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

9 — Musaddad ibn Musarhad narrated to us, Sufyan narrated to us, from al-Zuhri, from 'Ata' ibn Yazid al-Laythi, from Abu Ayyub, as a narration (marfu'an), who said: "When you go to relieve yourselves, do not face the qiblah with excrement or urine, but rather face east or west." Then we came to Syria and found toilets that had been built facing the qiblah, so we would turn away from them and seek forgiveness from Allah.(1)

10 — Musa ibn Isma'il narrated to us, Wuhaib narrated to us, 'Amr ibn Yahya narrated to us, from Abu Zayd, from Ma'qil ibn Abi Ma'qil al-Asadi, who said: The Messenger of Allah, peace and blessings be upon him, forbade us from facing the two qiblahs with urine or excrement.(2)

Abu Dawud said: Abu Zayd is the freed slave of Banu Tha'labah.

11 — Muhammad ibn Yahya ibn Faris narrated to us, Safwan ibn 'Isa narrated to us, from al-Hasan ibn Dhakwan, from Marwan al-Asfar, who said:--------------------------------------------

(1) Its chain of transmission is authentic. Sufyan is Ibn 'Uyaynah, and al-Zuhri is Muhammad ibn Muslim.
It was also recorded by al-Bukhari (144) and (394), Muslim (264), al-Tirmidhi (8), al-Nasa'i in "al-Kubra" (20) and (21), and Ibn Majah (318) through various routes from al-Zuhri, with this chain.
It was also recorded by al-Nasa'i in "al-Mujtaba" (20) via the route of Rafi' ibn Ishaq, from Abu Ayyub. It is in "Musnad Ahmad" (23524) and "Sahih Ibn Hibban" (1416).

(2) Its chain of transmission is weak due to the unknown status of Abu Zayd, the freed slave of Banu Tha'labah. Wuhaib is Ibn Khalid.
It was also recorded by Ibn Majah (319) via the route of 'Amr ibn Yahya al-Mazini, with this chain. It is in "Musnad Ahmad" (17838).
However, some of those who recorded this hadith of Ma'qil narrated it with the wording: "He forbade us from facing the qiblah" and did not say "the two qiblahs," and that is what is established from the Prophet, peace and blessings be upon him, in hadiths other than that of Ma'qil, such as the hadith of Abu Ayyub mentioned above.
Al-Khattabi said: By "the two qiblahs" he meant the Ka'bah and the Sacred House (Bayt al-Maqdis).

I saw Ibn ʿUmar make his riding camel kneel down facing the qiblah, then sit and urinate toward it. I said, "O Abū ʿAbd al-Raḥmān, was this not forbidden?" He said, "Yes, but that was only forbidden in open land. If there is something between you and the qiblah that screens you, then there is no harm."(1)

5. Chapter: The concession regarding that

12. ʿAbd Allāh ibn Maslamah narrated to us, from Mālik, from Yaḥyā ibn Saʿīd, from Muḥammad ibn Yaḥyā ibn Ḥabbān, from his paternal uncle Wāsiʿ ibn Ḥabbān, from ʿAbd Allāh ibn ʿUmar, who said: I climbed onto the roof of the house and saw the Messenger of Allah ﷺ on two bricks, facing Bayt al-Maqdis (Jerusalem), relieving himself.(2)

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(1) Its chain is weak due to the weakness of al-Ḥasan ibn Dhakwān.
It was also narrated by Ibn al-Jārūd in "al-Muntaqā" (32), Ibn Khuzaymah (60), al-Dāraquṭnī (161), Ibn Shāhīn in "Nāsikh al-Ḥadīth wa Mansūkhuh" (84), al-Ḥākim 1/154, and al-Bayhaqī 1/92 via the path of Ṣafwān ibn ʿĪsā, with this chain. Al-Ḥākim said: Ṣaḥīḥ according to the conditions of al-Bukhārī, for he cited al-Ḥasan ibn Dhakwān as evidence. We say: al-Bukhārī only narrated from Ibn Dhakwān one single ḥadīth in the Book of al-Riqāq, no. 6566, and it has many supporting witnesses.
This ḥadīth of Ibn ʿUmar was declared ḥasan by al-Ḥāzimī in "al-Iʿtibār," p. 38, who said: The scholars differed on this matter into three opinions. One group disliked it absolutely, among them Mujāhid, al-Nakhaʿī, and Abū Ḥanīfah, and they followed the ḥadīth of Abū Ayyūb and the ḥadīth of Abū Hurayrah.
Another group permitted it absolutely, and they are two factions: a faction that discarded the ḥadīths due to their contradiction and returned to the original principle regarding things, which is permissibility.
And among them are those who claimed abrogation based on the ḥadīth of Ibn ʿUmar, Jābir, and the ḥadīth of ʿIrāk.
The third group made a distinction, disapproving of it in open deserts but not in buildings, and among them are al-Shaʿbī, Aḥmad, and al-Shāfiʿī.

