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

Abu Dawud said: The fortress of Alyun is in Fustat, on a mountain(1). Abu Dawud said: He is Shayban ibn Umayyah, whose kunya is Abu Hudhayfah.

38 — Ahmad ibn Muhammad ibn Hanbal narrated to us, Rawh ibn 'Ubadah narrated to us, Zakariyya ibn Ishaq narrated to us, Abu al-Zubayr narrated to us that he heard Jabir ibn 'Abd Allah say: The Messenger of Allah, peace and blessings be upon him, forbade us from wiping ourselves with a bone or animal dung(2).

39 — Haywah ibn Shurayh al-Himsi narrated to us, Ibn 'Ayyash narrated to us, from Yahya ibn Abi 'Amr al-Saybani, from 'Abd Allah ibn al-Daylami, from 'Abd Allah ibn Mas'ud, who said: A delegation of the jinn came to the Messenger of Allah, peace and blessings be upon him, and said: O Muhammad, forbid your community from cleaning themselves with a bone, dung, or charcoal, for Allah the Exalted has made provision for us in them. He said: So the Messenger of Allah, peace and blessings be upon him, forbade that(3).

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(1) In the margin of (D) is written: Alyun, with a fatha on the hamza and a sukun and damma on the second letter: the name of the city of Egypt in ancient times; the Muslims conquered it and named it Fustat.
(2) Its chain is sound. Abu al-Zubayr — he is Muhammad ibn Muslim ibn Tadrus al-Makki — explicitly stated that he narrated it orally. Muslim also recorded it (263) via the chain of Rawh ibn 'Ubadah, with this isnad. It is also in the Musnad of Ahmad (14699).
(3) Its chain is weak. Ibn 'Ayyash — he is Isma'il, and although he is truthful in his narration from the people of his own country, and this is one such narration — was alone in this wording, and he was not followed except through a weak chain. Al-Daraqutni and al-Bayhaqi deemed it weak with this wording.
Al-Bayhaqi recorded it via Abu Dawud's chain, 1/109, and al-Baghawi (180). Al-Bayhaqi said: Its chain is Syrian, not strong.
Al-Daraqutni recorded it (149) via the chain of Isma'il ibn 'Ayyash, and said: Its chain is Syrian, not established.

20 - Chapter: Cleaning Oneself with Stones

40 - Sa'id ibn Mansur and Qutaybah ibn Sa'id narrated to us, both saying: Ya'qub ibn Abd al-Rahman narrated to us, from Abu Hazim, from Muslim ibn Qurt, from Urwah, from A'ishah: that the Messenger of Allah, peace and blessings be upon him, said: "When one of you goes to relieve himself, let him take with him three stones with which to clean himself, for they will suffice for him."(1)

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=Also recorded by al-Tabarani in "Musnad al-Shamiyyin" (872) via the chain of Baqiyyah ibn al-Walid, from al-Awza'i, from Yahya al-Saybani, through him. Baqiyyah was a mudallis and narrated it with 'an'anah, and there is weakness in him as well.

Muslim (450) (150), al-Tirmidhi (18), and al-Nasa'i in "al-Kubra" (39) recorded via the chain of Dawud ibn Abi Hind, from al-Sha'bi, from Alqamah, from Ibn Mas'ud, raised to the Prophet: "Do not clean yourselves with dung or bones, for it is the provision of your brothers among the jinn." This is a chain whose narrators are trustworthy, but Ibn Ulayyah narrated it in Muslim following the preceding narration, and al-Tirmidhi (3540) from Dawud ibn Abi Hind, through him, except that he made the prohibition of cleaning oneself with them a marfu' narration, and the explanation that they are the food of the jinn a mursal narration from al-Sha'bi. Al-Daraqutni favored the narration of Ibn Ulayyah in "al-Tatabbu'" pp. 341-343, and in "al-'Ilal" 5/132, and al-Khatib in "al-Fasl lil-Wasl" 2/624. See also our annotations on "Jami' al-Tirmidhi."

The prohibition of cleaning oneself with bone and dung has supporting witnesses, including the hadith of Jabir mentioned before this, and the hadith of Abu Hurayrah in al-Bukhari (155). Neither of them contains the explanation that they are the food of the jinn.

