📘 সুনানুত তিরমিযী - ত আর-রিসালাহ (আত-তিরমিযী - মৃত্যু 279 হিজরী)

Shu'bah narrated this hadith from Khalid ibn 'Alqamah, but he erred in his name and his father's name, saying: "Malik ibn 'Urfutah."

It was also narrated from Abu 'Awanah, from Khalid ibn 'Alqamah, from 'Abd Khayr, from 'Ali.

And it was narrated from him, from Malik ibn 'Urfutah, similar to the narration of Shu'bah, but the correct [name] is Khalid ibn 'Alqamah.

38 - Chapter on sprinkling [water] after ablution

50 - Nasr ibn 'Ali and Ahmad ibn Abi 'Ubayd Allah al-Sulaymi al-Basri narrated to us, both saying: Abu Qutaybah Salm ibn Qutaybah narrated to us, from al-Hasan ibn 'Ali al-Hashimi, from

On the authority of Abu Hurayrah: that the Prophet ﷺ said: "Jibril came to me and said: O Muhammad, when you perform ablution, then sprinkle water."¹

This is a gharib hadith.

And I heard Muhammad say: Al-Hasan ibn 'Ali al-Hashimi is munkar al-hadith.²

And on this topic, there is also a report from Abu al-Hakam ibn Sufyan, Ibn 'Abbas, Zayd ibn Harithah, and Abu Sa'id.

And some of them said: Sufyan ibn al-Hakam, or al-Hakam ibn Sufyan. And they differed concerning this hadith.³

---

¹ Its chain is weak; al-Hasan ibn 'Ali al-Hashimi is unanimously agreed to be weak. It was also recorded by Ibn Majah (463), al-'Uqayli in al-Du'afa' 1/234, and Ibn 'Adi in al-Kamil 2/733 via multiple paths from Abu Qutaybah Salam ibn Qutaybah, with this chain.

² Al-Dhahabi said in Mizan al-I'tidal 1/6 in the biography of Aban ibn Jabalah: Ibn al-Qattan narrated that al-Bukhari said: "Anyone of whom I said 'munkar al-hadith,' it is not permissible to narrate from him."

³ That is, concerning the hadith of Abu al-Hakam ibn Sufyan, for they differed over his name and over his hadith. Some of them named him Abu al-Hakam ibn Sufyan, some al-Hakam ibn Sufyan, and some Sufyan ibn al-Hakam. Some narrators said: from Ibn al-Hakam from his father, and some said: from a man of Thaqif from his father. Ibn al-Madini, al-Bukhari, and Abu Hatim said: the correct version is al-Hakam ibn Sufyan from his father. Ahmad and al-Bukhari said: al-Hakam had no companionship [with the Prophet]. Ibrahim al-Harbi and Abu Zur'ah affirmed that he did have companionship. His hadith was recorded by Ahmad in al-Musnad (15384–15386), Abu Dawud (166–168), Ibn Majah (461), and al-Nasa'i 1/86. Its wording is: "The Messenger of Allah ﷺ was..."

39 - Chapter on the perfection of ablution

51 - 'Ali ibn Hujr narrated to us, he said: 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 Allah, peace and blessings be upon him, said: "Shall I not guide you to that by which Allah erases sins and raises degrees?" They said: "Yes, O Messenger of Allah." He said: "Perfecting ablution despite hardships, taking many steps to the mosques, and waiting for prayer after prayer—that is the ribat."

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

= If he urinates, he performs ablution and sprinkles water [on his garment].

See the complete takhrij and discussion of it in "al-Musnad."

As for the hadith of Ibn 'Abbas, al-Darimi (711) and al-Bayhaqi 1/162 narrated it, and its wording is: The Messenger of Allah, peace and blessings be upon him, called for water, performed ablution once each, and sprinkled water on his private part. Al-Bayhaqi mentioned that the sprinkling was uniquely transmitted by Qabisah from Sufyan, and a group narrated it from Sufyan without this addition.

We say: See its takhrij in "al-Musnad" (2072).