(2) Its chain is ṣaḥīḥ. Yaḥyā ibn Saʿīd: he is al-Anṣārī.
It was also narrated by al-Bukhārī (145) from ʿAbd Allāh ibn Yūsuf, and al-Nasāʾī in "al-Kubrā" (22) from Qutaybah ibn Saʿīd, both from Mālik with this chain.

13 - Muhammad ibn Bashshar narrated to us, Wahb ibn Jarir narrated to us, my father narrated to us, he said: I heard Muhammad ibn Ishaq narrating from Aban ibn Salih, from Mujahid, from Jabir ibn Abdullah, who said: The Prophet of Allah, peace and blessings be upon him, forbade us from facing the qiblah when urinating, but I saw him one year before he was taken (i.e., passed away) facing it. (1)

6 - Chapter: How to uncover oneself when relieving oneself

14 - Zuhayr ibn Harb narrated to us, Waki' narrated to us, from al-A'mash, from a man, from Ibn Umar: that the Prophet, peace and blessings be upon him, when he wanted to relieve himself, would not raise his garment until he drew near to the ground. (2)

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And it was also recorded by Muslim (266) and Ibn Majah (322) via the chain of Yahya ibn Sa'id from him.
And it was recorded by al-Bukhari (148), Muslim (266), and al-Tirmidhi (11) via the chain of Ubaydullah ibn Umar, from Muhammad ibn Yahya ibn Habban from him.
And it is in the Musnad of Ahmad (4606), and Sahih Ibn Hibban (1418).

(1) Its chain is hasan. Muhammad ibn Ishaq explicitly stated that he heard it (tahdith) here and with Ahmad and others, so any suspicion of his tadlis is removed. He is truthful (saduq) with hasan hadith, and the rest of its narrators are trustworthy (thiqat). Jarir: he is Ibn Hazim al-Azdi al-Basri.
And it was recorded by al-Tirmidhi (9) and Ibn Majah (325) via the chain of Wahb ibn Jarir, with this same isnad, and he said: hasan gharib.
And it is in the Musnad of Ahmad (14872), and Sahih Ibn Hibban (1420).

(2) A hasan hadith, but this chain is weak due to the anonymity of the man narrating from Ibn Umar. There is disagreement regarding Waki' and al-A'mash concerning it:
- Waki' narrated it here with the anonymity of al-A'mash's shaykh, and it was narrated by al-Bayhaqi (1/96) from al-A'mash, from al-Qasim ibn Muhammad, from Ibn Umar. Al-Qasim ibn Muhammad: he is the son of Abu Bakr al-Siddiq, and he is trustworthy and a jurist.
- Waki' also narrated it, as did Abd al-Hamid ibn Abd al-Rahman al-Himmani — as al-Tirmidhi mentioned in his Jami' following hadith (14) — from al-A'mash, who said: Ibn Umar said. This is a disconnected (munqati') chain.
- And it is narrated from al-A'mash from Anas, and it will follow afterward.

Abu Dawud said: 'Abd al-Salam ibn Harb narrated it from al-A'mash, from Anas ibn Malik, and it is weak.

Chapter 7: The prohibition of speaking while relieving oneself

15. 'Ubayd Allah ibn 'Umar ibn Maysara narrated to us, Ibn Mahdi narrated to us, 'Ikrima ibn 'Ammar narrated to us, from Yahya ibn Abi Kathir, from Hilal ibn 'Iyad, who said: Abu Sa'id narrated to me, saying: I heard the Messenger of Allah, peace and blessings be upon him, say: "Two men should not go out to relieve themselves, uncovering their private parts while conversing with one another, for Allah, Mighty and Majestic, detests that."

Abu Dawud said: No one narrated it with an unbroken chain except 'Ikrima ibn 'Ammar.