As for the prohibition of cleaning oneself with al-hamamah - which is the coal - it was recorded by al-Daraqutni (150) and al-Bayhaqi 1/109-110 via the chain of Musa ibn Ulayy ibn Rabah, from his father, from Ibn Mas'ud. He declared it defective because Ulayy ibn Rabah's hearing from Ibn Mas'ud is not established. See "Musnad Ahmad" (4375).

It has a supporting witness from the hadith of Abd Allah ibn al-Harith ibn Juz' in al-Bazzar (3783), and in its chain is Abd Allah ibn Lahi'ah, who is weak.

(1) Sahih due to other witnesses, but this chain is weak due to the unknown status of Muslim ibn Qurt, for only Abu Hazim - who is Salamah ibn Dinar - narrated from him exclusively.
Also recorded by al-Nasa'i in "al-Kubra" (42) via the chain of Abu Hazim, with this same chain.
It is in "Musnad Ahmad" (24771) and (25013).

41 — Abdullah ibn Muhammad al-Nufayli narrated to us, Abu Mu‘awiyah narrated to us, from Hisham ibn ‘Urwah, from ‘Amr ibn Khuzaymah, from ‘Umarah ibn Khuzaymah, from Khuzaymah ibn Thabit, who said: The Prophet, peace and blessings be upon him, was asked about cleansing oneself with stones, and he said: "With three stones, none of which contains dung."

Abu Dawud said: Thus it was narrated by Abu Usamah and Ibn Numayr, from Hisham.

Chapter on Istibra' (Ensuring the Complete Cessation of Urine)

42 — Qutaybah ibn Sa‘id and Khalaf ibn Hisham al-Muqri’ narrated to us, both saying: Abdullah ibn Yahya al-Taw’am narrated to us. (Another chain:) And ‘Amr ibn ‘Awn narrated to us, saying: Abu Ya‘qub al-Taw’am informed us, from Abdullah ibn Abi Mulaykah, from his mother, from ‘A’ishah, who said: The Messenger of Allah, peace and blessings be upon him, urinated, and ‘Umar stood behind him with a small vessel of water. He said: "What is this, O ‘Umar?" He said: Water with which you may perform ablution. He said: "I have not been commanded to perform ablution after urinating."

"Whenever I urinate, I would perform ablution, and if I did that, it would be a Sunnah."(1)

22 - Chapter on cleaning oneself with water after relieving oneself

43 - Wahab ibn Baqiyyah narrated to us, from Khalid — meaning al-Wasiti — from Khalid — meaning al-Hadhdha' — from 'Ata' ibn Abi Maymunah, from Anas ibn Malik: That the Messenger of Allah, peace and blessings be upon him, entered a garden with a young boy who was the youngest of us, and with him was a small water vessel for ablution. He placed it near the lote tree, and the Prophet relieved himself, then came out to us having cleaned himself with water.(2)

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(1) Its chain of transmission is weak due to the weakness of 'Abdullah ibn Yahya al-Taw'am and the unknown identity of Umm 'Abdullah ibn Abi Mulaykah, for only her son narrated from her.
Ibn Majah also recorded it (327) via the chain of 'Abdullah ibn Yahya al-Taw'am.
It is also in the "Musnad" of Ahmad (24643).
On this topic, there is a hadith from Ibn 'Abbas: That the Prophet, peace and blessings be upon him, came out from the toilet, and food was brought to him, and they mentioned ablution to him, so he said: "Do I want to pray that I should perform ablution?!" Recorded by Muslim (374).
And from 'A'ishah, who said: I never saw the Messenger of Allah, peace and blessings be upon him, come out from relieving himself except that he touched water.
Recorded by Ibn Majah (354) with a sound chain of transmission.
His saying: "you would perform ablution with it," meaning: you would perform the ritual ablution with water after urination, or what is meant is the linguistic ablution, which is cleaning oneself with water, and upon this the author and Ibn Majah interpreted it.
(2) Its chain of transmission is sound. Khalid al-Wasiti: he is Ibn 'Abdullah, and Khalid al-Hadhdha': he is Ibn Mihran.
Muslim recorded it (270) via the chain of Khalid al-Wasiti.
Al-Bukhari recorded it similarly (150), and al-Nasa'i in "al-Kubra" (47) via the chain of Shu'bah ibn al-Hajjaj, and al-Bukhari (217) and Muslim (271) via the chain of Rawh ibn al-Qasim, both from 'Ata' ibn Abi Maymunah.
It is also in the "Musnad" of Ahmad (12100).
Al-Mida'ah: the vessel for purification from which one performs ablution.

