📘 সুনানুন নাসাঈ - ত্বর রিসালাহ (আন-নাসায়ী - মৃত্যু 303 হিজরী)

Sunan al-Nasa'i - Dar al-Risalah Edition (al-Nasa'i)
Section: Books of Sunnah
Book: Sunan al-Nasa'i al-Mujtaba
Author: Abu 'Abd al-Rahman Ahmad ibn Shu'ayb al-Nasa'i (d. 303 AH)
Critical Editors: Muhammad Ridwan 'Arqususi (vols. 1, 2, 5, 6), Muhammad Anas Mustafa al-Khinn (vols. 3, 4, 7, 8)
Contributing Editors: Muhammad Mu'taz Karim al-Din (vols. 2–8), 'Ammar Rayhawi (vols. 2–8), Kamil al-Kharrat (vols. 3–8)
Hadith Numbering: [The editors state that they followed the numbering established by 'Abd al-Fattah Abu Ghuddah, may Allah have mercy on him]
Publisher: Dar al-Risalah al-'Alamiyyah
First Edition, 1439 AH – 2018 CE
Number of Volumes: 9 (8 volumes plus indexes)
[Book numbering corresponds to the printed edition]
Date of Publication on al-Shamila: 2 Ramadan 1445

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

1 — The Book of Purification

1 — Chapter: The Interpretation of the Saying of Allah, Mighty and Majestic: {When you rise for prayer, wash your faces and your hands to the elbows}

1 — Qutaybah ibn Sa'id informed us, saying: Sufyan narrated to us, from al-Zuhri, from Abu Salamah, from Abu Hurayrah, that the Prophet, peace and blessings be upon him, said: "When one of you wakes from his sleep, let him not dip his hand into his water for ablution until he washes it three times, for none of you knows where his hand spent the night."

2 - Chapter: The Siwak (Tooth-Stick) When One Rises at Night

2 - Ishaq ibn Ibrahim and Qutaybah ibn Sa'id informed us, from Jarir, from Mansur, from Abu Wa'il, from Hudhayfah, who said: When the Messenger of Allah, peace and blessings be upon him, rose at night, he would rub his mouth with the siwak.

3 - Chapter: How One Uses the Siwak

3 - Ahmad ibn 'Abdah informed us, saying: Hammad ibn Zayd narrated to us, saying: Ghaylan ibn Jarir informed us, from Abu Burdah—

From Abu Musa, who said: I entered upon the Messenger of Allah ﷺ while he was using the toothstick (siwak), with the tip of the siwak on his tongue, and he was saying: "ʿAʿ ʿAʿ."

Chapter 4: Whether the Imam may use the siwak in the presence of his subjects

4. ʿAmr ibn ʿAli informed us, saying: Yahya — namely Ibn Saʿid — narrated to us, saying: Qurra ibn Khalid narrated to us, saying: Humayd ibn Hilal narrated to us, saying: Abu Burda narrated to me, from Abu Musa, who said: I came to the Prophet ﷺ accompanied by two men from the Ashʿariyyin, one on my right and the other on my left, while the Messenger of Allah ﷺ was using the siwak. Both of them asked him for a governmental appointment. I said: "By Him who sent you with the truth, they did not reveal to me what was in themselves, and I did not perceive that they were seeking appointment." And it is as if I can see his siwak beneath his lip, which had curled up, as he said: "We do not — or: we will not — appoint to governmental work someone who seeks it."

"But go yourself." So he sent him to Yemen, then sent Mu'adh ibn Jabal after him, may Allah be pleased with them both.

5 - Chapter: Encouragement regarding the use of the toothstick (siwak)

5 - Humayd ibn Mas'adah and Muhammad ibn 'Abd al-A'la informed us, from Yazid — who is Ibn Zuray' — who said: 'Abd al-Rahman ibn Abi 'Atiq narrated to me, who said: My father narrated to me, who said:

I heard 'A'ishah, from the Prophet, peace and blessings be upon him, who said: "The toothstick purifies the mouth and pleases the Lord."