8 - Chapter: On a man returning the greeting of salam while urinating

16 - 'Uthman and Abu Bakr, the two sons of Abu Shaybah, narrated to us: 'Umar ibn Sa'd narrated to us, from Sufyan, from al-Dahhak ibn 'Uthman, from Nafi', from Ibn 'Umar, who said: A man passed by the Prophet ﷺ while he was urinating, and greeted him with salam, but he did not return the greeting.

Abu Dawud said: It has been narrated from Ibn 'Umar and others that the Prophet ﷺ performed tayammum and then returned the man's greeting.

17 — Muhammad ibn al-Muthanna narrated to us, 'Abd al-A'la narrated to us, Sa'id narrated to us, from Qatadah, from al-Hasan, from Hudayn ibn al-Mundhir Abu Sasan, from al-Muhajir ibn Qunfudh: that he came to the Prophet, may Allah bless him and grant him peace, while he was urinating, and greeted him with peace, but he did not return the greeting until he had performed ablution. Then he apologized to him and said: "I disliked mentioning Allah, the Mighty and Majestic, except in a state of purity" — or he said: "in a state of cleanliness."

Chapter 9: Regarding a man mentioning Allah, the Exalted, while not in a state of purity

81 — Muhammad ibn al-'Ala' narrated to us, Ibn Abi Za'idah narrated to us, from his father, from Khalid ibn Salamah — meaning al-Fa'fa' — from al-Bahi, from 'Urwah, from 'A'ishah, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to mention Allah in all of his moments.

(1) Its chain of transmission is authentic. 'Abd al-A'la: he is Ibn 'Abd al-A'la al-Sami, and Sa'id: he is Ibn Abi 'Arubah, and Qatadah: he is Ibn Di'amah al-Sadusi, and al-Hasan: he is al-Basri.
It was also recorded by al-Nasa'i in "al-Kubra" (34), and Ibn Majah (350) via the path of Sa'id ibn Abi 'Arubah, with this chain.
It is also in "Musnad Ahmad" (19034), and "Sahih Ibn Hibban" (803).
Ibn Hibban said in his "Sahih" following it: The Prophet's saying, may Allah bless him and grant him peace, "I disliked mentioning Allah except in a state of purity" — he meant by it, may Allah bless him and grant him peace, superiority, because mentioning Allah in a state of purity is better, not that he disliked it to negate its permissibility.

(2) Its chain of transmission is authentic. 'Abdullah al-Bahi: a group narrated from him, and Ibn Sa'd declared him trustworthy, and Muslim used him as evidence in his "Sahih," and Ibn Hibban mentioned him among the trustworthy. The rest of its narrators are trustworthy. Ibn Abi Za'idah: he is Yahya ibn Zakariyya.
It was also recorded by Muslim (373), al-Tirmidhi (3681), and Ibn Majah (302) via the path of Yahya ibn Zakariyya, with this chain.
It is also in "Musnad Ahmad" (24410), and "Sahih Ibn Hibban" (802).

10 - Chapter: Regarding a ring bearing the mention of Allah, may He be exalted, with which one enters the privy

19 - Narrated to us Nasr ibn Ali, from Abu Ali al-Hanafi, from Hammam, from Ibn Jurayj, from al-Zuhri, from Anas, who said: When the Prophet, peace and blessings be upon him, entered the privy, he would remove his ring.

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Al-Bukhari attached it in his "Sahih" before hadith (305), saying: "And the Prophet, peace and blessings be upon him, used to..."

His saying: "on all his occasions" is a general statement qualified by exceptions: the one answering the call of nature, due to the dislike of remembrance [of Allah] at that time with the tongue; the one in a state of major impurity (junub), based on the report of al-Tirmidhi and others: "Nothing used to prevent him from the Quran except major impurity"; and the state of sexual intercourse, for it is disliked. This is the position of the majority. Al-Manawi indicated this in "Fayd al-Qadir."

(1) Its chain is weak. Ibn Jurayj - whose name is Abd al-Malik ibn Abd al-Aziz - was a mudallis (one who conceals deficiencies in narration) and he narrated it using ambiguous phrasing ('an'anah). There is disagreement concerning it on the authority of Hammam, as will follow in the takhrij (source analysis). Abu Dawud declared this hadith weak here, as did al-Nasa'i, al-Daraqutni, and al-Bayhaqi. Al-Tirmidhi, Ibn Hibban, and Ibn al-Turkumani declared it authentic. Al-Mundhiri said, as in "al-Talkhis al-Habir" 1/108: The correct view in my opinion is to declare it authentic, for its narrators are trustworthy and precise. He also said in "Mukhtasar al-Sunan" 1/26: Since the case of Hammam is as such, what al-Tirmidhi said is preponderant, and his being alone in narrating it does not weaken the hadith. Ibn al-Qayyim said in "Tahdhib al-Sunan" 1/28: At most it is gharib (rarely narrated), but as for it being munkar (rejected) or shadhdh (irregular), no.