44 — Muhammad ibn al-‘Alā’ narrated to us: Mu‘āwiyah ibn Hishām informed us, from Yūnus ibn al-Ḥārith, from Ibrāhīm ibn Abī Maymūnah, from Abū Ṣāliḥ, from Abū Hurayrah, from the Prophet ﷺ, who said: “This verse was revealed concerning the people of Qubā’: {In it are men who love to purify themselves} [al-Tawbah: 108].” He said: “They used to cleanse themselves with water after relieving themselves, and this verse was revealed concerning them.”(1)

23 — Chapter: A man wiping his hand on the ground after cleansing himself with stones

45 — Ibrāhīm ibn Khālid narrated to us: Aswad ibn ‘Āmir narrated to us: Sharīk narrated to us — and this is his wording — (ḥ)
And Muhammad ibn ‘Abd Allāh — meaning al-Mukharrimī — narrated to us: Wakī‘ narrated to us, from Sharīk, from Ibrāhīm ibn Jarīr(2), from Abū Zur‘ah ————————————————————
(1) Ḥasan li-ghayrihi (good due to corroborating evidence), but this chain is weak due to the weakness of Yūnus ibn al-Ḥārith and the obscurity of Ibrāhīm ibn Abī Maymūnah.
It was also recorded by al-Tirmidhī (3357) and Ibn Mājah (357) via the chain of Mu‘āwiyah ibn Hishām, with this isnād. Al-Tirmidhī said: “Gharīb from this route.”
It has a supporting witness from the ḥadīth of Abū Ayyūb, Jābir, and Anas in Ibn Mājah (355).
Another from the ḥadīth of ‘Uwaym ibn Sā‘idah al-Anṣārī in Aḥmad (15485).
A third from the ḥadīth of Muhammad ibn ‘Abd Allāh ibn Salām, also in his collection (23833).
A fourth from the ḥadīth of Ibn ‘Abbās in al-Ṭabarānī (11065), and al-Ḥākim 1/187–188.
A fifth from the ḥadīth of Abū Umāmah in al-Ṭabarānī (7555). In all of their chains there is weakness, but the ḥadīth is strengthened by them.
(2) In (ḥ) and (ʿ) copies, between Ibrāhīm ibn Jarīr and Abū Zur‘ah, the phrase “from al-Mughīrah” is added, which is an error. See “Badhl al-Majhūd” 1/109–110, and “‘Awn al-Ma‘būd” 1/44–45.

On the authority of Abu Hurayrah, who said: When the Prophet, peace and blessings be upon him, went to the privy, I would bring him water in a vessel or a small leather container, and he would perform istinja'.

Abu Dawud said in the hadith of Waki': "Then he wiped his hand on the ground, then I brought him another vessel and he performed wudu." Abu Dawud said: The hadith of al-Aswad ibn 'Amir is more complete.

24 - Chapter: The Siwak

46 - Qutaybah ibn Sa'id narrated to us, from Sufyan, from Abu al-Zinad, from al-A'raj, from Abu Hurayrah, raising it (to the Prophet): He said: "Were it not that I would impose hardship on the believers, I would have commanded them to delay the 'Isha' prayer and to use the siwak before every prayer."

47 — We were told by Ibrahim ibn Musa: ‘Isa ibn Yunus informed us: Muhammad ibn Ishaq told us, from Muhammad ibn Ibrahim al-Taymi, from Abu Salama ibn ‘Abd al-Rahman, from Zayd ibn Khalid al-Juhani, who said: I heard the Messenger of Allah, peace and blessings be upon him, say: "Were it not that I would impose hardship on my community, I would have commanded them to use the toothstick (siwak) at every prayer."

Abu Salama said: I saw Zayd sitting in the mosque, with the toothstick in his ear in the position of the pen in the ear of a scribe, and whenever he stood up for prayer, he cleaned his teeth with it.

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It was also recorded by Muslim (252), al-Nasa’i in al-Kubra (3034), and Ibn Majah (690) via Sufyan ibn ‘Uyayna, and by al-Bukhari (887) and al-Nasa’i in al-Kubra (6) via Malik, both from Abu al-Zinad, with this chain. Malik’s version is abridged to mention only the toothstick, as is Muslim’s version, while Ibn Majah’s version is abridged to mention only the night prayer.

It was also recorded in abridged form mentioning the toothstick by al-Bukhari (7240) via Ja‘far ibn Rabi‘a, from al-A‘raj, with it.