6 - Chapter: Exceeding in the Use of the Toothstick (Siwak)

6 - Humaid ibn Mas'adah and 'Imran ibn Musa informed us, saying: 'Abd al-Warith narrated to us, Shu'aib ibn al-Habhab narrated to us, from Anas ibn Malik, who said: The Messenger of Allah, peace and blessings be upon him, said: "I have indeed exhorted you repeatedly(1) regarding the use of the toothstick."(2)

7 - Chapter: The Concession Regarding the Use of the Toothstick in the Evening for the Fasting Person

7 - Qutaybah ibn Sa'id informed us, from Malik, from Abu al-Zinad, from al-A'raj--------------------------------------------
= And Ahmad (24203) also narrated it via the path of Muhammad ibn Ishaq: 'Abdullah ibn Muhammad ibn 'Abd al-Rahman narrated to me, with it. This chain is sound (hasan) on account of Ibn Ishaq, and he explicitly stated that he heard it in narration, thus removing any suspicion of tadlis (concealment).
Al-Bukhari attached it in a definitive form from 'A'ishah, may Allah be pleased with her, before (1934), Chapter: The Use of the Fresh and Dry Toothstick by the Fasting Person.
Ahmad (7) and (62) also narrated it via the path of Hammad ibn Salamah, from Ibn Abi 'Atiq, from his father, from Abu Bakr; and the correct version is from 'A'ishah, as al-Daraqutni mentioned in al-'Ilal 1/76.
(1) In (R), (K), (M), (YH), and the margin of (H): "You have exceeded upon me," and what is established is from (H) and the margins of (R), (K), and (YH); and it is likewise in al-Sunan al-Kubra (5) and the sources of the hadith, and it is what suits the chapter heading of the author, and upon it al-Sindi based his commentary initially, then he mentioned the other variant, as will follow.
(2) Its chain is authentic (sahih); 'Abd al-Warith is Ibn Sa'id. It is in al-Sunan al-Kubra under number (5).
Ahmad (12459) and (13598), al-Bukhari (888), and Ibn Hibban (1066) also narrated it via multiple paths, from 'Abd al-Warith, with this chain.
His saying: "I have indeed exhorted you repeatedly" — al-Sindi said: i.e., I have been emphatic in repeating my request to you regarding it, and in this report there is encouragement toward it. This is in the position of affirming what has preceded of repetition for whoever knew of it previously, and in the position of both repetition and affirmation for whoever did not know of it. In some copies: "You have exceeded upon me regarding the toothstick." This implies that they asked him to make it obligatory or to lighten it by lifting the emphasis of its recommendation from them, or that they counted what he said about it as excessive, so he said this to them in disapproval of that. And Allah Almighty knows best.

On the authority of Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Were it not that I would impose hardship on my ummah,(1) I would have commanded them to use the siwak before every prayer."(2)

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(1) In *al-Sunan al-Kubra* (6), as noted in its footnotes: "on the believers."
(2) Its chain of transmission is authentic. Abu al-Zinad: he is Abdullah ibn Dhakwan, and al-A'raj: he is Abd al-Rahman ibn Hurmuz. It is in *al-Sunan al-Kubra* under number (6).

Al-Bukhari (887) and Ibn Hibban (1068) also narrated it via Imam Malik, with this chain of transmission. It is in *al-Muwatta'* 1/66 without the phrase "before every prayer."

Ahmad (10868) also narrated it via Warqa', from Abu al-Zinad, with it.

Al-Bukhari (7240) also narrated it via Ja'far ibn Rabi'ah, from al-A'raj, with it, without the phrase "before every prayer."

Ahmad (7854), the author in *al-Sunan al-Kubra* (3022), (3023), and (3024), and Ibn Majah (287) also narrated it via Sa'id al-Maqburi, from Abu Hurayrah, with it.

Abu Salamah ibn Abd al-Rahman ibn Awf also narrated it from Abu Hurayrah, and there is disagreement concerning him regarding it:

Ahmad (7853), (9179), and (9549), and al-Tirmidhi (22) narrated it via Muhammad ibn Amr ibn Alqamah, from Abu Salamah, from Abu Hurayrah, with it.

Ahmad (17048) and (21684), Abu Dawud (47), al-Tirmidhi (23), and the author in *al-Sunan al-Kubra* (3029) narrated it via Muhammad ibn Ishaq, from Muhammad ibn Ibrahim al-Taymi, from Abu Salamah, from Zayd ibn Khalid al-Juhani, with it.

