Tirmidhi

1:
From this hadith, it is understood that rinsing the mouth (khal) and drawing water into the nose (istinshaq) with a single handful of water is superior. There are also hadiths in which separate water is taken for each, but the narrations regarding using a single handful for both are more numerous and the most authentic. Both methods are permissible, but using a single handful for both is better. Allamah Muhammad ibn Isma'il al-Amir al-Yamani states in "Subul al-Salam":
The closest (correct) view is that there is choice in both methods, and each is Sunnah, even though the narrations that combine both actions in a single handful are more numerous and more authentic.
It should be clear that the difference is only regarding which is better, not about permissibility or impermissibility.

2:
Two statements are narrated from Imam Shafi'i in this regard: one is the same as what Imam Tirmidhi has transmitted here, and the other is combining both actions in a single handful, and this is his well-known opinion.

Hadith Authentication (Takhrij):
[136۔ البخاري فى : 4 كتاب الوضوء : 39 باب غسل الرجلين إلى الكعبين 186، مسلم 235 أبوداود 100]

Linguistic Explanation:
«تَوْر»: A vessel, bowl, or any container like a pot.
«اسْتَنْثِرْ»: He blew his nose.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has already mentioned the issue of washing the feet during ablution (wudu) twice (1).
Both feet should be washed; one should not wipe (masah) over the feet. See (Chapter 27) (2).
Washing the feet while wearing shoes instead of wiping over them, see (Chapter 30).
If the topic of "washing the heels" is also included, then it is as if he has mentioned this issue three times.
Now, he is mentioning this issue here only in accordance with the order of the noble verse, but to avoid repetition, he has restricted this title with the condition "up to the ankles" so that it is distinguished from other translations.
2.
Some commentators have considered this title as a supplement to the previous one, stating that Imam Bukhari rahimahullah is also establishing the obligation of wiping the entire head, that just as (rijlayn) — which are among the limbs of ablution — are washed completely, so too should the entire head be wiped.
The reasoning is that washing the feet up to the ankles is established, and the "ankles" of the head are the ears; thus, the head should be wiped including the ears, because the narrations in the Sunan collections that include the ears as part of the head are not according to Imam Bukhari's rahimahullah criteria. With this subtle style, he has alluded to those narrations.
3.
In this regard, Imam Bukhari rahimahullah wishes to make another point: that in the Noble Qur'an, the limit for washing the feet has been specified, i.e., they should be washed up to the ankles.
Whether (arjulakum) is read in the accusative or genitive case, in both situations, washing the feet is determined, because the word "ila" is for delimitation, and no one holds that there is a limit for wiping (masah). Therefore, those who, by reading it in the genitive, claim that wiping over the feet is intended, are incorrect. Furthermore, in the Arabic language, the word "masah" is also used in the sense of washing; even if it is accepted under the meaning of wiping, the intent of the Lawgiver (shari‘ alayhi salam) is still fulfilled only by washing them, because the blessed practice of the Messenger of Allah sallallahu alayhi wa sallam was to wash them, whether it is read in the accusative or genitive.
4.
Wiping over the feet is only permissible when socks (khuffayn) are worn.
It is established from the Messenger of Allah sallallahu alayhi wa sallam that he wiped in such a state, but when the feet are bare, there is no other prescribed way except washing them.
Moreover, by washing the feet, the act of wiping is automatically fulfilled, but the reverse — that by wiping, the act of washing is also fulfilled — is not held by anyone.
5.
Imam Bukhari rahimahullah has also established from this hadith that with a single handful of water, both rinsing the mouth and putting water in the nose can be done, and that wiping the head is to be done only once, without repetition.
(Sahih al-Bukhari, Ablution, Hadith: 191, 192)
6.
Regarding the ablution of the Messenger of Allah sallallahu alayhi wa sallam, various narrations are reported in the books of hadith; there is no contradiction among them, rather, each person reported what he observed.
The purpose is that ablution can be performed in all these ways.
Washing each limb once, twice, or thrice is mentioned to show permissibility; the elbows and ankles are also included in the act of washing.
Because it is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam washed his forearms until he began to wash his upper arms, and he washed his feet until he began to wash his shins.
(Sahih Muslim, Purification, Hadith: 579 (246))
From this, it is explicitly understood that washing the ankles and elbows is included in the act of washing.
It is also understood that "ila" means "with" (i.e., including).
(Fath al-Bari: 1/382)

Explanation:
It is understood that taking water in a copper vessel and performing ablution (wudu) with it is permissible.

