📘 সুনানে আবু দাউদ - তাহকীক আরনাউত (আবু দাউদ - মৃত্যু 275 হিজরী)

The final folio of the copy held in the Library of the Islamic University in Medina (B).

Title page from the copy of Shaykh ʿAbd al-Ghanī al-Nābulusī (c)

The first panel from the copy of Shaykh ʿAbd al-Ghanī al-Nābulusī (J)

The final panel from the copy of Sheikh Abdul-Ghani al-Nabulsi (C)

The first folio from the copy in the National Library in Paris (D)

The final folio of the copy in the National Library of Paris (D).

Title page from the Princeton University copy (H)

The first folio of the Princeton University copy (H)

The final folio of the Princeton University copy (H)

Title page of the fifth part of the Mahmudiyya manuscript (W).

The first panel of the fifth part of the Mahmudiyya copy (W).

Sunan Abi Dawud - ed. al-Arna'ut (Abu Dawud)
Section: Books of Sunnah
Book: Sunan Abi Dawud
Author: Abu Dawud Sulayman ibn al-Ash'ath al-Azdi al-Sijistani (202–275 AH)
Critical editor: Shu'ayb al-Arna'ut [d. 1438 AH] – Muhammad Kamil Qarah Balali
Publisher: Dar al-Risalah al-'Alamiyyah
Edition: First, 1430 AH – 2009 CE
Number of volumes: 7
[Book numbering corresponds to the printed edition]
Date of publication on al-Shamila: 11 Muharram 1435

Sunan Abi Dawud
Compiled by
The Imam, the Hafiz, Abu Dawud Sulayman ibn al-Ash'ath al-Azdi al-Sijistani
202 AH – 275 AH
Edited, textually verified, hadiths sourced and annotated by
Shu'ayb al-Arna'ut and Muhammad Kamil Qarah Balali
Volume One
Dar al-Risalah al-'Alamiyyah

In the name of Allah, the Most Gracious, the Most Merciful

All rights reserved to the publisher

First Edition

Special Edition

2009 CE / 1430 AH

Dar Al-Resalah Al-'Alamiyyah

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In the name of Allah, the Most Gracious, the Most Merciful.

Abu Ali Muhammad ibn Amr al-Lu'lu'i narrated to us, Abu Dawud Sulayman ibn al-Ash'ath al-Sijistani narrated to us, in the month of Muharram of the year two hundred and seventy-five. He said:

The Book of Purification

1 - Chapter on Relieving Oneself When Attending to the Call of Nature

1 - Abdullah ibn Maslamah ibn Qa'nab al-Qa'nabi narrated to us, Abd al-Aziz — meaning Ibn Muhammad — narrated to us, from Muhammad — meaning Ibn Amr — from Abu Salamah, from al-Mughirah ibn Shu'bah: that when the Prophet, peace and blessings be upon him, went to relieve himself, he would go far away.

2 - Musaddad ibn Musarhad narrated to us, Isa ibn Yunus narrated to us, Ismail ibn Abd al-Malik informed us, from Abu al-Zubayr —

On the authority of Jabir ibn 'Abdullah: that the Prophet, peace and blessings be upon him, when he wanted to relieve himself, would go off until no one could see him. (1)

2. Chapter: A man seeking a place for his urine

3. Musa ibn Isma'il narrated to us, Hammad narrated to us, Abu al-Tayyah informed us, he said: an old man narrated to me, he said:
When 'Abdullah ibn 'Abbas arrived in Basra, he would narrate on the authority of Abu Musa.
So 'Abdullah wrote to Abu Musa asking him about certain things, and Abu Musa wrote back to him:
I was with the Messenger of Allah, peace and blessings be upon him, one day, and he wanted to urinate. He came to soft ground at the base of a wall, and urinated. Then he said, peace and blessings be upon him: "When one of you wants to urinate, let him seek out a place for his urine." (2)

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(1) Sahih by virtue of corroborating evidence, but this chain of transmission is weak due to the weakness of Isma'il ibn 'Abd al-Malik. Abu al-Zubayr: he is Muhammad ibn Muslim ibn Tadrus al-Makki.
It was also narrated by Ibn Majah (335) via the chain of Isma'il ibn 'Abd al-Malik, with this chain. What precedes it serves as supporting evidence.
Al-Baraz: it is said in "al-Nihayah": it is, with fathah [on the ba'], a noun for open spacious ground; they used it as a euphemism for relieving oneself, just as they used al-khala' for it, because they used to go out to open spaces away from people.
Al-Khattabi said: the hadith scholars narrate it with kasrah [on the ba'], which is an error, because with kasrah it is a verbal noun from mubarazah in war, and al-baraz with kasrah is also a euphemism for the heaviness of food, i.e., excrement.