Ibn Majah recorded it (287) in abridged form mentioning the toothstick, and (691) in abridged form mentioning the night prayer, via Sa‘id al-Maqburi, from Abu Hurayra.

It is also in Musnad Ahmad (7339) and Sahih Ibn Hibban (1068).

See also what follows.

Imam al-Shafi‘i said: In this there is evidence that the toothstick is not obligatory, for had it been obligatory, he would have commanded them to do it whether it caused hardship or not. The majority of scholars have adopted the view that it is not obligatory.

(1) A sound hadith. Muhammad ibn Ishaq — although he was a mudallis and narrated it with ‘an‘ana — has been corroborated. There is disagreement concerning it regarding Abu Salama.
It was recorded by al-Tirmidhi (23) and al-Nasa’i in al-Kubra (3029) via Muhammad ibn Ishaq, with this chain.

48 — Muhammad ibn ‘Awf al-Tā’ī narrated to us, Ahmad ibn Khālid narrated to us, Muhammad ibn Isḥāq narrated to us, from Muhammad ibn Yaḥyā ibn Ḥabbān, from ʿAbd Allāh ibn ʿAbd Allāh ibn ʿUmar, who said: I said:

“Tell me about Ibn ʿUmar’s performing ablution for every prayer, whether in a state of purity or not — what was the reason for that?” He said: Asmā’ bint Zayd ibn al-Khaṭṭāb narrated it to me, that ʿAbd Allāh ibn Ḥanẓalah ibn Abī ʿĀmir had narrated to her: that the Messenger of Allāh, peace and blessings be upon him, was commanded to perform ablution for every prayer, whether in a state of purity or not. When that became burdensome for him, he was commanded to use the toothstick (siwāk) for every prayer. So Ibn ʿUmar held that he had the strength for it, and thus he did not abandon ablution for every prayer.

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It was also recorded by Aḥmad (17048) via the path of Yaḥyā ibn Abī Kathīr, narrated to us Abū Salamah, with it. Its chain is sound.
It was also recorded by al-Tirmidhī (22) and al-Nasā’ī in al-Kubrā (3030) via the path of Muhammad ibn ʿAmr al-Laythī, from Abū Salamah, from Abū Hurayrah. It is in Musnad Aḥmad (7853).
Al-Tirmidhī held that both ḥadīths are preserved, and he transmitted from al-Bukhārī that he preferred, from Abū Salamah, the ḥadīth of Zayd ibn Khālid. Meanwhile, al-Nasā’ī transmitted from Yaḥyā al-Qaṭṭān that he preferred, from him, the ḥadīth of Abū Hurayrah.

(1) Thus in the manuscript sources; the correct form is tuwaḍḍu’ (توضؤ). It appears in the margin of copy (A): al-Nawawī, may Allāh have mercy on him, said: Thus in all copies: tuwaḍḍī (توضي), with kasrah on the ḍād and a yā’, and its correct form is tuwaḍḍu’ (توضؤ), with ḍammah on the ḍād followed by a hamzah, written as a wāw.

(2) A ḥasan ḥadīth. Muhammad ibn Isḥāq — although he was a mudallis and narrated it by ʿanʿanah — explicitly stated that he heard it (al-tahdīth) according to Aḥmad and others, and the rest of its narrators are trustworthy. There is disagreement over Ibn Isḥāq regarding the name ʿAbd Allāh ibn ʿUmar — it was narrated from him with the name both in its magnified and diminutive forms, as the author indicated and as will come in the takhrīj. This disagreement does no harm, for both are trustworthy.
It was also recorded by al-Dārimī (658), Ibn Abī ʿĀṣim in al-Āḥād wa al-Mathānī (2247), Ibn Khuzaymah (15) and (138), al-Ṭaḥāwī 1/42–43, and al-Bayhaqī 1/37–38 via the path of —

Abu Dawud said: Ibrahim ibn Sa'd narrated it from Muhammad ibn Ishaq, who said: "ʿUbaydullah ibn ʿAbdullah."

25 – Chapter: How to use the toothstick (siwak)

49 – Musaddad and Sulayman ibn Dawud al-ʿAtaki narrated to us – the meaning [being the same] – they said: Hammad ibn Zayd narrated to us, from Ghaylan ibn Jarir, from Abu Burda, from his father.