Hadith Commentary:
➊
This hadith has already been mentioned previously.
In this narration, there is the additional detail that the vessel in which water was presented to the Prophet (sallallahu alayhi wa sallam) for ablution (wudu) was made of brass.
Imam al-Bukhari (rahimahullah) holds the position that there is no restriction regarding the type of vessel used for ablution—neither concerning its nature nor the kind of metal from which it is made.
Only the purity of the water is necessary.
Although it is narrated from Ibn Umar (radi Allahu anhu) and Amir Muawiyah (radi Allahu anhu) that they disliked performing ablution from such vessels.

➋
Ibn Umar (radi Allahu anhu) would not perform ablution from vessels made of stone, wood, or leather waterskins, but for us, the excellent example is the noble person of the Messenger of Allah (sallallahu alayhi wa sallam).
No such restriction is narrated from him.
It is possible that Ibn Umar (radi Allahu anhu) disliked it because, like gold and silver, these are also minerals; however, Hafiz Ibn Battal (rahimahullah) has written that he has seen a narration in which Ibn Umar (radi Allahu anhu) did perform ablution from such vessels.
(Sharh Ibn Battal: 1/299)

➌
The Messenger of Allah (sallallahu alayhi wa sallam) forbade eating and drinking from vessels of gold and silver, which is why our predecessors disliked performing ablution from vessels made of such precious metals.
Moreover, using expensive vessels for ablution is also an expression of pride, therefore, one should avoid them.
('Umdat al-Qari: 2/556)

Explanation:
The position of Imam Bukhari rahimahullah and Imam Malik rahimahullah is that it is obligatory to wipe (masah) the entire head. This is because Allah the Exalted, in His statement [المائدة: 6], did not specify any limit such as wiping half the head or a quarter of the head. Just as there is a restriction for the hands up to the elbows and for the feet up to the ankles, it is thus understood that wiping the whole head is obligatory when there is no turban (imamah) on the head. However, if there is a turban, then it is sufficient to begin wiping from the forehead and then pass the hand over the turban. It is not necessary to remove the turban. According to the hadith, this is the correct position.

Hadith Commentary:
The position of Imam Bukhari rahimahullah and Imam Malik rahimahullah is that it is obligatory to wipe (masah) the entire head.
This is because Allah the Exalted, in His statement (: al-Ma’idah: 6), did not specify any limit, such as wiping half the head or a quarter of the head.
Just as there is a restriction for the hands up to the elbows and for the feet up to the ankles, it is thus understood that wiping the whole head is obligatory when there is no turban (‘imamah) on the head. If there is a turban, then it is sufficient to begin wiping from the forehead and then pass the hand over the turban.
It is not necessary to remove the turban.
According to the hadith, this is the correct position.

Hadith Commentary:
➊
It is narrated from Hazrat Mughirah bin Shu’bah (radi Allahu anhu) that the Prophet (sallallahu alayhi wa sallam) once wiped over his forehead and his turban.
(Sahih Muslim, Kitab al-Taharah, Hadith: 636(274))
The “nasiyah” is that part of the head whose hair faces towards the forehead.
On the basis of this narration, some jurists have declared wiping over a quarter of the head to be obligatory; Imam Bukhari (rahimahullah) holds a contrary position.
In the Noble Qur’an, the mention is made of wiping over the head, but the amount is left unspecified, which is clarified in the hadith narrated from Hazrat Abdullah bin Zayd (radi Allahu anhu).
Although the narration of Hazrat Mughirah bin Shu’bah (radi Allahu anhu) mentions wiping over the nasiyah, according to the hadith, this is in the case when there is a turban on the head.
The part of the head that is exposed should be wiped, and the rest over the turban.
In this way, there is no contradiction between the hadiths, because when there is no turban, the entire head must be wiped.
As is stated in the hadith narrated from Hazrat Abdullah bin Zayd (radi Allahu anhu). The jurists who consider the “ba” in the noble verse to be superfluous or partitive, their position is also incorrect; rather, this “ba” is used in the sense of attachment (ilsaq).
➋
In the hadith, (فَأَقْبَلَ بِهِمَا وَأَدْبَرَ)
the purpose is to describe the manner of wiping, and these are two movements by which the wiping is completed, not that the wiping is done twice, because in this narration, along with (iqbal wa idbar), the words (مرة واحدة)
are also narrated (Sahih al-Bukhari, Kitab al-Wudu’, Hadith: 186).
From this, it is understood that even with iqbal and idbar, the wiping was considered as one act.
The method is that first, starting from the front part, both hands are moved to the nape while wiping, then from there, wiping is done back to the front, so that the entire head is wiped thoroughly.
Although the literal meaning of iqbal is to come forward and idbar is to go backward, these meanings are not intended in the mentioned narration, because that would reverse the procedure, which is not intended.
In reality, the narrator did not maintain the order here, nor is there any order in the conjunction “wa”, but in another narration in Sahih al-Bukhari, (فَاَدبَرَ بِيَدِهِ وَاَقبَلَ)
is also found.
(Sahih al-Bukhari, Kitab al-Wudu’, Hadith: 199)
That presents the correct depiction of the incident and is also in accordance with the literal meaning. However, if (أَقْبَلَ)
is taken to mean that the wiping started from the front part of the head, (أَدْبَرَ)
and (then)
the hands were brought forward from the back, then in this case, their meaning also becomes clearly correct.
And Allah knows best.
➌
The one who asked Hazrat Abdullah bin Zayd (radi Allahu anhu) about ablution was Amr bin Abi Hasan, as Imam Bukhari (rahimahullah) himself has clarified in the next chapter, who is the grandfather of Amr bin Yahya, as is explicitly mentioned in the narration itself. In the Muwatta of Imam Malik (rahimahullah), there are different narrations regarding the identification of the questioner. The way to reconcile them is that there were three persons with Hazrat Abdullah bin Zayd (radi Allahu anhu): one was Abu Hasan Ansari, the second his son Amr bin Abi Hasan, and the third his grandson Yahya bin ‘Ammarah bin Abi Hasan. All three came to Hazrat Abdullah bin Zayd (radi Allahu anhu) to learn about the ablution of the Prophet (sallallahu alayhi wa sallam).
The question regarding this was asked by Amr bin Abi Hasan. Now, wherever the question is attributed to Amr bin Abi Hasan, it is based on reality, but where it is attributed to his father Abu Hasan or his nephew Yahya bin ‘Ammarah, it is to be understood figuratively.
In summary, the questioner is Amr bin Abi Hasan, and he is the real uncle of Yahya bin ‘Ammarah and, as the paternal uncle of Amr bin Yahya, is considered his figurative grandfather. The purpose of this clarification is that some have referred the pronoun (هُوَ)
in the text to Abdullah bin Zayd (radi Allahu anhu), which is incorrect, because Abdullah bin Zayd is not the grandfather of Amr bin Yahya, either in reality or figuratively.
(Fath al-Bari: 1/380)