Al-Tirmidhi said: Both are authentic in my view... As for Muhammad ibn Isma'il (meaning al-Bukhari), he claimed that the hadith of Abu Salamah from Zayd ibn Khalid is more authentic. End quote. As for the author, he said in *al-Sunan al-Kubra*: Yahya al-Qattan used to say: Muhammad ibn Amr is more reliable than Muhammad ibn Ishaq in hadith.

The hadith will also come via Sufyan ibn Uyaynah, from Abu al-Zinad, with it, under number (534), with the wording: "I would have commanded them to delay the 'isha' prayer and to use the siwak before every prayer." See also *Musnad* Ahmad (967) and (17032).

Al-Sindi said: In it there is an indication that there is no obstacle to making the siwak obligatory before every prayer except the fear of hardship befalling the people, and it follows from this that fasting is not an obstacle to that, and from it is derived what the author mentioned in the chapter heading.

8 - Chapter: The Siwak at All Times

8 - ‘Ali ibn Khashram informed us, saying: ‘Isa — meaning Ibn Yunus — narrated to us, from Mis‘ar, from al-Miqdam — who is Ibn Shurayh — from his father, who said:
I said to ‘A’ishah: "With what did the Prophet, peace and blessings be upon him, begin when he entered his house?" She said: "With the siwak."

9 - Chapter: Mention of the Fitrah: Circumcision

9 - Al-Harith ibn Miskin informed us, it being read to him while I was listening, from Ibn Wahb, from Yunus, from Ibn Shihab, from Sa‘id ibn al-Musayyib,
from Abu Hurayrah, from the Messenger of Allah, peace and blessings be upon him, who said: "The fitrah is five: circumcision, shaving the pubic hair, trimming the mustache, clipping the nails, and plucking the armpit hair."

10 - Chapter: Trimming the fingernails

10 - Muhammad ibn 'Abd al-A'la informed us, saying: al-Mu'tamir narrated to us, saying: I heard Ma'mar, from al-Zuhri, from Sa'id ibn al-Musayyib, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Five things are from the fitrah: trimming the mustache, plucking the armpit hair, trimming the fingernails, shaving the pubic region, and circumcision."(1)

11 - Chapter: Plucking the armpit hair

11 - Muhammad ibn 'Abd Allah ibn Yazid informed us, saying: Sufyan narrated to us, from al-Zuhri, from Sa'id ibn al-Musayyib, from Abu Hurayrah, from the Prophet, peace and blessings be upon him, who said: "The fitrah is five(2): circumcision, shaving the pubic region, plucking the armpit hair, trimming the fingernails, and trimming(3) the mustache."(4)

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= It will follow afterward with number (5225) via the chain of Ma'mar, and with number (11) via the chain of Ibn 'Uyaynah, both from al-Zuhri, with it. And it will come via the chain of al-Maqburi from Abu Hurayrah with numbers (5043) and (5044, as a mawquf narration).

Al-Sindi said: Al-fitrah — with a kasrah on the fa' — means the natural disposition, and what is meant here is the ancient sunnah that Allah, exalted be He, chose for the prophets, as if it were an innate matter upon which they were naturally formed. What is not intended is exclusivity, for it has come: "Ten are from the fitrah." So this hadith is among the evidences that the implication of a specific number is not considered binding.

(1) Its chain is authentic: Mu'tamir is Ibn Sulayman, and Ma'mar is Ibn Rashid. It is in "al-Sunan al-Kubra" with number (11).
Ibn Hibban (5479) also narrated it via the chain of Muhammad ibn 'Abd al-A'la, with this chain.
Ahmad (7139) narrated it from Mu'tamir ibn Sulayman, with it.
Ahmad (7813) and (9321), and al-Tirmidhi (2756) narrated it via two chains, from Ma'mar ibn Rashid, with it.
The hadith will be repeated with number (5225), and see the hadith preceding it and the one following it.

(2) In (M), (H), (YH), and the margin of (K): "five from the fitrah," and in the margin of (YH): "the fitrah is five."

(3) In (M), (H), (YH), and the margin of (K): "and taking [from]." What is confirmed is from (R) and (K), and it is likewise in "al-Sunan al-Kubra."

