing (tabarruk), while other scholars say that by reciting Surah al-Fatihah and prescribed supplications, some effect is produced in it; therefore, they do not include blowing after recitation (dam) among the prohibited forms of blowing, but rather consider it permissible.
For further details, see Sunan Abu Dawood, Urdu, Darussalam edition, Hadith: 3722, under the section “Fawa’id wa Masail” (Benefits and Issues).