Explanation:
It is understood that washing each limb that is to be washed in ablution (wudu) once is obligatory (fard). Washing twice is sufficient, and washing three times is Sunnah. Similarly, rinsing the mouth and nose with one handful of water is Sunnah. Wiping (masah) of the head should be done once; it should not be done two or three times.

Hadith Commentary:
Regarding the wiping (masah) of the head, it is analogically reasoned that for those limbs which are washed, the explicit mention of washing them three times is established from the ahadith. Therefore, for those limbs over which wiping is performed, the tripling (tathlith) should also be maintained, because ablution (wudu) is a ritual purification (taharah hukmiyyah), and no distinction should be made between the washed limbs (a‘da’ maghsulah) and the wiped limbs (a‘da’ mamsuhah) in this regard.

However, Imam al-Bukhari rahimahullah does not accept analogy (qiyas) in opposition to the textual evidence (nass). His position is that there is no repetition (takrar) in wiping (masah). Although, apparently, during the wiping, repetition seems to occur due to the forward and backward movement, this repetition is not of the wipes (masahat) themselves, but rather of the movements (harakat). The wiping (masah) is only once, even though its movements are two.

Some scholars have deduced from the following hadith that wiping (masah) is to be done three times:
“The Messenger of Allah sallallahu alayhi wa sallam performed ablution three times each.”
(Sahih Muslim, al-Taharah, Hadith: 230)

However, there is ambiguity (ijmal) in this narration, which is clarified by other narrations in which it is explicitly stated that there is no repetition in the wiping of the head. On this basis, the words “three times” must be understood as relating to most of the acts of ablution, or to the limbs that are washed.

Imam Abu Dawud rahimahullah, after mentioning the narrations related to ablution, states:
The narrations from ‘Uthman radi Allahu anhu regarding the ablution of the Messenger of Allah sallallahu alayhi wa sallam, which are absolutely authentic, indicate that the wiping of the head is only once.
(Sunan Abi Dawud, al-Taharah, Hadith: 108)

Hafiz Ibn Hajar rahimahullah has written that what is established from the Messenger of Allah sallallahu alayhi wa sallam is wiping (masah) only once. However, if the narration regarding wiping three times is interpreted as referring to occasional practice, then there remains no contradiction, because in terms of chain (isnad), that narration is also sahih or hasan.
(Tamam al-Minnah by al-Albani rahimahullah, p. 91)

Explanation:
This doubt has occurred from Imam Bukhari’s teacher, Shaykh Musaddad. In the narration of Muslim, there is no doubt; it is clearly mentioned that he put his hand into the vessel and then took it out. The correspondence between the hadith regarding rinsing the mouth and the chapter is evident.