Abu Ali al-Hanafi: He is Ubaydullah ibn Abd al-Majid al-Basri.

It was also recorded by al-Tirmidhi (1844), al-Nasa'i in "al-Kubra" (9470), and Ibn Majah (303) via multiple paths from Hammam ibn Yahya al-Awadhi, with this chain. Al-Tirmidhi said: Hasan Sahih Gharib (good, authentic, and rare). Al-Nasa'i said: This hadith is not preserved (ghayr mahfuz).

It is in "Sahih Ibn Hibban" (1413). Hammam was followed in narrating it, as will come shortly.

It was also recorded by al-Hakim 1/187 and al-Bayhaqi 1/94-95 via the path of Hudbah ibn Khalid, from Hammam, from Ibn Jurayj, from al-Zuhri, who said: I know it only from al-Zuhri, from Anas.

And Umar ibn Shabbah narrated it - as in "Ahkam al-Khawatim" by Ibn Rajab, p. 171 - from Hibban ibn Hilal, from Hammam, from Ibn Jurayj, from al-Zuhri, as mursal (with the Companion omitted from the chain).

Abu Dawud said: This hadith is rejected (munkar). It is only known from Ibn Jurayj, from Ziyad ibn Sa'd, from al-Zuhri, from Anas: that the Prophet, peace and blessings be upon him, took a ring of silver, then discarded it. The error in it is from Hammam, and none narrated it except Hammam.

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It was also narrated by 'Amr ibn 'Asim — as mentioned by al-Daraqutni in al-'Ilal, and quoted from him by Ibn al-Qayyim in Tahdhib al-Sunan 1/26, and Ibn Hajar in al-Talkhis 1/108 — from Hammam, from Ibn Jurayj, from al-Zuhri, from Anas, as a mawquf narration (stopping at Anas).

His saying "he placed his ring" means: he removed it from his hand so that he would not enter the privy with it.

(1) Rather, Hammam was followed in it by Yahya ibn al-Mutawakkil al-Basri, as recorded by al-Hakim 1/187 and al-Bayhaqi 1/95. Al-Hakim said: authentic (sahih) upon the condition of the two Shaykhs. Al-Bayhaqi declared it weak, but Ibn al-Turkumani refuted him, saying: There is room for objection in this (i.e., al-Bayhaqi's weakening of the hadith), for there is no one in its chain who has been criticized, as far as I know. Yahya ibn al-Mutawakkil is a Basran for whom al-Hakim narrated in al-Mustadrak, and Ibn Hibban [in al-Thiqat 7/612] said: he errs. This is not Yahya ibn al-Mutawakkil who is called Abu 'Uqayl; that one is weak. Then he quoted from al-Daraqutni in al-'Ilal that Yahya ibn al-Durays narrated it from Ibn Jurayj like the narration of Hammam. Ibn al-Turkumani said: This is a second corroboration, and Ibn al-Durays is trustworthy (thiqah). Thus it becomes clear that the hadith has no defect, and its status is as al-Tirmidhi mentioned, of hasan (good) and sahih (authentic).

We say: As for Yahya ibn al-Mutawakkil, the completion of his biography from al-Thiqat is that he was a narrator from Ibn Jurayj, and the Iraqis narrated from him, and he came to Baghdad and its people wrote from him. He has a biography in Tahdhib al-Kamal 31/516, distinguished from Abu 'Uqayl Yahya ibn al-Mutawakkil al-Madani, who is treated as a primary entry before him, and who is extremely weak. He (the Basran) narrated from a group and a group narrated from him. Despite this, Ibn al-Qayyim in Tahdhib al-Sunan 1/27 thought he was Abu 'Uqayl, and therefore did not approve of his corroboration.

As for the author's declaring the hadith defective due to the narration of Ibn Jurayj, from Ziyad ibn Sa'd, from al-Zuhri, from Anas: that the Prophet, peace and blessings be upon him, took a ring of silver then discarded it — Ibn al-Turkumani did not accept this, and said: The two hadiths differ in text (matn) and likewise in chain (sanad).

