Hadith 132

حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى ، وَمُسَدَّدٌ ، قَالَا : حَدَّثَنَا عَبْدُ الْوَارِثِ ، عَنْ لَيْثٍ ، عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، قَالَ : " رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ رَأْسَهُ مَرَّةً وَاحِدَةً حَتَّى بَلَغَ الْقَذَالَ وَهُوَ أَوَّلُ الْقَفَا " ، وَقَالَ مُسَدَّدٌ : مَسَحَ رَأْسَهُ مِنْ مُقَدَّمِهِ إِلَى مُؤَخَّرِهِ حَتَّى أَخْرَجَ يَدَيْهِ مِنْ تَحْتِ أُذُنَيْهِ ، قَالَ مُسَدَّدٌ : فَحَدَّثْتُ بِهِ يَحْيَى فَأَنْكَرَهُ ، قَالَ أَبُو دَاوُد : وسَمِعْت أَحْمَدَ يَقُولُ : إِنَّ ابْنَ عُيَيْنَةَ زَعَمُوا أَنَّهُ كَانَ يُنْكِرُهُ وَيَقُولُ : إِيشْ هَذَا طَلْحَةُ ؟ عَنْ أَبِيهِ ، عَنْ جَدِّهِ .
Narrated Talhah ibn Musarrif: I saw the Messenger of Allah ﷺ wiping his head once up to his nape. Musaddad reported: He wiped his head from front to back until he moved his hands from beneath the ears. Abu Dawud said: I heard Ahmad say: People thought that Ibn Uyainah had considered it to be munkar (rejected) and said: What is this chain: Talhah - his father - his grandfather ?
Hadith Reference سنن ابي داود / كتاب الطهارة / 132
Hadith Grading الألبانی: ضعيف  |  زبیر علی زئی: ضعيف, إسناده ضعيف, ليث بن أبي سليم ضعيف مدلس،انظر لضعفه: كتاب الضعفاء للنسائي (511) والتلخيص الحبير (1/ 78 ح79) وغيرھما ولتدليسه: مشاهير علماء الأمصار لابن حبان (ص 146 ت 1153) وقال البوصيري: ضعفه الجمھور (زوائد ابن ماجه: 208) وقال ابن الملقن: وقد ضعفه الجمھور (البدرالمنير: 227/7), وقال النووي: ’’فھو حديث ضعيف بالإتفاق‘‘ (المجموع شرح المھذب: 1/ 464)!, انوار الصحيفه، صفحه نمبر 17
Hadith Takhrij « تفرد بہ أبو داود (تحفة الأشراف: 11127)، وقد أخرجہ: مسند احمد (3/481) (ضعیف) » (اس کا راوی ”مصرف“ مجہول ہے اور لیث بن أبی سلیم ضعیف ہے)
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In this hadith, the mention of taking separate handfuls of water for rinsing the mouth (kuli) and for the nose is present. Imam Nawawi, Hafiz Ibn Hajar, and the scholar of the era, Allamah Nasiruddin al-Albani rahimahumullah, have also declared this narration to be weak. Therefore, the Sunnah and recommended practice is to take a single handful of water, use it to rinse the mouth, and with the same water, cleanse the nose, because this was also the practice of the Messenger of Allah sallallahu alayhi wa sallam. As is explicitly stated in Sahih al-Bukhari from Abdullah ibn Abbas radi Allahu anhuma. However, some scholars have also held the view that it is permissible to take two separate handfuls for the mouth and nose, but the narrations regarding cleansing both the mouth and nose with a single handful are stronger and more authentic in terms of their chain of transmission. «والله اعلم»
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 139
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«يَفْصِلُ» used to differentiate, meaning you would take separate water for rinsing the mouth (kuli) and separate water for drawing up into the nose.

Benefit:
From this hadith, it is established to take separate water for rinsing the mouth and for the nose. However, this narration is weak in terms of its chain of transmission, because in its chain, Musrif bin Ka'b is unknown (majhool) and Laith bin Abi Sulaim is a weak narrator. In contrast, in the ahadith of Sahih Bukhari and Sahih Muslim, it is mentioned that the Prophet sallallahu alayhi wa sallam would take water from a single handful for both rinsing the mouth and drawing water into the nose.

Narrator of the Hadith:
SR Talhah bin Musrif rahimahullah ER His kunyah is Abu Muhammad or Abu Abdullah. The pronunciation of Musrif is with a dammah on the "meem" and a kasrah with shaddah on the "raa." He was counted among the trustworthy and eminent Tabi'in. He belonged to the fifth generation (tabiqa khamisa). He was an excellent reciter (qari) and a virtuous personality. He passed away in 112 AH. However, his father Musrif is of unknown status (majhool al-haal), and for this reason, this narration is weak.
«عَنْ جَدِّهِ» His name is Ka'b bin Amr or Amr bin Ka'b bin Jahdab al-Yami radi Allahu anhu. Due to his affiliation with the well-known tribe "Yam" from the famous tribes of Hamdan in Yemen, he is called "Yami." According to the statement of Ibn Abd al-Barr, he settled in Kufa. He is a companion (sahabi). Some people have denied his companionship, but there is no reason for the denial of those who deny it.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 47