Hadith Commentary:
➊
There are two ways of rinsing the mouth (madmadah) and putting water into the nose (istinshaq) while performing ablution (wudu):

(1)
Both rinsing the mouth and putting water into the nose are done with a single handful of water. This method is called "wasl" (joining).

➋
If separate water is taken for each, it is called "fasl" (separating). According to some of the esteemed Imams, wasl is permissible and fasl is preferable, as Imam Tirmidhi rahimahullah has mentioned under this hadith the position of Imam Shafi'i rahimahullah, who considers separating (fasl) to be the preferred practice.
(Sunan al-Tirmidhi, al-Taharah, Hadith: 28)
Imam Bukhari rahimahullah, by means of this chapter heading, wishes to clarify that wasl is preferable, because this is the practice transmitted from the Messenger of Allah sallallahu alayhi wa sallam.
In some chains of this narration, the words (min ghurfatin wahidah) "from a single handful" are present.
(Sahih al-Bukhari, al-Taharah, Hadith: 199)
In the presence of these words, there is no room for the interpretation that the Messenger of Allah sallallahu alayhi wa sallam performed rinsing the mouth and putting water into the nose with one hand, as opposed to washing the face and so on, for which both hands were used.
This interpretation is also incorrect because in Abu Dawud, the words are narrated that rinsing the mouth and putting water into the nose were done with the same water. Thus, it is narrated from Ali radi Allahu anhu that he rinsed his mouth and put water into his nose with a single handful of water.
He performed both actions with one handful of water.
(Sunan Abi Dawud, al-Taharah, Hadith: 113)
There is also explicit mention of this method of ablution from Ibn Abbas radi Allahu anhu.
(Sunan Abi Dawud, al-Taharah, Hadith: 137)
It should be noted that the mention of taking separate water for rinsing the mouth and putting water into the nose is found in one hadith, which Imam Abu Dawud has narrated.
(Sunan Abi Dawud, al-Taharah, Hadith: 139)
However, this narration has been declared weak by Imam Nawawi rahimahullah, Hafiz Ibn Hajar rahimahullah, and others. Furthermore, Hafiz Ibn Qayyim writes in Zad al-Ma'ad that the method of ablution of the Messenger of Allah sallallahu alayhi wa sallam was that he would take one handful of water, put half of it in his mouth and the other half in his nose.
(Zad al-Ma'ad: 1/192)

➋
Previously, Imam Bukhari rahimahullah had established a chapter with the following words:
(Bab Isti'mal Fadl Wudu' al-Nas)
"Using the leftover water from people's ablution."
The leftover water may refer to the water remaining in the vessel, or it may refer to the water dripping from the limbs during ablution.
In this chapter as well, Imam Bukhari rahimahullah has maintained this connection.
When water is put into the nose, it is evident that after rinsing the mouth, the water remaining in the hand is used for putting water into the nose, meaning that the used water is being utilized again.
In this way, the connection with the previous chapter is also clear and evident.

Explanation:
Performing ablution (wudu) by washing each part twice is also valid and is Sunnah; however, washing each part three times is more virtuous.

Hadith Commentary:
➊
Ibn ‘Uyaynah has stated that the narrator of the hadith is the same Abdullah ibn Zayd radi Allahu anhu who narrated the hadith of the adhan, but this is not correct because that Abdullah ibn Zayd ibn ‘Abd Rabbih radi Allahu anhu belonged to the tribe of Banu Harithah, while this Abdullah ibn Zayd ibn ‘Asim al-Ansari radi Allahu anhu is from the tribe of Banu Mazin. However, both are Khazrajis.
Imam Bukhari rahimahullah himself has clarified this.
(Sahih al-Bukhari, al-Istisqa’, Hadith: 1012)
From the narrator of this hadith, 42 ahadith are reported in the books of hadith, whereas from the one who narrated the adhan, no hadith is reported except the hadith of the adhan.
(‘Umdat al-Qari: 2/356)

➋
Washing the limbs twice is the second level of sunnah, and doing so is established from the hadith.
Although an objection has been raised that Imam Bukhari rahimahullah himself has narrated in these words that the Messenger of Allah sallallahu alayhi wa sallam washed his hands three times, rinsed his mouth and nose three times each, and washed his face three times, then washed his forearms up to the elbows twice each.
(Sahih al-Bukhari, al-Wudu’, Hadith: 191)
Therefore, the chapter should have been titled: “The explanation of washing some limbs twice and some three times during ablution (wudu),” but this objection holds no weight because the narrator of the hadith is relating his own observation: he mentioned observing one student (Abbad ibn Tamim) washing each limb once, and another student (Yahya al-Mazini) washing them twice or three times.
(‘Umdat al-Qari: 2/436)

Explanation:
Imam Bukhari rahimahullah has cited this hadith here to establish the permissibility of performing ablution (wudu) directly from a basin.