Musaddad said: He said: We came to the Messenger of Allah, peace and blessings be upon him, asking him to provide us with mounts, and I saw him cleaning his teeth with a toothstick on his tongue.

Abu Dawud said: And Sulayman said: He said: I entered upon the Prophet, peace and blessings be upon him, while he was cleaning his teeth with a toothstick, and he had placed the toothstick on the tip of his tongue while saying: "Ah, ah" – meaning he was making himself gag.

Abu Dawud said: Musaddad said: He was...

A lengthy hadith, which I have abridged. (1) (2)

Chapter 26: Concerning a man using another person's tooth-stick

50 - Muhammad ibn Isa narrated to us, Anbasah ibn Abd al-Wahid narrated to us, from Hisham ibn Urwah, from his father, from Aishah, who said: The Messenger of Allah, peace and blessings be upon him, was cleaning his teeth with a tooth-stick while two men were with him, one of them older than the other. Then Allah revealed to him regarding the merit of the tooth-stick: that he should honor the elder—give the tooth-stick to the older of the two. (3)

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(1) Its chain of transmission is sound. Abu Burdah: he is the son of Abu Musa al-Ash'ari.
It was also recorded by al-Bukhari (244), Muslim (254), and al-Nasa'i in al-Kubra (3) via multiple paths from Hammad ibn Zayd, with this chain. The wording of al-Bukhari and al-Nasa'i is similar to the wording of Sulayman al-Ataki, and the wording of Muslim is similar to the wording of Musaddad.
It is also in Musnad Ahmad (19737) and Sahih Ibn Hibban (1073).
His saying: meaning he was retching. The wording of al-Bukhari is: as if he were retching. Al-tahawwu' means vomiting.
Al-Hafiz said: i.e., he had a sound like the sound of one vomiting.
(2) In the narration of Ibn al-A'rabi, there is an addition: I abridged it on Friday in the mosque.
(3) Its chain of transmission is sound. Urwah: he is the son of al-Zubayr.
The apparent meaning of this hadith of Aishah is that it occurred while awake. Muslim recorded it (2271) (19), and al-Bukhari attached it in his Sahih in a definitive form (246) via the path of Sakhr ibn Juwayriyah, from Nafi', that Abdullah ibn Umar narrated to him that the Messenger of Allah, peace and blessings be upon him, said: "I saw myself in a dream cleaning my teeth with a tooth-stick, and two men pulled at me, one of them older than the other. I handed the tooth-stick to the younger of the two, and he said to me: Honor the elder, so I gave it to the older." This indicates that it was in a dream. For the reconciliation between the two, see Musnad Ahmad (6226) and our commentary on it, and Fath al-Bari 1/357.
Ibn Battal said: In it is the precedence of the elder in the tooth-stick, and food, drink, walking, and speech are joined to it.
Al-Nawawi said: Its meaning is: it was revealed to me regarding the merit of the etiquette of the tooth-stick that it should be given to the elder.

51 — Ibrahim ibn Musa al-Razi narrated to us, Isa ibn Yunus informed us, from Mis’ar, from al-Miqdam ibn Shurayh, from his father, who said:
I said to Aisha: "With what did the Messenger of Allah, peace and blessings be upon him, begin when he entered his house?"
She said: "With the toothstick (siwak)."

27 — Chapter on washing the toothstick
52 — Muhammad ibn Bashshar narrated to us, Muhammad ibn Abdullah al-Ansari narrated to us, Anbasah ibn Sa'id al-Kufi al-Hasib narrated to us, Kathir narrated to me,
from Aisha that she said: "The Prophet of Allah, peace and blessings be upon him, would use the toothstick and give it to me to wash it. I would begin by using it myself, then wash it and give it back to him."

28 — Chapter on the toothstick being part of the fitrah (natural disposition)
53 — Yahya ibn Ma'in narrated to us, Waki' narrated to us, from Zakariyya ibn Abi Za'idah, from Mus'ab ibn Shaybah, from Talq ibn Habib, from Ibn al-Zubayr,
from Aisha who said: The Messenger of Allah, peace and blessings be upon him, said: "Ten things are from the fitrah: trimming the mustache, letting the beard grow, using the toothstick, sniffing water into the nose (istinshaq), and trimming the

The nails, washing the knuckles, plucking the armpits, shaving the pubes, and "the diminishing of water," meaning cleansing oneself with water after relieving oneself. Zakariyya said: Mus'ab said: And I forgot the tenth, unless it be the rinsing of the mouth. (1)