As for the hadith of Zayd ibn Harithah, Ibn Majah (462) narrated it. Its wording, raised to the Prophet, is: "Jibril taught me ablution and commanded me to sprinkle water beneath my garment, because of what comes out of urine after ablution." Al-Busiri said: Its chain is weak due to the weakness of Ibn Lahi'ah.

As for the hadith of Abu Sa'id, we did not find it.

Al-Khattabi said in "Ma'alim al-Sunan" 1/63: The sprinkling (intidah) here means cleaning oneself with water after using stones, and it was the custom of most of them to clean themselves with stones without touching water. The sprinkling may also be interpreted as spraying the private part with water after cleaning oneself with it, in order to repel the whisperings of Satan by that.

(1) Authentic, and Muslim (251), Ibn Majah (428), and al-Nasa'i 1/89 narrated it. It is in "al-Musnad" (7209) and "Sahih Ibn Hibban" (1038).

52 — Qutaybah narrated to us, saying: ‘Abd al-‘Azīz ibn Muḥammad narrated to us, from al-‘Alā’, a similar report. Qutaybah said in his narration: “That is the ribāṭ, that is the ribāṭ, that is the ribāṭ.”

Regarding this chapter, there are also reports from ‘Alī, ‘Abd Allāh ibn ‘Amr, Ibn ‘Abbās, ‘Abīdah — and it is also said: ‘Ubaydah — ibn ‘Amr, ‘Ā’ishah, ‘Abd al-Raḥmān ibn ‘Ā’ish, and Anas.

The ḥadīth of Abū Hurayrah is a ḥasan ṣaḥīḥ ḥadīth.

Al-‘Alā’ ibn ‘Abd al-Raḥmān is Ibn Ya‘qūb al-Juhanī, and he is trustworthy according to the scholars of ḥadīth.

40 — Chapter: The handkerchief after ablution

53 — Sufyān ibn Wakī‘ narrated to us, saying: ‘Abd Allāh ibn Wahb narrated to us, from Zayd ibn Ḥubāb, from Abū Mu‘ādh, from al-Zuhrī, from ‘Urwah, from ‘Ā’ishah, who said: The Messenger of Allāh, peace and blessings be upon him, had a cloth with which he would dry himself after ablution.

In this chapter, on the authority of Muʿādh ibn Jabal.

54 — Qutaybah narrated to us, saying: Rishdīn ibn Saʿd narrated to us, from ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum, from ʿUtbah ibn Ḥumayd, from ʿUbādah ibn Nusayy, from ʿAbd al-Raḥmān ibn Ghanm, from Muʿādh ibn Jabal, who said: I saw the Prophet, peace and blessings be upon him, when he performed ablution, wipe his face with the edge of his garment.

This is a gharīb ḥadīth, and its chain of transmission is weak. Rishdīn ibn Saʿd and ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum al-Ifrīqī are both considered weak in ḥadīth. The ḥadīth of ʿĀʾishah is not sound, and nothing is authentically established from the Prophet, peace and blessings be upon him, regarding this matter.

=============================================
It was also narrated by al-Dāraquṭnī 1/110 via the route of Yūnus ibn ʿAbd al-Aʿlā, and by al-Ḥākim 1/154, and al-Bayhaqī 1/185 via the route of Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam, both from ʿAbd Allāh ibn Wahb, with this chain of transmission. Al-Dāraquṭnī, al-Bayhaqī, and others said: Abū Muʿādh is Sulaymān ibn Arqam, and he is abandoned (matrūk). Abū ʿAbd Allāh al-Ḥākim erred when he said he was al-Fuḍayl ibn Maysarah, and al-Dhahabī affirmed this without challenging it. The scholar Aḥmad Shākir followed them both in this, thus declaring its chain sound!

Note: In copies (S) and (L), as well as in the printed edition and the copy of Ibn Sayyid al-Nās, the statement of Abū ʿĪsā regarding the ḥadīth of ʿĀʾishah appears immediately after this ḥadīth, and we have placed it after the following ḥadīth of Muʿādh, as in copies (A), (B), (D), and (Ẓ).