(4) Its chain is authentic, except that the author's shaykh differed in his wording: "and trimming the mustache," as will follow. =

12 - Chapter: Shaving the pubic hair

12 - Al-Harith ibn Miskin informed us, it being read to him while I was listening, from Ibn Wahb, from Hanzalah ibn Abi Sufyan, from Nafi', from Ibn 'Umar, that the Messenger of Allah, peace and blessings be upon him, said: "The fitrah is trimming the nails, trimming the mustache, and shaving the pubic hair."(1)

13 - Chapter: Trimming the mustache

13 - 'Ali ibn Hujr informed us, he said: 'Abidah ibn Humayd informed us, from Yusuf ibn Suhayb, from Habib ibn Yasar, from Zayd ibn Arqam, he said: The Messenger of Allah, peace and blessings be upon him, said: "Whoever does not trim his mustache is not of us."(2)

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= Sufyan: he is Ibn 'Uyaynah. It is in "Al-Sunan al-Kubra" under number (9).
Also narrated by Ahmad (7261), al-Bukhari (5889), Muslim (257): (49), Abu Dawud (4198), Ibn Majah (292), and Ibn Hibban (5481) and (5482) via the chain of Sufyan ibn 'Uyaynah, with this isnad, and in all of their versions: "and trimming the mustache." As for the narration above: "and shaving the mustache," the author's shaykh differed therein from the narrators of Sufyan. Al-Hafiz Ibn Hajar said in "Fath al-Bari" 10/346: The majority of the companions of Ibn 'Uyaynah narrated it with the wording "trimming," and likewise all other narrations from his shaykh al-Zuhri.

(1) Its chain is sahih. Ibn Wahb: he is 'Abdullah al-Misri. It is in "Al-Kubra" (12), and in it: "It was read to al-Harith..." and that is the correct version in al-Nasa'i's narration from him, as previously discussed under number (9).
Also narrated by Ahmad (5988), al-Bukhari (5890), and Ibn Hibban (5478) via two chains from Hanzalah ibn Abi Sufyan, with this isnad, and in Ahmad and al-Bukhari's versions: "From the fitrah is..." and in theirs and Ibn Hibban's: "trimming the nails and trimming the mustache."
Also narrated by al-Bukhari (5888) from al-Makki ibn Ibrahim, from Hanzalah, from Nafi', from the Prophet, peace and blessings be upon him, as mursal, and he said: Our companions said from al-Makki: from Ibn 'Umar from the Prophet, peace and blessings be upon him, he said: "From the fitrah is trimming the mustache." End quote. Al-Bukhari's saying "Our companions said... etc." means that someone else narrated it from al-Makki as connected (mawsul) with the mention of Ibn 'Umar in it, and other things were said; see "Al-Fath" 10/335.

(2) Sahih. And this chain is hasan because of 'Abidah ibn Humayd, and he has been followed (in narration). =

14 - Chapter: On the time limit for that

14 - Qutaybah informed us, saying: Ja'far — meaning Ibn Sulayman — narrated to us, from Abu 'Imran al-Jawni, from Anas ibn Malik, who said: A time limit was set for us regarding trimming the mustache, clipping the nails, shaving the pubic hair, and plucking the armpit hair, that we should not leave them for more than forty days. And on another occasion he said: forty nights.

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Also recorded by al-Tirmidhi (2761) and Ibn Hibban (5477) via two chains from 'Abidah ibn Humayd, with this chain of transmission.
Also recorded by Ahmad (19263) and (19273), al-Tirmidhi following (2761), and the author in "al-Sunan al-Kubra" (14) via Yahya ibn Sa'id al-Qattan, from Yusuf ibn Suhayb, with it.
The hadith will also come via Mu'tamir ibn Sulayman, from Yusuf ibn Suhayb, under number (5047).