54 — Musa ibn Isma'il and Dawud ibn Shabib narrated to us, both saying: Hammad narrated to us, from 'Ali ibn Zayd, from Salamah ibn Muhammad ibn 'Ammar ibn Yasir — Musa said: from his father, and Dawud said: from 'Ammar ibn Yasir — that the Messenger of Allah, peace and blessings be upon him, said: "Verily, from the fitrah are the rinsing of the mouth and the snuffing of water into the nose." Then he mentioned something similar, and he did not mention letting the beard grow, and he added: "circumcision," and he said: "and the sprinkling of water," and he did not mention "the diminishing of water," meaning cleansing oneself after relieving oneself. (2)

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(1) The correct ruling is that it is a saying of a Companion (mawquf), and this chain is weak due to the weakness of Mus'ab ibn Shaybah, who alone narrated it as raised to the Prophet (marfu'). The rest of its narrators are trustworthy. Muslim (261) cited it as supporting evidence, as did al-Tirmidhi (2961), al-Nasa'i in al-Kubra (9241), and Ibn Majah (293), via two paths from Zakariyya ibn Abi Za'idah, with this chain. It is also in Musnad Ahmad (25060). Al-Nasa'i also cited it in al-Mujtaba (5041) via Sulayman al-Taymi, and (5042) via Ja'far ibn Iyas Abu Bishr, both from Talq ibn Habib as his own saying. Al-Nasa'i said: The hadith of Sulayman al-Taymi and Ja'far ibn Iyas is closer to correctness than the hadith of Mus'ab ibn Shaybah, and Mus'ab is denounced in hadith. Al-Daraqutni said in al-'Ilal, 5/folio 24: The two of them are more reliable than Mus'ab ibn Shaybah and more sound in hadith. Ibn Hajar said in al-Talkhis, 1/77: It is defective. His saying "washing the knuckles" means cleaning the places that become dirty and in which filth accumulates. The origin of barajim (knuckles) is the joints that are on the backs of the fingers; its singular is burjumah.

(2) Its chain is weak; Salamah ibn Muhammad ibn 'Ammar is unknown, and only 'Ali ibn Zayd ibn Jud'an — who is weak — narrated from him. Al-Mundhiri said in Mukhtasar al-Sunan: The hadith of Salamah ibn Muhammad from his father is mursal, because his father had no companionship with the Prophet, and his hadith from his grandfather — Ibn Ma'in said: it is mursal, meaning it is disconnected between Salamah and 'Ammar.

Abu Dawud said: And something similar was narrated from Ibn 'Abbas, who said: "Five (things), all of them in the head," and he mentioned among them parting the hair, but he did not mention letting the beard grow.

Abu Dawud said: And something similar to the hadith of Hammad was narrated from Talq ibn Habib, Mujahid, and Bakr ibn 'Abd Allah al-Muzani as their statements, and they did not mention letting the beard grow.

And in the hadith of Muhammad ibn 'Abd Allah ibn Abi Maryam, from Abu Salamah,

On the authority of Abu Hurayrah, from the Prophet, peace and blessings be upon him, regarding it: "and letting the beard grow." And on the authority of Ibrahim al-Nakha'i similarly, and he mentioned letting the beard grow and circumcision.

29 - Chapter: The Siwak for the One Who Rises at Night

55 - Muhammad ibn Kathir narrated to us, Sufyan informed us, on the authority of Mansur and Husayn, on the authority of Abu Wa'il, on the authority of Hudhayfah: that when the Messenger of Allah, peace and blessings be upon him, rose at night, he would rub his mouth with the siwak.

56 - Musa ibn Isma'il narrated to us, Hammad narrated to us, Bahz ibn Hakim informed us, on the authority of Zurarah ibn Awfa, on the authority of Sa'd ibn Hisham, on the authority of 'A'ishah: that the Prophet, peace and blessings be upon him, would have his water for ablution and his siwak placed for him, and when he rose at night, he would relieve himself and then use the siwak.