Hadith Commentary:
➊
In the previous chapter, it was explained that one may perform ablution (wudu) and ritual bath (ghusl) by dipping the hand into a vessel. In this chapter, another method of performing ablution from a vessel is described: that one may take water from a vessel into the hand and perform ablution. In this case, repetition is not necessary.

Hafiz Ibn Hajar rahimahullah has written that a "tour" is smaller than a "tasht" (large basin), because in the hadith of Mi'raj it is mentioned that a golden "tour" was placed inside a golden "tasht" and presented before the Messenger of Allah sallallahu alayhi wa sallam. From this, it is understood that "tasht" and "tour" are two separate vessels, and the "tour" is smaller than the "tasht." (Fath al-Bari: 1/397)

However, Allamah 'Ayni, providing further clarification, has written that in this context, "tour" is used in the meaning of "ibriq" (ewer), i.e., a small jug or pitcher, just as water is presented before distinguished people in a jug or similar vessel. (Umdat al-Qari: 2/561)

➋
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam came to us, so we presented water to him in a brass "tour." (Sunan Abi Dawud, Book of Purification, Hadith: 100)

The purpose of Imam Bukhari rahimahullah is to show that there is no restriction regarding the type of vessel used for ablution—whatever its kind or whatever material it is made from. Likewise, there is no restriction on how to take water for ablution: one may take water by dipping the hand into the vessel, or by tilting the vessel to pour out water.

And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَكْفَأَ مِنْهَا:
He tilted it,
poured water from it.
(2)
اسْتَنْشَقَ:
From "nashaq",
which means
to smell,
the intent is to draw water into the nose,
to put water into the nose.
(3)
أَقْبَلَ:
He started from the front, and "dubr" is its opposite,
meaning he started from the back.
Benefits and Issues:
(1)
It is established from this hadith
that the Prophet (sallallahu alayhi wa sallam) would rinse his mouth and draw water into his nose with a single handful, and this is the better method.
The scholars have written five methods for this:
(1)
Take one handful and with it rinse the mouth three times and draw water into the nose three times.
(2)
Take water in one handful and with it first rinse the mouth three times,
then draw water into the nose three times.
(3)
Take water in the handful three times, and each time rinse the mouth and draw water into the nose.
(4)
First, with one handful, rinse the mouth three times,
then with a second handful, draw water into the nose three times.
(5)
With each handful, do only one action: first, with three handfuls, rinse the mouth three times,
then with three handfuls, draw water into the nose three times.
From this hadith, the third method is established,
that with three handfuls, both actions are performed at once.
(2)
It is also permissible to wash some limbs twice and some three times,
the Prophet (sallallahu alayhi wa sallam) washed his arms including the elbows twice,
the face and only the hands at the beginning were washed three times.
(3)
In wiping (masah) the head, moving both hands
from the front to the back,
then from the back to the front is evidence
that the wiping should be done over the entire head.
There is no disagreement regarding its superiority and excellence,
the difference is only regarding its obligation and requirement.
(4)
The wiping of the head was done once,
therefore, its number is not mentioned,
whereas for the other limbs, twice and thrice are mentioned,
and in this hadith, the number for washing the feet is also not mentioned.

Hadith Commentary: Benefits and Issues:
It is established from this hadith that for wiping (masah) of the head, fresh water should be taken.
The same method has also been described in the previous hadith.

Commentary:
Note:
(In “wa ghasala rijlayhi marratayn” the word “marratayn” is irregular (shaadh),
Sahih Abi Dawud 109)

English Commentary:
1:
The author has used the term "more authentic" (ziyada sahih) for the narration of Amr ibn al-Harith because the narration of Ibn Lahi‘ah is also authentic, as it is through the narration of Abdullah ibn Wahb.
And the narrations of the four ‘Abadilah from Ibn Lahi‘ah are considered authentic.
However, in this narration, Ibn Lahi‘ah is alone.
Therefore, his narration is considered "shaadh" (anomalous) in comparison to the narration of Amr ibn al-Harith, and it is the narration of Amr ibn al-Harith that is preserved (mahfuz).

Benefits and Issues:
➊ For wiping (masah) of the head, fresh water should be taken.
➋ The limbs of ablution (wudu) should be washed thoroughly by rubbing and cleaned properly.

Benefits and Issues:
➊ In the best generations, people would learn and teach matters of religion with great care.
➋ It is also permissible to wash some of the limbs of ablution (wudu) three times and some two times.
➌ The simple Sunnah method of wiping (masah) is noteworthy: merely wiping the front part or touching a few hairs is not sufficient. Rather, both hands should be started from the front part of the head, taken to the back (nape), and then returned from the nape to the front part of the head, to the place where one started. Hafiz Ibn Qayyim rahimahullah states that there is absolutely no authentic hadith regarding a separate wiping of the neck beneath the nape. Regarding the narration about wiping the neck, Imam Nawawi rahimahullah says: “The hadith about wiping the neck is, by consensus, weak.”