(1) In the manuscript copies: "The Messenger of Allah set a time limit for us regarding trimming the mustache... etc.," in the active voice, and what is established is from "al-Sunan al-Kubra" (15) by the author, which is in the passive voice, and this is the known form of the narration of Ja'far ibn Sulayman as Abu Dawud explicitly stated in his "Sunan" (as will come), and al-Tirmidhi referred to it, and al-Mizzi mentioned it in "Tuhfat al-Ashraf" 1/283 from al-Nasa'i, and Ibn Hajar drew attention to it in "al-Nukat al-Ziraf" (in the margin of al-Tuhfah).
(2) Its chain is authentic. Qutaybah: he is Ibn Sa'id, and Abu 'Imran al-Jawni: he is 'Abd al-Malik ibn Habib. It is in "al-Sunan al-Kubra" under number (15).
Also recorded by Muslim (258) and al-Tirmidhi (2759) from Qutaybah ibn Sa'id, with this chain of transmission.
His wording in Muslim: "A time limit was set for us" in the passive voice, and his wording in al-Tirmidhi: "The Messenger of Allah, peace and blessings be upon him, set a time limit for us," and it appears that the addition of the phrase "the Messenger of Allah" in it is from the copyists, for the narration of Ja'far ibn Sulayman is in the passive voice, as mentioned in the commentary before it, and because al-Tirmidhi explicitly stated that the narration of Ja'far is more authentic than the narration of Sadaqah ibn Musa, which will be mentioned later, which is in the active voice.
Also recorded by Muslim (258) as well, and Ibn Majah (295) via two chains from Ja'far, with this chain of transmission, with the passive wording: "A time limit was set," and Abu Dawud suspended it from Ja'far in the definitive form following hadith (4200).
Also recorded by Ahmad (12232), (13111), and (13677), Abu Dawud (4200), and al-Tirmidhi (2758) via various chains from Sadaqah ibn Musa al-Daqiqi, from Abu 'Imran al-Jawni, with it, with the wording: "He set a time limit for us" =

15 - Chapter: Trimming the Mustache and Letting the Beard Grow

15 - ʿUbaydullah ibn Saʿid informed us, saying: Yaḥya — meaning Ibn Saʿid — narrated to us, from ʿUbaydullah, who said: Nafiʿ informed me, from Ibn ʿUmar, from the Prophet, peace and blessings be upon him, who said: "Trim the mustaches and let the beards grow."

16 - Chapter: Going Far Away When Intending to Relieve Oneself

16 - 'Amr ibn 'Ali informed us, saying: Yahya ibn Sa'id narrated to us, saying: Abu Ja'far al-Khatmi, 'Umayr ibn Yazid, narrated to us, saying: Al-Harith ibn Fudayl and 'Umara ibn Khuzayma ibn Thabit narrated to me, from 'Abd al-Rahman ibn Abi Qurad, who said: I went out with the Messenger of Allah, peace and blessings be upon him, to the open area [for relieving oneself]. Whenever he intended to relieve himself, he would go far away.¹

17 - 'Ali ibn Hujr informed us, saying: Isma'il narrated to us, from Muhammad ibn 'Amr, from Abu Salama, from al-Mughira ibn Shu'ba, that the Prophet, peace and blessings be upon him, whenever he went to the place of relieving himself, would go far away. He said: He went to relieve himself during one of his journeys, then said: "Bring me water for ablution." So I brought him water for ablution, and he performed ablution and wiped over his leather socks.²

The Shaykh said: Isma'il is Ibn Ja'far ibn Abi Kathir al-Qari'.³

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¹ Its chain of transmission is authentic. Yahya ibn Sa'id is al-Qattan. It is in *al-Sunan al-Kubra* under number (17).
Ahmad (15660) and Ibn Majah (334) also narrated it via multiple paths from Yahya al-Qattan, with this chain of transmission.
In Ahmad's version: I went out with the Prophet, peace and blessings be upon him, for the pilgrimage. In Ibn Majah's version: I performed the pilgrimage... etc. See also the hadith of al-Qaysi coming later under number (113).

² In (M) and the margins of (K) and (H): his socks.

³ An authentic hadith, and this chain of transmission is good because of Muhammad ibn 'Amr, who is Ibn 'Alqama ibn Waqqas. The rest of its narrators are trustworthy. Abu Salama is Ibn 'Abd al-Rahman ibn 'Awf. It is in *al-Sunan al-Kubra* under number (16).
Ahmad (18171), Abu Dawud (1), al-Tirmidhi (20), and Ibn Majah (331) also narrated it via multiple paths from Muhammad ibn 'Amr, with this chain of transmission.
A similar but longer version will come under numbers: (79), (82), (107), (108), (109), (123), (124), and (125). See also the hadith preceding this one.
Regarding his saying "al-madhhab" (the place of relieving oneself): al-Sindi said: What is meant is the place of relieving oneself, or going to it, as indicated by "he would go far away," for that is what befits going far away. It was also said: Rather, it became in common usage a name for the place of defecation, like "al-khala'" (the open area).