(1) Its chain is weak due to the weakness of Rishdīn ibn Saʿd and ʿAbd al-Raḥmān ibn Ziyād, as the author, may Allah have mercy on him, stated. It was also narrated by al-Ṭabarānī in al-Awsaṭ (4194), and al-Bayhaqī 1/236, via the route of Qutaybah ibn Saʿīd, with this chain. He said: Its chain is not strong.

The chapter is something. And Abu Mu‘adh—they say he is Sulayman ibn Arqam, and he is weak according to the people of hadith.

And a group of the people of knowledge from the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and those after them, permitted drying oneself with a cloth after ablution.

And whoever disapproved of it only disapproved of it because it was said that the ablution is weighed, and that was narrated from Sa‘id ibn al-Musayyab and al-Zuhri.

54/1 – Muhammad ibn Humayd narrated to us, saying: Jarir narrated to us, saying: ‘Ali ibn Mujahid narrated it to me from me—and he is, in my view, trustworthy—from Tha‘labah, from al-Zuhri, who said: The cloth after ablution was only disapproved of because the ablution is weighed.

41 - Chapter: What is said after the ablution

55 - Ja'far ibn Muhammad ibn 'Imran al-Tha'labi al-Kufi narrated to us, he said: Zayd ibn Hubab narrated to us, from Mu'awiyah ibn Salih, from Rabi'ah ibn Yazid al-Dimashqi, from Abu Idris al-Khawlani and Abu 'Uthman, from 'Umar ibn al-Khattab, who said: The Messenger of Allah, peace and blessings be upon him, said: "Whoever performs ablution and does it well, then says: 'I bear witness that there is no god but Allah alone, with no partner, and that Muhammad is His servant and His Messenger. O Allah, make me among those who repent, and make me among those who purify themselves' — eight gates of Paradise are opened for him, and he may enter through whichever of them he wishes."

In this chapter, there is also a narration from Anas and 'Uqbah ibn 'Amir.

The hadith of 'Umar: Zayd ibn Hubab was contradicted in this hadith. 'Abdullah ibn Salih and others narrated from Mu'awiyah ibn Salih, from Rabi'ah ibn Yazid, from Abu Idris, from 'Uqbah ibn 'Amir, from 'Umar. And from Rabi'ah, from Abu 'Uthman, from Jubayr ibn Nufayr, from 'Umar.

This hadith has some disorder in its chain of transmission, and nothing substantial is authentically established from the Prophet, peace and blessings be upon him, regarding this matter.

Muhammad said: Abu Idris did not hear anything from ‘Umar. (1)

--------------------------------------------

(1) Al-Hafiz Ibn Hajar said in *Nata’ij al-Afkar*, pp. 240–241, after quoting al-Tirmidhi’s statement from his words “And Zayd ibn al-Hubab was contradicted” up to this point: I say: the disagreement and error are from his shaykh Ja‘far ibn Muhammad, for Abu Bakr and ‘Uthman, the two sons of Abi Shaybah, and others agreed in narrating it from Zayd ibn al-Hubab correctly, with the affirmation of ‘Uqbah ibn ‘Amir and Jubayr ibn Nufayr. As for the narration of ‘Abdullah ibn Salih, I have cited it in full; and as for the narration of others, perhaps he means Ibn Mahdi and Ibn Wahb, or both of them together. I have mentioned those who transmitted it from each of them, and I have also cited it in full from the narration of al-Layth, from Mu‘awiyah ibn Salih.

We have expanded the discussion on the takhrij of the chains of this hadith and repelled the disorder attributed to it in our commentary on *al-Musnad* (17314) and (17393), so refer to it necessarily.