11 - Chapter: On Guarding Against Urine

20 - Zuhayr ibn Harb and Hannad narrated to us, both saying: Waki' narrated to us, al-A'mash narrated to us, saying: I heard Mujahid narrating from Tawus, from Ibn 'Abbas, who said: The Prophet, peace and blessings be upon him, passed by two graves and said: "Indeed, the two of them are being punished, and they are not being punished for something great. As for this one, he did not guard himself from urine, and as for this one, he used to go about spreading slander." Then he called for a fresh palm branch, split it in two, and planted one on this grave and one on that grave, saying: "Perhaps their punishment will be lightened as long as these do not dry out."

Hannad said: "he did not shield himself" in place of "he did not guard himself."

21 - 'Uthman ibn Abi Shaybah narrated to us, Jarir narrated to us, from Mansur, from Mujahid...

On the authority of Ibn ʿAbbās, from the Prophet ﷺ with the same meaning, he said: "He would not shield himself from his urine." And Abū Muʿāwiyah said: "He would keep himself clean."

22 — Musaddad narrated to us, ʿAbd al-Wāḥid ibn Ziyād narrated to us, al-Aʿmash narrated to us, from Zayd ibn Wahb, from ʿAbd al-Raḥmān ibn Ḥasanah, who said:

I went out, myself and ʿAmr ibn al-ʿĀṣ, to the Prophet ﷺ, and he came out with a leather shield in his hand, then he screened himself with it, then urinated. So we said: "Look at him urinating as a woman urinates." He heard that and said: "Did you not know what befell the companion of the Children of Israel? When urine touched their garments, they would cut off the part that the urine had touched, and he forbade them from that, so he was punished in his grave."

Abū Dāwūd said: Manṣūr narrated, from Abū Wāʾil, from Abū Mūsā regarding this ḥadīth, he said: "The skin of one of them." And ʿĀṣim narrated, from Abū Wāʾil, from Abū Mūsā, from the Prophet ﷺ, he said: "The body of one of them."

12 - Chapter: On Urinating While Standing

23 - Hafs ibn 'Umar and Muslim ibn Ibrahim narrated to us, both saying: Shu'bah narrated to us (another chain)
And Musaddad narrated to us: Abu 'Awanah narrated to us — and this is the wording of Hafs — from Sulayman, from Abu Wa'il, from Hudhayfah, who said: The Messenger of Allah, peace and blessings be upon him, came to a dumping ground of some people and urinated while standing. Then he called for water and wiped over his leather socks (khuffayn).

Abu Dawud said: Musaddad said: He said: I went to move away, but he called me until I was at his heel.

13 - Chapter: On a Man Urinating at Night into a Vessel and Then Placing It Beside Him

24 - Muhammad ibn 'Isa narrated to us: Hajjaj narrated to us, from Ibn Jurayj, from Hukaymah bint Umaymah bint Ruqayqah

On the authority of her mother, she said: The Prophet, peace and blessings of God be upon him, had a vessel made of 'aydan wood beneath his bed, in which he would urinate at night (1).

14 - Chapter: The places in which urination is forbidden

25 - Qutaybah ibn Sa'id narrated to us, Isma'il ibn Ja'far narrated to us, from al-'Ala' ibn 'Abd al-Rahman, from his father,
from Abu Hurayrah, that the Messenger of God, peace and blessings of God be upon him, said: "Beware of the two cursing acts." They said: "And what are the two cursing acts, O Messenger of God?" He said: "The one who relieves himself in the path of the people or in their shade" (2).