17 - Chapter: The concession regarding doing that (standing while urinating)

18 - Ishaq ibn Ibrahim informed us, Isa ibn Yunus informed us, al-A'mash narrated to us, from Shaqiq, from Hudhayfah, who said: I was walking with the Messenger of Allah, peace and blessings be upon him, and he came to a dumping place of some people, and urinated standing. I turned away from him, and he called me. I was at his heels until he finished. Then he performed ablution and wiped over his leather socks.

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(1) Its chain of transmission is authentic. Ishaq ibn Ibrahim is the one known as Ibn Rahawayh, and Isa ibn Yunus is the son of Abu Ishaq al-Sabi'i, and al-A'mash is Sulayman ibn Mihran, and Shaqiq is Ibn Salamah Abu Wa'il al-Asadi al-Kufi. It appears in "Al-Sunan al-Kubra" under number (18).

Ibn 'Abd al-Barr also narrated it in "Al-Tamhid" 11/145 via the route of Isa ibn Yunus, from him, with the addition: "in Medina"; and discussion of this may be found in it and in "Al-Fath" 1/328.

Ahmad (23241), (23246), and (23414), Muslim (273): (73), Abu Dawud (23), al-Tirmidhi (13), Ibn Majah (305), and Ibn Hibban (1425), (1427), and (1428) also narrated it through multiple routes, from al-A'mash, from him.

Ahmad (23345) also narrated it via the route of Yunus ibn Abi Ishaq, from Abu Ishaq, from Nahik al-Saluli, from Hudhayfah, from him, in abbreviated form.

It will also come in abbreviated form via the route of Shu'bah, from Sulayman al-A'mash, from him, under number (26); via the route of Shu'bah, from Mansur, from Abu Wa'il, from him, under number (27); and via the route of Shu'bah, from Sulayman al-A'mash and Mansur, from Abu Wa'il, under number (28).

Al-Sindi said: "Al-subatah" — with a damma on the unpointed sin and a lightened ba — is the place where dirt, filth, and what is swept from houses is thrown. It is also said to be the refuse heap itself. Its attribution to the people is an attribution of specific association, not of ownership, so it was permissible [for public use]. It may also imply ownership, in which case their permission would be established either explicitly or by implication. They have agreed that his custom, peace and blessings be upon him, in the case of urination was to squat, as indicated by the hadith of Aisha [which will come under number (29)]. Therefore, the standing on this occasion must have been due to a reason that necessitated it. They have suggested some reasons by way of conjecture, and Allah Most High knows best with certainty.

18 - Chapter: What to say upon entering the privy

19 - Ishaq ibn Ibrahim informed us, Ismail informed 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: "O Allah, I seek refuge in You from the male and female unclean spirits."

19 - Chapter: The prohibition of facing the qiblah when relieving oneself

20 - Muhammad ibn Salamah and al-Harith ibn Miskin informed us — the latter by reading aloud while I listened, and the wording is his — from Ibn al-Qasim, who said: Malik narrated to me, from Ishaq ibn Abd Allah ibn Abi Talhah, from Rafi' ibn Ishaq, that he heard Abu Ayyub al-Ansari — while he was in Egypt — say: By Allah, I do not know what to do with these latrines, for the Messenger of Allah, peace and blessings be upon him, said: "When one of you goes to relieve himself or urinate, let him not face the qiblah nor turn his back to it."

20 - Chapter: The prohibition of facing the qiblah or turning one's back toward it when relieving oneself

21 - Muhammad ibn Mansur informed us, saying: Sufyan narrated to us, from al-Zuhri, from 'Ata' ibn Yazid, from Abu Ayyub, that the Prophet, peace and blessings be upon him, said: "Do not face the qiblah or turn your backs toward it when defecating or urinating, but rather face east or west."

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Also recorded by Ahmad (23519) and (23559) via two chains from Ishaq ibn 'Abd Allah ibn Abi Talhah, and the narration (23559) does not mention the latrines, and the wording of narration (23519) is: The Messenger of Allah, peace and blessings be upon him, forbade us from facing the two qiblahs and turning our backs toward them.
It will also come in the two hadiths that follow.