(2) Its chain of transmission is weak due to the anonymity of the old man of Abu al-Tayyah. Hammad: he is Ibn Salamah, and Abu al-Tayyah: he is Yazid ibn Humayd al-Duba'i.
It was also narrated by al-Bayhaqi 1/93 via the chain of Abu Dawud, with this chain.
It was also narrated by al-Tayalisi (519), Ahmad (19537) and (19537) and (19714), al-Ruyani (558), al-Hakim 3/465-466, and al-Bayhaqi 1/93-94 via the chain of Shu'bah, from Abu al-Tayyah, =

3 - Chapter: What a man should say when entering the privy

4 - Musaddad ibn Musarhad narrated to us, Hammad ibn Zayd and 'Abd al-Warith narrated to us, from 'Abd al-'Aziz ibn Suhayb, from Anas ibn Malik, who said: When the Messenger of Allah, peace and blessings be upon him, entered the privy, he would say — according to Hammad's narration: "O Allah, I seek refuge in You" — and according to 'Abd al-Warith's narration: "I seek refuge with Allah from the male and female devils."(1)(2)

5 - Al-Hasan ibn 'Amr — meaning al-Sadusi — narrated to us, Waki' informed us, from Shu'bah, from 'Abd al-'Aziz — he is Ibn Suhayb —

---

Also on this chapter: from Abu Hurayrah, recorded by al-Tabarani in "al-Awsat" (3064), with the wording: "The Messenger of Allah, peace and blessings be upon him, would choose a soft place for his urine just as he would choose a place for his dwelling." Al-Haythami said in "Majma' al-Zawa'id" 1/204: It is narrated through Yahya ibn 'Ubayd ibn Dujay from his father, and I have not seen anyone mention them, but the rest of its narrators are trustworthy. Al-Manawi in "Fayd al-Qadir" 5/200 quoted al-Wali al-'Iraqi as saying: In it are Yahya ibn 'Ubayd and his father, who are unknown.

His saying: "soft" (damithan) — with fathah on the dal and mim, or fathah on the dal and kasrah on the mim — means: soft, yielding ground.

His saying: "let him seek a soft place" (falyartadda) — meaning: let him seek a soft spot so that the spray of his urine does not splash back on him.

(1) Its chain is authentic. 'Abd al-Warith: he is Ibn Sa'id al-'Anbari.
Muslim (375) and al-Tirmidhi (6) also recorded it via the chain of Hammad ibn Zayd, with this chain.
Muslim (375) and al-Nasa'i in "al-Kubra" (19) also recorded it via two chains from 'Abd al-'Aziz ibn Suhayb, with it. It is also in "Musnad Ahmad" (11947) and (11983).
See what follows.

(2) Added in copy (j) after this hadith: Abu Dawud said: Shu'bah narrated it from 'Abd al-'Aziz: "O Allah, I seek refuge in You," and once he said: "I seek refuge with Allah," and Wuhaib said: "Let him seek refuge with Allah."

On the authority of Anas, with this hadith, he said: "O Allah, I seek refuge in You." And Shu'bah said once: "I seek refuge in Allah" (1)(2).

6 - We were narrated by 'Amr ibn Marzuq, who was informed by Shu'bah, from Qatadah, from al-Nadr ibn Anas, from Zayd ibn Arqam, from the Messenger of Allah, peace and blessings be upon him, who said: "These privies are attended [by devils], so when one of you goes to the toilet, let him say: 'I seek refuge in Allah from the male and female devils'" (3).

--------------------------------------------
(1) Its chain of transmission is authentic. Al-Hasan ibn 'Amr al-Sadusi — a group narrated from him, and Ibn Hibban mentioned him in "al-Thiqat." They have stated that Abu Dawud does not narrate except from a trustworthy narrator, and the rest of its narrators are trustworthy. Waki' is Ibn al-Jarrah, and Shu'bah is Ibn al-Hajjaj.
It was also recorded by al-Bukhari (142) and (6322), and al-Tirmidhi (5) via the chain of Shu'bah, with this chain of transmission.
It is also in "Musnad Ahmad" (13999) and "Sahih Ibn Hibban" (1407).
See also what precedes it.

(2) Added in the two narrations of Ibn al-'Abd and Ibn Dasa: "And Wuhayb said, from 'Abd al-'Aziz with his chain of transmission: 'Let him seek refuge in Allah.'"

(3) Its chain of transmission is authentic. Shu'bah is Ibn al-Hajjaj, and Qatadah is Ibn Di'amah al-Sadusi. There is disagreement regarding its chain of transmission on Qatadah, and al-Tirmidhi ruled in his "Jami'" following the hadith (5) that it is disordered (mudtarib), and he transmitted from al-Bukhari the preference that Qatadah heard the hadith from al-Nadr ibn Anas and from al-Qasim ibn 'Awf.
It was also recorded by al-Nasa'i in "al-Kubra" (9820), and Ibn Majah (296) via the chain of Shu'bah, and al-Nasa'i in "al-Kubra" (9821) via the chain of Isma'il ibn 'Ulayyah, from Sa'id ibn Abi 'Arubah — both of them (Shu'bah and Sa'id) from Qatadah, with this chain of transmission.
It was also recorded by al-Nasa'i in "al-Kubra" (9822) and (9823), and Ibn Majah (296 m) via multiple chains from Sa'id ibn Abi 'Arubah, from Qatadah, from Qasim ibn 'Awf al-Shaybani, from Zayd ibn Arqam. And Qasim al-Shaybani is weak but is considered [for corroboration].