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(1) Its chain of transmission is weak. Hakimah bint Umaymah — no one narrated from her except Ibn Jurayj, and no one declared her trustworthy except Ibn Hibban, while al-Dhahabi and Ibn Hajar deemed her unknown. The rest of its narrators are trustworthy, and Ibn Jurayj — whose name is 'Abd al-Malik ibn 'Abd al-'Aziz — explicitly stated that he heard it, as recorded by al-Nasa'i and others. Hajjaj: he is Ibn Muhammad al-Misisi.
Al-Nasa'i also recorded it in al-Kubra (31) via the chain of Hajjaj ibn Muhammad, with this same chain of transmission.
It is also in Sahih Ibn Hibban (1426).
His saying: "'aydan" — with the fatḥah on the 'ayn and the sukun on the ya' — is the plural of 'aydanah, which is the tall, bare palm tree. What is meant is a vessel made of wood that is hollowed out and carved to preserve what is placed in it. It was also said: with the kasrah on the 'ayn, it is the plural of 'ud (wood), but this is an error, because the joining of pieces of wood cannot produce a vessel that holds water, unlike the reading with the fatḥah on the 'ayn, which means a vessel made of wood of this description, hollowed out to preserve what is placed in it. See al-Suyuti's commentary on al-Nasa'i.
(2) Its chain of transmission is authentic.
Muslim also recorded it (269) from Qutaybah ibn Sa'id and Yahya ibn Ayyub, from Isma'il ibn Ja'far, with this same chain of transmission.
It is also in Musnad Ahmad (8853), and Sahih Ibn Hibban (1415).
His saying: "Beware of the two cursing acts" — and in another narration: "the two frequent cursing acts." The author of al-Nihayah said: meaning the two matters that bring about cursing and impel people to curse, for it is a cause for cursing the one who does it in these places. He said =

26 - Ishaq ibn Suwayd al-Ramli and Umar ibn al-Khattab Abu Hafs narrated to us — and his report is the more complete — that Sa'id ibn al-Hakam narrated to them, saying: Nafi' ibn Yazid informed us, saying: Haywah ibn Shurayh narrated to me, that Abu Sa'id al-Himyarī narrated to him, from Mu'adh ibn Jabal, who said: The Messenger of Allah, peace and blessings be upon him, said: "Beware of the three acts that incur curses: relieving oneself in water sources, on the beaten path, and in the shade."

27 - Ahmad ibn Muhammad ibn Hanbal and al-Hasan ibn Ali narrated to us, both saying:

Abd al-Razzaq said: Ahmad said: Ma'mar narrated to us, Ash'ath informed me. And al-Hasan said: from Ash'ath ibn 'Abd Allah, from al-Hasan, from 'Abd Allah ibn Mughaffal, who said: The Messenger of Allah, peace and blessings be upon him, said: "Let none of you urinate in his bathing place, then perform a major ablution (ghusl) in it" — Ahmad said: "then perform ablution (wudu') in it — "for most of the whispering (waswasah) comes from that."

(1) Authentic by virtue of corroborating evidence, except for his statement: "for most of the whispering comes from that," for it is a stopped (mawquf) report. This chain's narrators are trustworthy, except that al-Hasan al-Basri did not explicitly state that he heard it from 'Abd Allah ibn Mughaffal.

It is in the Musnad of Ahmad (20569), and the Musannaf of 'Abd al-Razzaq (978), and from the path of 'Abd al-Razzaq it was narrated by Ibn Majah (304).

It was also narrated by al-Tirmidhi (21), and al-Nasa'i in al-Kubra (33) from the path of 'Abd Allah ibn al-Mubarak, from Ma'mar, with it.

It is also in the Musnad of Ahmad (20569), and Sahih Ibn Hibban (1255). See the takhrij of the mawquf narration in al-Musnad.

For the prohibition of urinating in the bathing place, there is a supporting witness from the hadith of a man who accompanied the Prophet, peace and blessings be upon him, which follows after this one.

And another from the hadith of 'Abd Allah ibn Yazid, recorded by al-Tabarani in al-Awsat (2077), and al-Mundhiri in al-Targhib wa al-Tarhib 1/136 and al-Haythami in Majma' al-Zawa'id 1/204 declared its chain hasan.

Al-Khattabi said: al-mustahamm is the place of bathing (al-mughtasal), and it is called mustahamm after al-hamim, which is hot water.

Ibn Sayyid al-Nas said in his commentary on al-Tirmidhi, folio (62): The scholars said: It was only prohibited when there is no channel through which the urine can flow away, or if the place is hard, so that he imagines that some of its splash has touched him, and thus whispering (waswasah) afflicts him. But if he does not fear that — such as if there is an outlet or otherwise — then there is no disapproval. Ibn al-Mubarak said: It has been made permissible to urinate in the bathing place when water flows through it.

(2) Ibn al-A'rabi added in his narration after this hadith: And Shu'bah and Sa'id narrated from Qatadah, from 'Uqbah ibn Suhban: I heard 'Abd Allah ibn Mughaffal say: Urinating in the bathing place takes from it =

28 — Ahmad ibn Yunus narrated to us, Zuhayr narrated to us, from Dawud ibn Abdullah, from Humayd al-Himyari — who is Ibn Abd al-Rahman — who said:

I met a man who accompanied the Prophet, peace and blessings be upon him, just as Abu Hurayrah accompanied him. He said: The Messenger of Allah, peace and blessings be upon him, forbade any of us from combing his hair every day, or from urinating in his bathing place.