97. Commentary: From this hadith, it is understood that although the meanings of "aqbala" and "adbara" are shared—that is, "aqbala" means to come from the back towards the front, and "adbara" means to move the hands from the front part of the head towards the back of the head (nape). However, the detail present in the hadith «بَدَأَ بِمُقَدَّمِ رَأْسِهِ» supports the second meaning, that is, here "aqbala" refers to moving both hands from the front part of the head towards the nape, and «أدبر» refers to bringing the hands from the back towards the front. This was the general method of the Messenger of Allah (sallallahu alayhi wa sallam) for wiping over the head. And Allah knows best.

98. Commentary: In this hadith, there is a detailed mention of wiping (masah) the head, that the entire head should be wiped. In the hadith regarding your (sallallahu alayhi wa sallam) ablution (wudu), only the wiping of the whole head is mentioned. For this reason, Imam Malik rahimahullah has declared wiping the entire head as obligatory (fard), and this is what is correct. The Hanafis have considered wiping one-fourth of the head (from any side) as sufficient, but in light of the evidences, this position is weak. Similarly, Imam Shafi'i rahimahullah holds the view that "even if masah is done over a few hairs, it is sufficient." However, the positions of the Hanafis and Shafi'is hold no weight in comparison to these explicit ahadith; therefore, wiping the entire head is necessary. And Allah knows best.

99. Commentary:

➊ The details regarding seeing the call to prayer (adhan) in a dream will, insha’Allah, come later. By the way, this is not the same Abdullah bin Zayd who was shown the adhan; the one who was shown the adhan was Abdullah bin Zayd bin Abd Rabbih, while this is Abdullah bin Zayd bin Asim. Here, the hadith narrator Sufyan bin ‘Uyaynah rahimahullah made a mistake. This clarification has been made by Imam al-Nasa’i rahimahullah in his Sunan and by Imam al-Bukhari rahimahullah in his Sahih. See: [سنن النسائي ، الاستسقاء ، حدیث : 1506 ، و صحیح البخاري ، الاستسقاء ، حدیث : 1012]

➋ “He wiped his head twice.” What is meant by this is to start with both hands from the front and move them to the nape of the neck, and the second time to bring them back from the rear to the front in the same manner. Whether this is called two times or one time, there is no difference, because the hands are only placed once, so it is generally referred to as one time, and this is the complete wiping (masah).

➌ Our esteemed researcher has declared the entire hadith to be authentic, whereas Shaykh al-Albani rahimahullah, after meticulously examining the various chains of this hadith, has considered the words mentioned in the hadith: «وَغَسَلَ رِجْلَيْهِ مَرَّتَيْنِ وَمَسَحَ بِرَأْسِهِ مَرَّتَيْنِ» “He washed his feet twice and wiped his head twice,” to be a severe error (wahm) on the part of Sufyan bin ‘Uyaynah, because he was afflicted with great confusion in narrating these words. Therefore, Shaykh al-Albani rahimahullah has declared the narration with these words to be irregular (shadh). For further details, see: [سنن أبي داود (مفصل) للألباني ، حدیث : 109]

Commentary:

(1)
There is no harm in asking again in order to better understand an issue that has been heard verbally.

(2)
Demonstrating something practically is an effective and beneficial method of teaching, through which the issue is understood better and remembered more thoroughly.

(3)
After ablution (wudu), it is permissible to wash the limbs twice or, in some cases, three times; however, the wiping (masah) of the head should be done only once.

(4)
In the wiping (masah) of the head, the wiping of the ears is also included, which the narrator has omitted in this narration for the sake of brevity, just as the number of times the feet are washed is not mentioned.
The main purpose of narrating the hadith is to clarify that the wiping (masah) is of the entire head, not just a part of it.

(5)
In the phrase "he brought his hands forward and then took them back," the intent is to state that both actions were performed.
It does not mean that first the hands were brought from the back to the front and then from the front to the back; therefore, this was immediately clarified.

Commentary:
(1)
The meaning of the hadith is that just as the head is wiped (masah), the ears should also be wiped. They are not included in the command to wash the face, therefore, the ears should not be washed when washing the face.

(2)
The water that is taken for wiping (masah) the head should also be used for wiping the ears, meaning that it is not necessary to take new water specifically for wiping the ears.