(1) Its chain of transmission is authentic. Sufyan: he is al-Thawri, and Mansur: he is ibn al-Mu'tamir, and Husayn: he is ibn 'Abd al-Rahman al-Sulami, and Abu Wa'il: he is Shaqiq ibn Salamah.
Al-Bukhari also narrated it (245), (889), and (1136), Muslim (255), al-Nasa'i in "al-Kubra" (2), and Ibn Majah (286) through various routes from Abu Wa'il, with this chain of transmission.
It is in "Musnad Ahmad" (23242), and "Sahih Ibn Hibban" (1072).
His saying: "he would rub his mouth with the siwak." The author of "al-Nihayah" said: meaning he would rub his teeth and clean them, and it was said: it is to use the siwak from lower to upper, and the origin of al-shaws is washing.

(2) Its chain of transmission is authentic. Hammad: he is ibn Salamah.
It was also narrated within a lengthy hadith by al-Nasa'i in "al-Kubra" (448) and (1239), and Ibn Majah (1191) via the route of Qatadah, from Zurarah ibn Awfa, with this chain of transmission.
It is in "Musnad Ahmad" (24269).
His saying: "he would relieve himself" (takhalla), from al-khala': the place where no one is, and it is used for the place prepared for relieving oneself, and for the act of relieving oneself itself, naming the state by the name of the place, and that is what is meant here.

57 — Muhammad ibn Kathir narrated to us, Hammam narrated to us, from 'Ali ibn Zayd, from Umm Muhammad, from 'A'ishah: that the Prophet, peace and blessings be upon him, never slept at night or by day and then woke up except that he cleaned his teeth with a toothstick (siwak) before performing ablution.

58 — Muhammad ibn 'Isa narrated to us, Hushaym narrated to us, Husayn informed us, from Habib ibn Abi Thabit, from Muhammad ibn 'Ali ibn 'Abdullah ibn 'Abbas, from his father, from his grandfather 'Abdullah ibn 'Abbas, who said: I spent a night at the house of the Prophet, peace and blessings be upon him. When he woke from his sleep, he went to his water for purification, took his toothstick, and cleaned his teeth with it. Then he recited these verses: {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding} [Al 'Imran: 190] until he nearly reached the end of the surah, or he completed it. Then he performed ablution, went to his place of prayer, and prayed two rak'ahs. Then he returned to his bed and slept as long as Allah willed. Then he woke up and did the same again, then returned to his bed and slept. Then he woke up and did the same again — on each of these occasions he cleaned his teeth with the toothstick and prayed two rak'ahs. Then he prayed Witr.

Abu Dawud said: Ibn Fudayl narrated it from Husayn who said: He used the toothstick and performed ablution while reciting, "Indeed, in the creation of the heavens and the earth..." until he completed the surah.

30 - Chapter: The Obligation of Ablution

59 - Muslim ibn Ibrahim narrated to us: Shu'bah narrated to us, from Qatadah, from Abu al-Malih, from his father, from the Prophet, peace and blessings be upon him, who said: "Allah does not accept charity from ill-gotten gains, nor prayer without purification."

60 - Ahmad ibn Muhammad ibn Hanbal narrated to us: 'Abd al-Razzaq narrated to us: Ma'mar informed us, from Hammam ibn Munabbih

On the authority of Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah, exalted be His remembrance, does not accept the prayer of any of you when he has broken his ablution until he performs ablution."

61 - 'Uthman ibn Abi Shaybah narrated to us, Waki' narrated to us, from Sufyan, from Ibn 'Aqil, from Muhammad ibn al-Hanafiyyah, from 'Ali, may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The key to prayer is purification, its opening sanctification is the takbir, and its closing release is the taslim."

31 - Chapter: A man renewing his ablution without having broken it

62 - Muhammad ibn Yahya ibn Faris narrated to us, Abdullah ibn Yazid al-Muqri' narrated to us (H), and Musaddad narrated to us, Isa ibn Yunus narrated to us, they said: Abd al-Rahman ibn Ziyad narrated to us — Abu Dawud said: I am more certain of the hadith of Ibn Yahya — from Ghutayf — and Muhammad said: from Abu Ghutayf al-Hudhali — who said:
I was with Abdullah ibn Umar. When the call to the noon prayer was made, he performed ablution and prayed. Then when the call to the afternoon prayer was made, he performed ablution again. I said to him [about that], and he said: The Messenger of Allah, peace and blessings be upon him, used to say: "Whoever performs ablution while already in a state of purity, ten good deeds are recorded for him."(1)
Abu Dawud said: This is the hadith of Musaddad, and it is the more complete.