4 - Chapter: The Disapproval of Facing the Qiblah When Relieving Oneself

7 - Musaddad ibn Musarhad narrated to us, Abu Mu'awiyah narrated to us, from al-A'mash, from Ibrahim, from 'Abd al-Rahman ibn Yazid, from Salman, who said: It was said to him: "Has your Prophet taught you everything, even how to relieve oneself?!" He replied: Yes, indeed. He forbade us, peace and blessings be upon him, from facing the Qiblah when passing stool or urine, from cleaning ourselves with the right hand, from any of us cleaning ourselves with fewer than three stones, and from cleaning ourselves with dung or bone.

============================================
It is also found in "Musnad Ahmad" (19286), where the differences regarding Qatadah therein are elaborated, and in "Sahih Ibn Hibban" (1406) and (1408).

Al-Khattabi said: "Al-Hushush" means privies. The origin of "al-hushsh" is a dense cluster of palm trees, and they used to relieve themselves there before they built privies in their homes. The meaning of "muhtadarah" is that the devils frequent and visit them.

"Al-Khubth" (with a damma on the ba') means a group of the wicked, and "al-khaba'ith" is the plural of "al-khabithah," referring to male and female devils.

Ibn al-A'rabi said: The origin of "al-khubth" in Arabic speech is that which is disliked. If it is from speech, it is insult; if from religions, it is disbelief; if from food, it is forbidden; if from drink, it is harmful.

(1) Its chain of transmission is authentic. Abu Mu'awiyah: he is Muhammad ibn Khazim al-Darir, al-A'mash: he is Sulayman ibn Mihran, Ibrahim: he is Ibn Yazid al-Nakha'i, and 'Abd al-Rahman ibn Yazid: he is al-Nakha'i al-Kufi.

It was also narrated by Muslim (262), al-Tirmidhi (16), al-Nasa'i in "al-Kubra" (40), and Ibn Majah (316) through various routes from al-A'mash, with this chain of transmission. Muslim, al-Nasa'i in the second instance, and Ibn Majah paired al-A'mash with Mansur ibn al-Mu'tamir.

It is also found in "Musnad Ahmad" (23703).

8 — ʿAbd Allāh ibn Muḥammad al-Nufaylī narrated to us, Ibn al-Mubārak narrated to us, from Muḥammad ibn ʿAjlān, from al-Qaʿqāʿ ibn Ḥakīm, from Abū Ṣāliḥ, from Abū Hurayrah, who said: The Messenger of Allāh, peace and blessings be upon him, said: "I am to you in the position of a father, teaching you. So when one of you goes to relieve himself, let him not face the qiblah, nor turn his back to it, and let him not clean himself with his right hand." And he used to command using three stones, and forbid using dung and bones.

============================================

Al-Khaṭṭābī said: "Al-khirāʾah" — with a kasrah on the khāʾ and a lengthened alif — is the etiquette of relieving oneself and sitting when one needs to. His prohibition of cleaning oneself with the right hand, according to the majority of scholars, is a prohibition of instruction and disapprobation (tanzīh). This is because the right hand is reserved, in the etiquette of the Sunnah, for eating, drinking, taking, and giving, and is kept free from direct contact with the private parts and the folds of the body, and from touching the limbs that are passages of filth and impurities.

Al-Nawawī said in Sharḥ Muslim, 1/156: "The scholars are unanimous that cleaning oneself with the right hand is prohibited. Then the majority hold that it is a prohibition of disapprobation and instruction, not a prohibition of unlawfulness. Some of the Ẓāhirīs held that it is unlawful, and a group of our companions indicated its unlawfulness, but no reliance is placed on their indication."

Al-rajīʿ is dung, and the prohibition of cleaning oneself with al-rajīʿ is a prohibition of unlawfulness. Al-Nawawī said: "In it is the prohibition of cleaning oneself with impurities, and he, peace and blessings be upon him, mentioned dung to draw attention to the category of filth."

(1) Its chain is strong on account of Muḥammad ibn ʿAjlān, for there is some criticism of him that lowers him from the rank of a trustworthy (thiqah) narrator, while the rest of its narrators are trustworthy. Ibn al-Mubārak is ʿAbd Allāh, and Abū Ṣāliḥ is Dhakwān al-Sammān.

It was also narrated by al-Nasāʾī in al-Mujtabā (40), and Ibn Mājah (312) and (313), via the path of Muḥammad ibn ʿAjlān, with this chain.

It is in Musnad Aḥmad (7368), and Ṣaḥīḥ Ibn Ḥibbān (1431) and (1440).

It was also narrated by Muslim (265), via the path of Suhayl ibn Abī Ṣāliḥ, from al-Qaʿqāʿ, with it, with the wording: "When one of you sits to relieve himself, let him not face the qiblah nor turn his back to it."

Al-rawth is the dung of hoofed animals, and al-rimmah is the decayed bone.