Then al-Hafiz said concerning the addition found with al-Tirmidhi, namely “O Allah, make me among the oft-returning to repentance, and make me among those who purify themselves”: This addition is not established in this hadith, for Ja‘far ibn Muhammad, al-Tirmidhi’s shaykh, was alone in narrating it, and he did not master the chain of transmission, for he dropped between Abu Idris and ‘Umar both Jubayr ibn Nufayr and ‘Uqbah, making it disconnected—rather, problematic. Everyone who narrated it from Mu‘awiyah ibn Salih, then from Zayd ibn al-Hubab, contradicted him. And besides those already mentioned, the following narrated it from Zayd: Musa ibn ‘Abd al-Rahman al-Masruqi—his hadith is in al-Nasa’i 1/95—and Abu Bakr al-Ju‘fi, and ‘Abbas ibn Muhammad al-Duri—their hadith is in Abu ‘Awanah 1/224–225—and Abu Kurayb Muhammad ibn al-‘Ala’, whose hadith is in Abu Nu‘aym’s *al-Mustakhraj*. The agreement of all of them takes precedence over the sole narration of one.

Al-Hafiz said: And I found a supporting witness for the addition from the hadith of Thawban. He mentioned it via the chain of Ahmad ibn al-Hasan ibn Harun (and Ibn al-Sunni (32) from him), from al-Husayn ibn ‘Ali ibn Yazid al-Suda’i: my father narrated to us, from Abu Sa‘d al-A‘war al-Baqqal, from Abu Salamah—he is Ibn ‘Abd al-Rahman—from Thawban, raised to the Prophet: “Whoever performs ablution and does it well, then says upon its completion: ‘There is no god but Allah alone, with no partner, O Allah, make me among the oft-returning to repentance, and make me among those who purify themselves,’ Allah opens for him eight gates of Paradise, and he enters through whichever of them he wishes.” =

42 - Chapter: On Performing Wudu with a Mudd

56 - Ahmad ibn Mani' and Ali ibn Hujr narrated to us, both saying: Isma'il ibn 'Ulayyah narrated to us, from Abu Rayhanah, from Safinah: that the Prophet, peace and blessings be upon him, used to perform wudu with a mudd and ghusl with a sa'.

In this chapter, there is also a narration from 'A'ishah, Jabir, and Anas ibn Malik.

The hadith of Safinah is hasan sahih.

Abu Rayhanah's name is 'Abdullah ibn Matar.

This is also the view of some scholars regarding performing wudu with a mudd and ghusl with a sa'.

============================================
We say: Abu Sa'd al-A'war al-Baqqal — whose name is Sa'id ibn al-Marzuban — is extremely weak and not a source of delight, for more than one of the imams have declared him weak. Al-Bukhari said of him: He is munkar al-hadith. 'Amr ibn 'Ali al-Fallas said: Weak in hadith, abandoned in hadith. Al-Daraqutni said: Abandoned.

He has another chain recorded by al-Tabarani in al-Awsat (4892), from 'Isa ibn Muhammad al-Simsar: Ahmad ibn Suhayl al-Warraq narrated to us: Maswar ibn Murawwi' al-'Anbari narrated to us: al-A'mash narrated to us, from Salim ibn Abi al-Ja'd, from Thawban.

We say: Regarding Ahmad ibn Suhayl al-Warraq, Abu Ahmad al-Hakim said: There are some munkar narrations in his hadith. Ibn Hibban mentioned him in al-Thiqat and said: Hubaysh ibn 'Abdullah al-Nahshali narrated to us from him in Wasit. As for Maswar ibn Murawwi', we have not found any biographical entry for him, so he is among the unknown narrators. And Salim ibn Abi al-Ja'd did not hear from Thawban. Thus, the hadith of Thawban through these two chains is not suitable to serve as a supporting witness for this addition, so it remains weak.

(1) Sahih, recorded by Muslim (326) and Ibn Majah (267). It is also in al-Musnad (21930).

Al-Shafi‘i, Ahmad, and Ishaq said: The meaning of this hadith is not one of fixed limitation—that neither more nor less than it is permissible—rather, it is the amount that suffices.

43 - Chapter: The Dislike of Extravagance in Ablution

57 - Muhammad ibn Bashshar narrated to us, saying: Abu Dawud narrated to us, saying: Kharijah ibn Mus‘ab narrated to us, from Yunus ibn ‘Ubayd, from al-Hasan, from ‘Utayy ibn Damrah al-Sa‘di, from Ubayy ibn Ka‘b, from the Prophet, peace and blessings be upon him, who said: "Verily, ablution has a devil called al-Walhan, so beware of the whisperings of water."