32 - Chapter: What makes water impure

63 - Muhammad ibn al-Ala', Uthman ibn Abi Shaybah, al-Hasan ibn Ali, and others narrated to us, they said: Abu Usamah narrated to us, from al-Walid ibn Kathir, from Muhammad ibn Ja'far ibn al-Zubayr, from Abdullah ibn Abdullah ibn Umar
from his father, who said: The Messenger of Allah, peace and blessings be upon him, was asked about water and what comes to it from beasts and predators. He, peace and blessings be upon him, said: "When water reaches two qullas, it does not carry impurity."(2)

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(1) Its chain is weak due to the weakness of Abd al-Rahman ibn Ziyad — who is al-Ifriqi — and the unknown status of Abu Ghutayf — or Ghutayf — al-Hudhali.
It was also recorded by al-Tirmidhi (60) and Ibn Majah (512) via the chain of Abd al-Rahman ibn Ziyad al-Ifriqi, with this chain. Al-Tirmidhi declared it weak.
(2) Its chain is authentic. Abu Usamah: he is Hammad ibn Usamah al-Kufi.

This is the wording of Ibn al-ʿAlāʾ, and ʿUthmān and al-Ḥasan ibn ʿAlī said: from Muḥammad ibn ʿAbbād ibn Jaʿfar. Abū Dāwūd said: And that is correct.

64 — Mūsā ibn Ismāʿīl narrated to us, Ḥammād narrated to us (ḥ)
And Abū Kāmil narrated to us, Yazīd ibn Zurayʿ narrated to us, from Muḥammad ibn Isḥāq, from Muḥammad ibn Jaʿfar — Abū Kāmil said: Ibn al-Zubayr — from ʿUbayd Allāh ibn ʿAbd Allāh ibn ʿUmar, from his father: that the Messenger of Allāh, peace and blessings be upon him, was asked about water in the open desert, and he mentioned its meaning.

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And al-Nasāʾī also recorded it in al-Kubrā (50) from Hinnād ibn al-Sarī and al-Ḥusayn ibn Ḥurayth, both from Abū Usāmah, with this chain of transmission.
And it is in Ṣaḥīḥ Ibn Ḥibbān (1249).
And the discrepancy regarding the shaykh of al-Walīd ibn Kathīr is not harmful, because al-Walīd heard it from Muḥammad ibn Jaʿfar and from Muḥammad ibn ʿAbbād ibn Jaʿfar, as al-Dāraquṭnī, al-Ḥākim, and others held. And see the commentary on al-Musnad (4605).
And see what follows it.

And his saying: "wa-mā yanūbuhu," that is, what comes to it and descends upon it. And al-qullah: the large jar. And his saying: "lam yaḥmil al-khabath." Al-Khaṭṭābī said: that is, he repels it from himself, just as it is said: so-and-so does not bear humiliation when he refuses it and repels it from himself.
And those who adopted this view regarding the determination of water are al-Shāfiʿī, Aḥmad ibn Ḥanbal, Isḥāq ibn Rāhawayh, Abū ʿUbayd, Abū Thawr, and a group of the people of ḥadīth, among them Muḥammad ibn Isḥāq ibn Khuzaymah.

(1) Its chain is ḥasan; Muḥammad ibn Isḥāq is ṣadūq and he explicitly stated his oral transmission in al-Dāraquṭnī (17), so the suspicion of his tadlīs is removed.
And al-Tirmidhī (67) and Ibn Mājah (517) also recorded it via the route of Muḥammad ibn Isḥāq, with this chain.
And it is in Musnad Aḥmad (4605).

65 — Mūsā ibn Ismāʿīl narrated to us, Ḥammād narrated to us, ʿĀṣim ibn al-Mundhir informed us, from ʿUbayd Allāh ibn ʿAbd Allāh ibn ʿUmar, who said:

My father narrated to me that the Messenger of Allah, peace and blessings be upon him, said: "When the water reaches two qullas, it does not become impure."(1)

Abū Dāwūd said: Ḥammād ibn Zayd stopped it at ʿĀṣim (i.e., did not raise it to the Prophet)(2)(3).

33 — Chapter on the well of Buḍāʿah

66 — Muḥammad ibn al-ʿAlāʾ, al-Ḥasan ibn ʿAlī, and Muḥammad ibn Sulaymān al-Anbārī narrated to us, they said: Abū Usāmah narrated to us, from al-Walīd ibn Kathīr, from Muḥammad ibn Kaʿb, from ʿUbayd Allāh ibn ʿAbd Allāh ibn Rāfiʿ ibn Khadīj