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Hadith 29

أَخْبَرَنَا عَلِيُّ بْنُ حُجْرٍ ، قال : أَنْبَأَنَا شَرِيكٌ ، عَنْ الْمِقْدَامِ بْنِ شُرَيْحٍ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، قَالَتْ : " مَنْ حَدَّثَكُمْ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَالَ قَائِمًا فَلَا تُصَدِّقُوهُ ، مَا كَانَ يَبُولُ إِلَّا جَالِسًا " .
´It was narrated that 'Aishah said:` "Whoever tells you that the Messenger of Allah (ﷺ) urinated standing up, do not believe him, for he would not urinate except while squatting."
Hadith Reference سنن نسائي / ذكر الفطرة / 29
Hadith Grading الألبانی: صحيح  |  زبیر علی زئی: حسن
Hadith Takhrij «سنن الترمذی/الطہارة 8 (12)، سنن ابن ماجہ/فیہ 14 (307)، (تحفة الأشراف: 16147)، مسند احمد 6/136، 192، 213 (صحیح) (سند میں شریک بن عبداللہ القاضی حافظہ کے کمزور راوی ہیں، لیکن متابعت کی وجہ سے یہ حدیث صحیح لغیرہ ہے، سلسلة الاحادیث الصحیحة، للالبانی 201، تراجع الالبانی 2)»
Brief Explanation
1؎: There is an apparent contradiction between the narrations of Hudhayfah and Umm al-Mu’minin A’ishah radi Allahu anhum, but the narration of Hudhayfah radi Allahu anhu is given preference because, in terms of chain of transmission, it is more authentic than the narration of A’ishah radi Allahu anha. And if both narrations are considered equal in authenticity, then the answer is that the negation by A’ishah radi Allahu anha does not invalidate the affirmation by Hudhayfah radi Allahu anhu, because the negation by Umm al-Mu’minin A’ishah radi Allahu anha is according to the extent of her knowledge. And there is no doubt that the general practice of the Prophet sallallahu alayhi wa sallam was that he would urinate sitting, and in order to clarify permissibility, he also urinated standing, as is established from the narration of Hudhayfah radi Allahu anhu.
Explanation & Benefits
Hafiz Muhammad Ameen
29. Commentary:
Aisha radi Allahu anha has described the general practice of the Prophet sallallahu alayhi wa sallam. The mention in previous narrations of urinating while standing refers to occasions outside the home. Obviously, Aisha radi Allahu anha was not aware of this, therefore, this does not negate the authenticity of the sahih hadith. Both are correct in their respective contexts. Most likely, Imam al-Nasa'i rahimahullah, by adding «فی البیت» in the chapter, has indicated towards this very point. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 29