In this chapter, also from ‘Abdullah ibn ‘Umar and ‘Abdullah ibn Mughaffal.

The hadith of Ubayy ibn Ka‘b is a gharīb hadith, and its chain of transmission is not strong according to the scholars of hadith, because we do not know of anyone who transmitted it with a full chain except Khārijah. This hadith has also been transmitted through other paths as the statement of al-Ḥasan (without attribution to the Prophet).

Nothing is authentically established from the Prophet ﷺ on this topic. Khārijah is not strong according to our companions, and Ibn al-Mubārak declared him weak.

44 – Chapter: On performing ablution for every prayer

58 – Muḥammad ibn Ḥumayd al-Rāzī narrated to us, saying: Salamah ibn al-Faḍl narrated to us, from Muḥammad ibn Isḥāq, from Ḥumayd, from Anas: that the Prophet ﷺ used to perform ablution for every prayer, whether he was in a state of purity or not.

of Tahir. He said: I said to Anas: "So what did you yourselves do?" He said: "We used to perform one ablution."

The hadith of Anas is a good and rare hadith, and what is well-known among the people of hadith is the hadith of 'Amr ibn 'Amir on the authority of Anas.

Some of the people of knowledge held the view that ablution for every prayer is recommended, not obligatory.

59 - Muhammad ibn Bashshar narrated to us, he said: Yahya ibn Sa'id and 'Abd al-Rahman ibn Mahdi narrated to us, they said: Sufyan ibn Sa'id narrated to us, on the authority of 'Amr ibn 'Amir al-Ansari, who said:

I heard Anas ibn Malik say: "The Prophet, peace and blessings be upon him, used to perform ablution for every prayer." I said: "And what did you yourselves do?" He said: "We used to pray all the prayers with one ablution, as long as we had not broken it."

This hadith is ḥasan ṣaḥīḥ (1).

It has also been narrated in a hadith from Ibn ʿUmar, from the Prophet ﷺ, that he said: "Whoever performs ablution while already in a state of purity, Allah writes for him ten good deeds."

This hadith was narrated by al-Ifrīqī, from Abū Ghutayf, from Ibn ʿUmar, from the Prophet ﷺ.

60 — Al-Ḥusayn ibn Ḥurayth al-Marwazī narrated this to us, saying: Muḥammad ibn Yazīd al-Wāsiṭī narrated to us, from al-Ifrīqī. And this is a weak chain of transmission (2).

ʿAlī said: Yaḥyā ibn Saʿīd al-Qaṭṭān said: This hadith was mentioned to Hishām ibn ʿUrwah, and he said: "This is an eastern chain of transmission" (3).

--------------------------------------------
(1) In copy (D): "This hadith is ṣaḥīḥ." And after this in the edition of Shaykh Aḥmad Shākir: "And the hadith of Ḥumayd from Anas is a good, gharīb, ḥasan hadith," but this does not appear in our manuscript sources.

(2) It is as the author said, for in its chain is al-Ifrīqī — who is ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum — and he is weak, and Abū Ghutayf, who is unknown, is alone in narrating it. It was also recorded by Abū Dāwūd (62) and Ibn Mājah (512) via the path of ʿAbd Allāh ibn Yazīd al-Muqriʾ and ʿĪsā ibn Yūnus, both from ʿAbd al-Raḥmān ibn Ziyād al-Ifrīqī, with this chain. Ibn Mājah mentioned a story in connection with it.

(3) Al-Mubārakfūrī said: That is, the narrators of this hadith are people of the East, and they are the people of Kūfah and Baṣrah, as stated in some marginal notes. Aḥmad Shākir said: This is an incomprehensible statement, unless he meant that the hadith is known among them from the narration of Abū Ghutayf. It is unlikely that he meant the narration of al-Ifrīqī, because firstly he is from the Maghrib, and secondly his death was later, about fifteen years after Hishām.