Benefit:

In the chain of narration of this hadith, the attribution of Abdullah bin Zaid bin Asim radi Allahu anhu as the grandfather or maternal grandfather of Amr bin Yahya is an error and mistake that has occurred from one of the narrators of the Muwatta. From Sahih Bukhari and other books of hadith, it is established that with Abdullah bin Zaid bin Asim radi Allahu anhu were present the father of Amr bin Yahya (Yahya bin Amarah bin Abi al-Hasan rahimahullah), the paternal uncle of the father (Amr bin Abi al-Hasan rahimahullah), and the grandfather of the father (Abu al-Hasan rahimahullah); all of them together asked questions regarding issues, and among them, Amr bin Abi al-Hasan rahimahullah asked about the issue of ablution (wudu).... It should be noted that in this very narration 191 of Sahih Bukhari, these words are present with great clarity:

«مَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفَةٍ وَاحِدَةً»

He rinsed his mouth and drew water into his nose with a single handful,

That is, he used half a handful for rinsing the mouth and the remaining half for drawing water into the nose, and the next narration is even clearer than this:

«فَمَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنثَرَ ثَلاثًا بِثَلاثِ غَرَفَاتٍ مِنْ مَاءٍ»

“He rinsed his mouth three times, drew water into his nose and expelled it, and all three actions were performed with only three handfuls of water.” [بخاري: 192]

In summary, combining the rinsing of the mouth and cleaning of the nose with a single handful is the preferred (rajih) view. In most narrations, the mention is of rinsing the mouth and drawing water into the nose with a single handful; in one narration, there is also mention of taking separate water for the mouth and the nose.

[التاريخ الكبير لابن ابي خيثمة: 1410]

Therefore, it is appropriate to say that both ways are permissible.

Lexical Explanation:
«أَقْبَلَ بِيَدَيٰهِ وَأَدٰبَرَ» means that he began wiping (masah) from the front part of the head with both hands and then continued to the last part of the head, that is, the back part. This is clarified by the phrase mentioned in another narration: «بَدَأَ بِمُقَدَّمِ رَأْسِهِ».
«قَفَا» refers to the last part of the head which is adjacent to the back of the neck, i.e., the nape.
«رَجَعَ» is derived from «رَجُعٌ» and here it is used in a transitive sense.

Benefit:
From this hadith, it is established that the wiping (masah) should begin from the front part of the head. This is also the opinion of the four Imams (a’immah arba‘ah) as well as Ishaq ibn Rahwayh. However, from a narration transmitted in Tirmidhi (which Imam Tirmidhi has graded as hasan), it is understood that beginning the wiping of the head from the back part is also permissible. On this basis, this is the school of thought of some of the people of Kufa. Waki‘ ibn Jarrah is also among them. However, this narration is not hasan; its narrator is ‘Abdullah ibn Muhammad ibn ‘Aqil «متكلم فيه». A group of hadith scholars have criticized him due to his memory, therefore the first method of wiping is the correct one.

Hadith Narrator:
SR Sayyiduna ‘Abdullah ibn Zayd ibn ‘Asim radi Allahu anhu ER was an Ansari, a member of the Ansar tribe Banu Mazin ibn Najjar, and thus called Mazini. He participated in the Battle of Uhud. In the Battle of Yamamah, he, along with Wahshi, killed the false claimant to prophethood, Musaylimah the Liar. In 63 AH, on the day of the Battle of Harrah, he attained the lofty rank of martyrdom. This ‘Abdullah ibn Zayd is not the one who heard the adhan in a dream; rather, this is ‘Abdullah ibn Zayd ibn ‘Asim, and that was ‘Abdullah ibn Zayd ibn ‘Abd Rabbihi. Their grandfathers were different. The mention of Ibn ‘Abd Rabbihi will come in the chapter of Adhan. «إن شاء الله»

Lexical Explanation:
By «وَهُوَ عِنْدَ مُسْلِمٍ» is meant that these words are from Muslim; see: [صحيح مسلم، الطهارة، باب آخر فى صفة الوضوء، حديث : 236].
The meaning of saying «مِنْ هٰذَا الْوَجْهِ» is that the chain of transmission by which al-Bayhaqi has narrated this, it is also narrated in Muslim with the same chain.
«بِمَاءٍ» “hamzah” with tanween is in the genitive case. Grammatically, it is functioning as the described (mawsoof), and «غَيْرِ فَضْلِ يَدَيْهِ» is its attribute (sifah). And the meaning of «فَضْل» is “that which is surplus to need,” i.e., whatever remains after fulfilling the need. The meaning of the whole sentence is that after washing both hands, the moisture of water that remained on the hands was not used to wipe the head, but new water was taken for wiping (masah).
By «وَهُوَ الْمَحْفُوْظُ» is meant that the context and wording with which Muslim has narrated the report is preserved; there is no criticism regarding it, and the words of al-Bayhaqi indicate that taking new water for wiping the ears is legislated. However, the author has indicated towards its lack of preservation.
↰ Allamah Ibn al-Qayyim rahimahullah has stated in Zad al-Ma‘ad with full certainty and confidence that it is not established from the Prophet sallallahu alayhi wa sallam that he took new water for the ears; however, it is established from the action of Ibn ‘Umar radi Allahu anhuma.
↰ Imam ‘Abd al-Rahman Mubarakpuri rahimahullah has said in Tuhfat al-Ahwadhi [1/ 49] that I am not aware of any authentic marfu‘ hadith, about which there is no criticism, in which it is stated that the Prophet took new water for the ears. Yes, it is established from the action of Ibn ‘Umar radi Allahu anhuma.
↰ Imam Malik rahimahullah has narrated in al-Muwatta’ from Nafi‘ that ‘Abdullah ibn ‘Umar radi Allahu anhuma would take new water for his ears with both his fingers. «والله اعلم»