15 — Chapter: The prohibition of urinating into a hole

29 — Ubayd Allah ibn Umar ibn Maysarah narrated to us, Mu'adh ibn Hisham narrated to us, my father narrated to me, from Qatadah, from Abdullah ibn Sarjis: that the Prophet, peace and blessings be upon him, forbade urinating into a hole. He said: They said to Qatadah: What is disliked about urinating into a hole? He said: It was said that they are dwellings of the jinn.

16 - Chapter: What a man should say when he leaves the place of relieving oneself

30 - ʿAmr ibn Muhammad al-Nāqid narrated to us, Hāshim ibn al-Qāsim narrated to us, Isrāʾīl narrated to us, from Yūsuf ibn Abī Burdah, from his father:
ʿĀʾishah narrated to me that when the Prophet, peace and blessings be upon him, left the place of relieving himself, he would say: "Ghufrānaka" (Your forgiveness).

17 - Chapter: The disapproval of touching the penis with the right hand during istibrāʾ (cleansing after urination)

31 - Muslim ibn Ibrāhīm and Mūsā ibn Ismāʿīl narrated to us, they said: Abān narrated to us, Yaḥyā narrated to us, from ʿAbd Allāh ibn Abī Qatādah

On the authority of his father, who said: The Messenger of Allah, peace and blessings be upon him, said: "When one of you urinates, let him not touch his penis with his right hand, and when he goes to the privy, let him not wipe himself with his right hand, and when he drinks, let him not drink in a single breath."(1)

32 — Muhammad ibn Adam ibn Sulayman al-Missisi narrated to us, Ibn Abi Za'idah narrated to us, he said: Abu Ayyub — meaning al-Ifriqi — narrated to me, on the authority of 'Asim, on the authority of al-Musayyab ibn Rafi' and Ma'bad, that Harithah ibn Wahb al-Khuza'i said:

Hafsah, the wife of the Prophet, peace and blessings be upon him, narrated to me: that the Prophet, peace and blessings be upon him, used to designate his right hand for his food, his drink, and his garments, and he used to designate his left hand for what was other than that.(2)

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(1) Its chain of transmission is authentic. Aban: he is ibn Yazid al-'Attar, and Yahya: he is ibn Abi Kathir.
It was also recorded by al-Bukhari (153), Muslim (267), al-Tirmidhi (15), al-Nasa'i in "al-Kubra" (28), (29), and (41), and Ibn Majah (310) via multiple paths from Yahya ibn Abi Kathir, with this chain. Some of them restrict it to part of it.
It is found in "Musnad Ahmad" (19419) and "Sahih Ibn Hibban" (1434).
Ibn al-'Arabi said in "'Aridat al-Ahwadhi": Ghufran: a verbal noun like al-ghufr and al-maghfirah, and likewise subhanak; it is in the accusative due to an implied verb, the estimation here being: I seek Your forgiveness. Regarding the seeking of forgiveness here, there are two possibilities: the first: that he asked forgiveness for his omission of the remembrance of Allah in that matter in that state; the second, which is more well-known: that the Prophet, peace and blessings be upon him, asked forgiveness for the inability to give thanks for the blessing in facilitating nourishment, preserving its benefit, and expelling its waste with ease, so that fulfilling its due is accomplished through forgiveness.
(2) Authentic due to corroborating evidence, but this chain is weak due to the weakness of Abu Ayyub al-Ifriqi — who is 'Abdullah ibn 'Ali al-Azraq — and due to the inconsistency of 'Asim — who is ibn Abi al-Nujud — in it. Ibn Abi Za'idah: he is Yahya ibn Zakariyya, and Ma'bad: he is ibn Khalid al-Kufi.
It was also recorded by Abu Ya'la (7042) and (7060), Ibn Hibban (5227), al-Tabarani in "al-Kabir" 23/(346), al-Hakim 4/109, and al-Bayhaqi 1/113 via the path of Ibn Abi Za'idah, with this chain. The narration of those other than Abu Ya'la and al-Bayhaqi is from al-Musayyab alone; they did not pair him with Ma'bad.