45 - Chapter: What has been reported about performing the prayers with a single ablution

61 - Muhammad ibn Bashshar narrated to us, saying: Abd al-Rahman ibn Mahdi narrated to us, from Sufyan, from Alqamah ibn Marthad, from Sulayman ibn Buraydah, from his father, who said: The Prophet, peace and blessings be upon him, used to perform ablution for every prayer. Then on the Year of the Conquest, he performed all the prayers with a single ablution and wiped over his leather socks. Umar said: "You have done something you had not done before?" He said: "I did it deliberately."

This hadith is hasan sahih.

Ali ibn Qadim also narrated this hadith from Sufyan al-Thawri, and added to it: "He performed ablution once for each."

Sufyan al-Thawri also narrated this hadith from Muharib ibn Dithar, from Sulayman ibn Buraydah: that the Prophet, peace and blessings be upon him, used to perform ablution for every prayer.

Waki' narrated it from Sufyan, from Muharib, from Sulayman ibn Buraydah, from his father.

Abd al-Rahman ibn Mahdi and others narrated from Sufyan, from Muharib ibn Dithar, from Sulayman ibn Buraydah, from the Prophet, peace and blessings be upon him, as mursal. And this—

The most authentic version is that of Wakīʿ's narration.

The scholars act upon this: that the prayers may be performed with a single ablution as long as one has not broken it. Some of them would perform ablution for each prayer as a matter of preference and seeking merit.

It is narrated from al-Ifrīqī, from Abū Ghutayf, from Ibn ʿUmar, from the Prophet ﷺ that he said: "Whoever performs ablution while already in a state of purity, Allah writes for him ten good deeds." This chain of transmission is weak.

In this chapter, there is also a narration from Jābir ibn ʿAbd Allāh that the Prophet ﷺ prayed the Ẓuhr and ʿAṣr with a single ablution.

46 - Chapter on a man and a woman performing ablution from a single vessel

62 - Ibn Abi 'Umar narrated to us, saying: Sufyan ibn 'Uyaynah narrated to us, from 'Amr ibn Dinar, from Abu al-Sha'tha', from Ibn 'Abbas, who said: Maymunah narrated to me, saying: I used to perform the ritual bath (ghusl) with the Messenger of Allah, peace and blessings be upon him, from a single vessel due to major ritual impurity (janabah).(1)

This hadith is hasan sahih.

This is the view of the majority of jurists: that there is no harm in a man and a woman performing the ritual bath from a single vessel.

On this topic, there are narrations from 'Ali, 'A'ishah, Anas, Umm Hani', Umm Subayyah, Umm Salamah, and Ibn 'Umar.

Abu al-Sha'tha's name is Jabir ibn Zayd.

47 - Chapter on the disapproval of using the leftover water of a woman's purification

63 - Mahmud ibn Ghaylan narrated to us, saying: Waki' narrated to us, from Sufyan, from Sulayman al-Taymi, from Abu Hajib, from a man of Banu Ghifar, who said: The Messenger of Allah, peace and blessings be upon him, forbade the use of the leftover water of a woman's purification.

The purity (water) of a woman.

Regarding this chapter, there is also a narration from ʿAbd Allāh ibn Sarjis.

Some jurists disapproved of (using) the leftover water of a woman's purification. This is the view of Aḥmad and Isḥāq—they disapproved of the leftover water of her purification, but they saw no harm in the leftover of her drink.

64 — Muḥammad ibn Bashshār and Maḥmūd ibn Ghaylān narrated to us, saying: Abū Dāwūd narrated to us, from Shuʿbah, from ʿĀṣim, who said: I heard Abū Ḥājib narrating
from al-Ḥakam ibn ʿAmr al-Ghifārī: that the Prophet ﷺ forbade a man from performing ablution with the leftover water of a woman's purification—or he said: with her leftover drink.

This is a ḥasan ḥadīth.

Abū Ḥājib's name is Sawādah ibn ʿĀṣim.

Muḥammad ibn Bashshār said in his narration: "The Messenger of Allāh ﷺ forbade a man from performing ablution with the leftover water of a woman's purification," and Muḥammad ibn Bashshār did not express doubt in it.