Benefits and Issues:
This is also the opinion of Imam Shafi‘i rahimahullah and others, that new water should be taken for wiping the ears. However, the opinion of Imam Abu Hanifah and Sufyan al-Thawri rahimahullah is that since the ears are included with the head, the water used for wiping the head is sufficient for the ears as well.
Numerous authentic hadiths support this opinion. In al-Bayhaqi, Ibn Khuzaymah, and Ibn Hibban, it is explicitly narrated from Sayyiduna Ibn ‘Abbas radi Allahu anhuma: «فَمَسَحَ بِرَأْسِهِ وِأُذُنَيْهِ» that the Prophet sallallahu alayhi wa sallam took water and wiped his head and both ears with it. [السنن الكبري للبيهقي الطهاره باب غسل اليدين و ابن خزيمة حديث 148 و ابن حبان حديچ 1086 واللفظ له] «و الله اعلم بالصواب»

Lexical Explanation:
«مِنْ كَفٍّ وَاحِدٍ» and «کف» are used for both masculine and feminine. It refers to a handful of water. The Prophet (sallallahu alayhi wa sallam) took a little water in his mouth for rinsing (madmadah), and the rest he drew up into his nose for cleaning (istinshaq).

Benefits and Issues:
➊ Both hadiths indicate that a single handful of water suffices for rinsing the mouth and drawing water into the nose.
➋ The hadith of Talhah bin Musarrif implies separation and distinction, but it is weak due to Musarrif being of unknown status and the weak narrator Layth bin Abi Sulaym.
➌ The author of "As-Sabil" has said that regarding both types of narrations, the closest to correctness is that one may act upon whichever of the two one wishes. Both ways are Sunnah, although the narrations that combine the actions are greater in number and more authentic. However, when the narrations indicating separation are weak, justice demands that the authentic and numerous narrations be acted upon. «وَاللهُ اَعْلَمُ»

Takhrij al-Hadith:
[وأخرجه البخاري 185، و مسلم 235، من حديث مالك به]

Jurisprudential Explanation:
➊ In this hadith, the method of ablution (wudu) is mentioned in detail, but some matters are not mentioned, for example, after wiping the head, one should also wipe the ears. When Sayyiduna Abdullah bin Umar radi Allahu anhu performed ablution, he would insert both his index fingers into his ears (and with them) wipe the inner parts of both ears, and with his thumbs, he would wipe the outer parts. [مصنف ابن ابي شيبه 1/18 ح173، وسنده صحيح]
◄ Remember that after wiping the head and ears, there is no evidence in any hadith for wiping the neck with the back of the hands.
➋ Washing the limbs of ablution twice and washing them once is also permissible. See [صحيح بخاري 157، 158] Washing some limbs twice and some three times is also permissible. See [صحيح بخاري 186]
➌ It is better, in light of the above hadith, to pour water into the mouth and nose with a single handful, and if water is poured into the mouth and nose with separate handfuls, that is also permissible. See [التاريخ الكبير لابن ابي خيثمه ص588 ح1410، وسنده حسن]
➍ Interlacing the fingers of the hands and feet during ablution is also established. See [سنن ابي داود 142، وسنده حسن]
➎ For further details, see my book [مختصر صحيح نمازِ نبوي ص5 8]
➏ Interlacing the beard during ablution is also established. See: [سنن الترمذي 31 وقال : ’’هذا حديث صحيح“ و سنده حسن]

Benefits and Issues:
The Sunnah and recommended practice is that for rinsing the mouth (madmadah) and the nose (istinshaq), one should take a single handful of water, such that half of the handful is drawn into the mouth for rinsing and the other half is taken up into the nose. This is established from authentic ahadith.

Benefit:
This hadith proves that the number of times the limbs are washed during ablution (wudu) can vary, and there is no harm in this.