33 — We were told by Abu Tawbah al-Rabi' ibn Nafi', who said: we were told by 'Isa ibn Yunus, from Ibn Abi 'Arubah, from Abu Ma'shar, from Ibrahim, from 'A'ishah, who said: The right hand of the Messenger of Allah, peace and blessings be upon him, was for his purification and his food, and his left hand was for his private needs and whatever was unpleasant.

34 — We were told by Muhammad ibn Hatim ibn Bazi', who said: we were told by 'Abd al-Wahhab ibn 'Ata', from Sa'id, from Abu Ma'shar, from Ibrahim, from al-Aswad, from 'A'ishah, from the Prophet, peace and blessings be upon him, to the same effect.

Chapter 18: On seeking concealment when relieving oneself

35 — We were told by Ibrahim ibn Musa al-Razi, who said: we were informed by 'Isa ibn Yunus, from Thawr, from al-Husayn al-Hubrani, from Abu Sa'id —

On the authority of Abu Hurayrah, from the Prophet ﷺ, who said: "Whoever applies kohl, let him do so an odd number of times. Whoever does so has done well, and whoever does not, there is no harm. Whoever uses stones for cleansing, let him use an odd number. Whoever does so has done well, and whoever does not, there is no harm. Whoever eats and has food stuck between his teeth, let him spit it out, and whatever he works with his tongue, let him swallow it. Whoever does so has done well, and whoever does not, there is no harm. Whoever goes to relieve himself, let him conceal himself, and if he finds nothing but to gather a mound of sand, let him turn his back to it, for the devil plays with the posteriors of the children of Adam. Whoever does so has done well, and whoever does not, there is no harm."

Abu Dawud said: Abu 'Asim narrated it from Thawr, who said: "Husayn al-Himyari." And 'Abd al-Malik ibn al-Sabbah narrated it from Thawr, and he said: "Abu Sa'd al-Khayr."

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(1) Its chain is weak; Husayn al-Habrani is unknown, and only Thawr ibn Yazid al-Himsi narrated from him. And Abu Sa'id—also said Abu Sa'd—who is al-Habrani, is also unknown; only Husayn al-Habrani narrated from him.
It was also recorded by Ibn Majah (337) and (338), and in abbreviated form (3498) via the route of 'Abd al-Malik ibn al-Sabbah, from Thawr ibn Yazid, with this chain.
It is in "Musnad Ahmad" (8838), and "Sahih Ibn Hibban" (1410).
(2) He is al-Dahhak ibn Makhlad, known as al-Nabil, and his narration is found in al-Darimi (662) and (2087), al-Tahawi in "Sharh al-Ma'ani" 1/122, and in "Sharh al-Mushkil" (138), Ibn Hibban (1410), and al-Hakim 4/137.
(3) His narration is found in Ibn Majah (337), and we have noted there that his statement "Abu Sa'd al-Khayr" is a mistake.
(4) Ibn Dasah added in his narration: Abu Dawud said: Abu Sa'd al-Khayr is one of the companions of the Prophet ﷺ.

19 - Chapter: What is forbidden to use for cleansing after relieving oneself

36 - Yazid ibn Khalid ibn Abdullah ibn Mawhab al-Hamdani narrated to us, al-Mufaddal — meaning Ibn Fadalah al-Misri — narrated to us, from Ayyash ibn Abbas al-Qitbani, that Shuwaym ibn Baytan informed him, from Shayban al-Qitbani:

That Maslamah ibn Mukhallad appointed Ruwayfi' ibn Thabit as governor over the lower land. Shayban said: So we traveled with him from Kawm Sharik to 'Alqama', or from 'Alqama' to Kawm Sharik — meaning 'Alqam — and Ruwayfi' said: "In the time of the Messenger of Allah, peace and blessings be upon him, one of us would take his brother's worn-out camel on the condition that he would get half of the spoils and we would get half. And one of us would get the arrowhead and feathers, while the other would get the shaft." Then he said: "The Messenger of Allah, peace and blessings be upon him, said to me: 'O Ruwayfi', perhaps life will be prolonged for you after me, so inform the people that whoever ties his beard, or wears a bowstring as a necklace, or cleans himself with the dung of an animal or a bone, then Muhammad is innocent of him.'"

37 - Yazid ibn Khalid narrated to us, Mufaddal narrated to us, from Ayyash, that Shuwaym ibn Baytan informed him of this same hadith, from Abu Salim al-Jayshani, from Abdullah ibn Amr, mentioning this while he was with him stationed at the fortress of Bab Alyun.