His statement: "al-karayis"; al-Sindi said: with two dotted yā's, meaning toilets. It is said: it is understood from the speech of some linguists that it is with a nūn, then a yā', and those latrines had been built facing the qiblah, so that weighed heavily upon him, and he saw it as contrary to what the hadith indicates, based on his understanding that it was absolute. However, the context of the hadith may be the open desert, and the absolute wording came according to what was customary at that time, since they had no toilets inside houses in the beginning... And the matter is disputed among scholars, and avoiding facing or turning one's back toward the qiblah inside buildings is more cautious.

(1) In (M) and (H): al-gha'it (defecation). And in the margin of (H): "bigha'it" (another copy).
(2) Its chain is authentic. Sufyan: he is Ibn 'Uyaynah. It is in "al-Sunan al-Kubra" under number (20).
Also recorded by Ahmad (23579), al-Bukhari (394), Muslim (264), Abu Dawud (9), and al-Tirmidhi (8) via the chain of Sufyan ibn 'Uyaynah, with this chain. And they have the addition: Abu Ayyub said: We arrived in Syria and found toilets built facing the qiblah, so we would turn away from it and seek forgiveness from Allah, the Exalted.
Also recorded by al-Bukhari (144) and Ibn Majah (318) via two chains from al-Zuhri, with it.
Al-Tirmidhi said: The hadith of Abu Ayyub is the best and most authentic thing on this topic. And he transmitted from al-Shafi'i his statement: The meaning of the Prophet's saying, peace and blessings be upon him, "Do not face the qiblah when defecating..." applies only to open deserts. As for built latrines, he has a concession to face it.
It has preceded before him, and see what comes after it.

His statement: "But rather face east or west"; al-Sindi said: This is addressed to the people of Medina and those whose qiblah is in that direction, and the intent is guidance toward another direction in which there is neither facing the qiblah nor turning one's back toward it, and this varies according to the lands.

21 - Chapter: The Command to Face East or West When Relieving Oneself

22 - Ya'qub ibn Ibrahim informed us, saying: Ghandar narrated to us, saying: Ma'mar narrated to us, saying: Ibn Shihab informed us, from 'Ata ibn Yazid, from Abu Ayyub al-Ansari, who said: The Messenger of Allah, peace and blessings be upon him, said: "When one of you goes to relieve himself, let him not face the qiblah, but let him face east or west."

22 - Chapter: The Concession Regarding That Inside Houses

23 - Qutaybah ibn Sa'id informed us, from Malik, from Yahya ibn Sa'id, from Muhammad ibn Yahya ibn Habban, from his uncle Wasi' ibn Habban, from 'Abdullah ibn 'Umar, who said: I climbed onto the roof of our house and saw the Messenger of Allah, peace and blessings be upon him, on two bricks, facing Bayt al-Maqdis to relieve himself.

23 - Chapter: The Prohibition of Touching the Penis with the Right Hand When Relieving Oneself (1)

24 - Yahya ibn Durust informed us, saying: Abu Isma'il—who is al-Qannad—informed us, saying: Yahya ibn Abi Kathir narrated to me that 'Abdullah ibn Abi Qatadah narrated to him from his father, that the Messenger of Allah, peace and blessings be upon him, said: "When one of you urinates, let him not take hold of his penis with his right hand." (2)

25 - Hammad ibn al-Sari informed us, from Waki', from Hisham, from Yahya—he is Ibn Abi Kathir—from 'Abdullah ibn Abi Qatadah, from his father, who said: The Messenger of Allah, peace and blessings be upon him, said: "When one of you enters the privy, let him not touch his penis with his right hand." (3)