48 - Chapter: The concession regarding that

65 - Qutaybah narrated to us, saying: Abu al-Ahwas narrated to us, from Simak ibn Harb, from 'Ikrimah, from Ibn 'Abbas, who said: One of the wives of the Prophet, peace and blessings be upon him, bathed in a large basin, and the Messenger of Allah, peace and blessings be upon him, wanted to perform ablution from it. She said: "O Messenger of Allah, I was in a state of major ritual impurity (junub)!" He said: "Water does not become junub."

This is a hasan sahih hadith.

This is the opinion of Sufyan al-Thawri, Malik, and al-Shafi'i.

49 - Chapter: What has come regarding that water is not made impure by anything

66 - Hannad and al-Hasan ibn 'Ali al-Khallal and others narrated to us, saying: Abu Usamah narrated to us, from al-Walid ibn Kathir, from Muhammad ibn Ka'b, from 'Ubayd Allah ibn 'Abd Allah ibn Rafi' ibn Khadij —

On the authority of Abu Sa'id al-Khudri, who said: It was asked, "O Messenger of Allah, shall we perform ablution from the well of Buda'ah, which is a well into which menstrual rags, the flesh of dogs, and filth are thrown?" The Messenger of Allah, peace and blessings be upon him, said: "Indeed, water is pure; nothing makes it impure."

(1) Thus in all the manuscripts: "anatawadda'" with a nun, and al-Hafiz in "al-Talkhis" 1/13 recorded it with two ta's (addressing the Prophet, peace and blessings be upon him), then supported that with the narration of al-Nasa'i (327) from Abu Sa'id al-Khudri, who said: I passed by the Prophet, peace and blessings be upon him, while he was performing ablution from the well of Buda'ah, so I said: Do you perform ablution from it...

(2) Authentic by its chains and supporting narrations. 'Ubayd Allah ibn 'Abd Allah — Ibn al-Qattan al-Fasi said: his status is unknown, and al-Hafiz said in "al-Taqrib": concealed (mastur), and the rest of its narrators are trustworthy. It was also recorded by Abu Dawud (66) and (67), and al-Nasa'i 1/174, and it is in "al-Musnad" (11119), (11257).

Al-Khattabi said in "Ma'alim al-Sunan" 1/37-38: Many people may imagine, upon hearing this hadith, that this was their custom, and that they used to commit this act deliberately and intentionally. This is something that cannot be assumed of a dhimmi, let alone a polytheist, much less a Muslim. It has always been the custom of people, ancient and modern, Muslim and non-Muslim alike, to keep water pure and protect it from impurities. So how could it be assumed of the people of that time — who were the highest class of religious people, the best community of Muslims, and whose water in their lands was scarce and their need for it most pressing — that this was their treatment of water and their degradation of it? The Messenger of Allah, peace and blessings be upon him, cursed the one who defecates at sources of water and its pathways, so how about one who makes springs and sources of water a receptacle for impurities and a dumping ground for filth? This is not befitting of their state.

Rather, this was only because the location of this well was in a low-lying area of land, and the torrents would sweep these impurities from the roads and courtyards and carry them and cast them into it. And because the water was abundant, the falling of these things into it had no effect on it and did not change it. So they asked the Messenger of Allah, peace and blessings be upon him, about =

This is a good and authentic hadith. Abu Usamah transmitted this hadith with excellent precision; no one narrated the hadith of Abu Sa'id concerning the well of Bi'r Buda'ah more excellently than Abu Usamah did. This hadith has also been transmitted through other chains of narration from Abu Sa'id. On this topic, there are also reports from Ibn 'Abbas and 'A'ishah.

50 - Chapter: Another section on this topic

67 - Haddathana Hannad, he said: Haddathana 'Abdah, from Muhammad ibn Ishaq, from Muhammad ibn Ja'far ibn al-Zubayr, from 'Ubayd Allah ibn 'Abd Allah ibn 'Umar, from Ibn 'Umar, who said: I heard the Messenger of Allah, peace and blessings be upon him, being asked about water that is in the open desert land, and what beasts and animals frequent it. He said: "If the water reaches two qullahs, it does not carry impurity."

Muhammad ibn Ishaq said: The qullah is the large jar, and the qullah is that from which water is drawn.