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(1) In (M) and the margin of (R): urination.
(2) A sound hadith, and this chain is good on account of Abu Isma'il al-Qannad, who is Ibrahim ibn 'Abd al-Malik al-Basri. Abu Qatadah is al-Harith—and it is also said 'Amr, or al-Nu'man—ibn Rib'i al-Ansari. It is in "al-Sunan al-Kubra" under number (28).
It was also narrated by Ahmad (19419) and (22565) and (22638) and (22655), al-Bukhari (154) and (5630), Muslim (267): (63), Abu Dawud (31), al-Tirmidhi (15), and Ibn Hibban (1434) through multiple chains, from Yahya ibn Abi Kathir, with this chain of transmission.
Some of them include the additional prohibition of wiping with the right hand and breathing into the vessel. The hadith will come with this addition via the chain of Hisham al-Dastuwa'i under number (47), and via the chain of 'Abd al-Wahhab al-Thaqafi from Ayyub under number (48), both from Yahya ibn Abi Kathir, with it. See what follows.
(3) Its chain is sound. Waki' is Ibn al-Jarrah, and Hisham is Ibn Abi 'Abdullah al-Dastuwa'i. It is in "al-Sunan al-Kubra" under number (29).
It was also narrated by Muslim (267): (64) from Yahya ibn Yahya, from Waki', with this chain of transmission.
It was also narrated by Ahmad (22534) and (22647), and al-Bukhari (153) through multiple chains from Hisham al-Dastuwa'i, with it, with the additional prohibition of wiping with the right hand and breathing into the vessel. =

24 - Chapter: The concession allowing a person to urinate standing in an open area

26 - Mu'ammal ibn Hisham informed us, saying: Isma'il narrated to us, saying: Shu'bah narrated to us, from Sulayman, from Abu Wa'il, from Hudhayfah, that the Messenger of Allah (peace and blessings be upon him) came to a dumping ground of some people and urinated standing.

27 - Muhammad ibn Bashshar informed us, saying: Muhammad narrated to us, saying: Shu'bah narrated to us, from Mansur, who said: I heard Abu Wa'il, that Hudhayfah said: The Messenger of Allah (peace and blessings be upon him) came to a dumping ground of some people and urinated standing.

28 - Sulayman ibn 'Ubayd Allah informed us, Bahz narrated to us, Shu'bah narrated to us, from Sulayman and Mansur, from Abu Wa'il, from Hudhayfah, that the Prophet (peace and blessings be upon him) walked to a dumping ground of some people and urinated standing.

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This hadith will also come with this addition under number (47). And see what precedes it.

(1) Its chain of transmission is authentic. Isma'il: he is Ibn Ibrahim ibn Miqsam, known as Ibn 'Ulayyah, and Sulayman: he is al-A'mash, and Abu Wa'il: he is Shaqiq ibn Salamah. It is in "Al-Sunan al-Kubra" under number (24).
It was also narrated by al-Bukhari (224) and Ibn Hibban (1424), through two chains, from Shu'bah, with this chain of transmission.
It has preceded through the chain of 'Isa ibn Yunus, from al-A'mash, with it, under number (18), and in it there is mention of wiping over the leather socks, and it will come in the two hadiths after it.

(2) Its chain of transmission is authentic. Muhammad: he is Ibn Ja'far, and Mansur: he is Ibn al-Mu'tamir.
It was also narrated by Ahmad (23422) from Muhammad ibn Ja'far, with this chain of transmission, and in it there is mention of Abu Musa al-Ash'ari's strictness regarding urination.
It was also narrated by al-Bukhari (226) and (2471) through two chains from Shu'bah with it. In the first of them there is mention of Abu Musa al-Ash'ari's strictness regarding urination.
And see the hadith that preceded it, and the one that follows it.

(3) Its chain of transmission is authentic. Bahz: he is Ibn Asad al-'Ammi. It is in "Al-Sunan al-Kubra" under number (23).
It has preceded in the two hadiths before it, and it has preceded in a longer version under number (18).

Sulayman said in his narration: "And he wiped over his leather socks." Mansur did not mention the wiping.

25 - Chapter: Urinating in the house while sitting

29 - 'Ali ibn Hujr informed us, Sharik informed us, from al-Miqdam ibn Shuraih, from his father, from 'A'ishah who said: "Whoever tells you that the Messenger of Allah ﷺ urinated standing, do not believe him. He would not urinate except while sitting."

26 - Chapter: Urinating toward a screen for concealment

30 - Hinnad ibn al-Sari informed us, from Abu Mu'awiyah, from al-A'mash, from Zaid ibn Wahb, from 'Abd al-Rahman ibn Hasanah who said: "The Messenger of Allah ﷺ came out to us with something like a small shield in his hand. He placed it down, then sat behind it and urinated toward it. Some of the people said: 'Look, he urinates as a woman urinates!' He heard him and said: 'Do you not know what befell the companion of the Banu...'"