❖ Question: Did Any Companion Drink the Urine of the Noble Prophet ﷺ?
Source: Fatāwā Amaanpuri by Shaykh Ghulam Mustafa Zaheer Amaanpuri
Did any Companion ever drink the urine of the Noble Prophet ﷺ?
A narration from Sayyidah Umm Ayman رضي الله عنها states:
One night, the Noble Prophet ﷺ got up and urinated in a clay pot. That same night, I woke up feeling thirsty, and I drank whatever was in the pot. In the morning, I informed the Messenger of Allah ﷺ about the incident. He ﷺ said:
“Beware! Indeed, after today, you shall never experience any illness in your stomach.”
(Al-Mustadrak lil-Hākim: 4/63, Ḥilyat al-Awliyā’ by Abū Nu‘aym: 2/67, Dalā’il al-Nubuwwah by Abū Nu‘aym: 2/380, al-Mu‘jam al-Kabīr by Ṭabarānī: 25/89, Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/31, al-Bidāyah wa al-Nihāyah by Ibn Kathīr: 5/326, al-Iṣābah by Ibn Ḥajar: 4/433)
❖ The chain of narration is severely weak.
‘Abdul Malik bin Ḥusayn Abū Mālik al-Nakha‘ī is matrūk (abandoned) in hadith.
(Taqrīb al-Tahdhīb by Ibn Ḥajar: No. 8337)
In Abū Ya‘lā’s chain, the intermediary link of Abū Mālik al-Nakha‘ī is missing.
This is evident because among the teachers of Ya‘lā bin ‘Aṭā’, Abū Mālik al-Nakha‘ī is mentioned, and among the students of Ya‘lā bin ‘Aṭā’, Abū Mālik al-Nakha‘ī also appears, but Ḥusayn bin Ḥarb is not among the students of Ya‘lā bin ‘Aṭā’.
Therefore, clarification and authentication are required regarding the identities of Muslim bin Qutaybah and al-Ḥusayn bin Ḥarb, who are narrators in this chain.
“Abū Ya‘lā, al-Ḥākim, al-Dāraquṭnī, and Abū Nu‘aym narrated it from Umm Ayman رضي الله عنها.”
(Al-Khaṣā’iṣ al-Kubrā by al-Bayhaqī: 2/252)
Ḥāfiẓ al-Suyūṭī emphasizes that this narration revolves around a single chain, which is dependent on Abū Mālik al-Nakha‘ī, who is matrūk (abandoned).
Moreover, it is also necessary to verify whether al-Walīd bin ‘Abd al-Raḥmān actually heard from Umm Ayman رضي الله عنها, as in all chains other than that of Abū Ya‘lā, there is a break (inqiṭā‘) between Abū Mālik al-Nakha‘ī and Umm Ayman رضي الله عنها.
(Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/171)
“After this incident, the woman was never afflicted by illness until her final illness (i.e., the illness of death).”
(Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/32)
However, this chain is disconnected (munqaṭi‘) and contains tadlīs (concealment of the source).
Both Imām ‘Abd al-Razzāq and Imām Ibn Jurayj are mudallis, and the informer in the chain is unknown and anonymous.
The Noble Prophet ﷺ had a wooden bowl in which he would urinate, and it would be kept under his bed. A woman named Barakah, who had come from Abyssinia with Sayyidah Umm Ḥabībah رضي الله عنها, came and drank from that bowl. When Sayyidah Zaynab رضي الله عنها questioned her, she replied: “I drank it.” The Messenger of Allah ﷺ said:
“You have secured protection from the Fire,”
or he said: “You have made a shield,” or something similar.
(Al-Aḥād wa al-Mathānī by Ibn Abī ‘Āṣim: 3342 — Chain is ḥasan,
Al-Istī‘āb by Ibn ‘Abd al-Barr: 4/251 — Chain is ḥasan,
Al-Mu‘jam al-Kabīr by Ṭabarānī: 24/189,
Al-Sunan al-Kubrā by al-Bayhaqī: 7/67 — Chain is ṣaḥīḥ)
It is most likely that this act occurred accidentally by the slave woman. Because of the distress and revulsion she later experienced upon realizing her mistake, Allah ﷻ may have granted her freedom from the Hellfire as no hardship or suffering of a believer is without reward.
وَاللهُ أَعْلَمُ بِالصَّوَابِ
Source: Fatāwā Amaanpuri by Shaykh Ghulam Mustafa Zaheer Amaanpuri❖ The Question:
Did any Companion ever drink the urine of the Noble Prophet ﷺ?
❖ The Answer:
A narration from Sayyidah Umm Ayman رضي الله عنها states:
One night, the Noble Prophet ﷺ got up and urinated in a clay pot. That same night, I woke up feeling thirsty, and I drank whatever was in the pot. In the morning, I informed the Messenger of Allah ﷺ about the incident. He ﷺ said:
“Beware! Indeed, after today, you shall never experience any illness in your stomach.”
(Al-Mustadrak lil-Hākim: 4/63, Ḥilyat al-Awliyā’ by Abū Nu‘aym: 2/67, Dalā’il al-Nubuwwah by Abū Nu‘aym: 2/380, al-Mu‘jam al-Kabīr by Ṭabarānī: 25/89, Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/31, al-Bidāyah wa al-Nihāyah by Ibn Kathīr: 5/326, al-Iṣābah by Ibn Ḥajar: 4/433)
❖ Ruling on the Chain of Transmission:
❖ The chain of narration is severely weak.
‘Abdul Malik bin Ḥusayn Abū Mālik al-Nakha‘ī is matrūk (abandoned) in hadith.
(Taqrīb al-Tahdhīb by Ibn Ḥajar: No. 8337)
❖ Important Note:
In Abū Ya‘lā’s chain, the intermediary link of Abū Mālik al-Nakha‘ī is missing.
This is evident because among the teachers of Ya‘lā bin ‘Aṭā’, Abū Mālik al-Nakha‘ī is mentioned, and among the students of Ya‘lā bin ‘Aṭā’, Abū Mālik al-Nakha‘ī also appears, but Ḥusayn bin Ḥarb is not among the students of Ya‘lā bin ‘Aṭā’.
Therefore, clarification and authentication are required regarding the identities of Muslim bin Qutaybah and al-Ḥusayn bin Ḥarb, who are narrators in this chain.
❖ Statement by Ḥāfiẓ al-Suyūṭī رحمه الله:
“Abū Ya‘lā, al-Ḥākim, al-Dāraquṭnī, and Abū Nu‘aym narrated it from Umm Ayman رضي الله عنها.”
(Al-Khaṣā’iṣ al-Kubrā by al-Bayhaqī: 2/252)
Ḥāfiẓ al-Suyūṭī emphasizes that this narration revolves around a single chain, which is dependent on Abū Mālik al-Nakha‘ī, who is matrūk (abandoned).
Moreover, it is also necessary to verify whether al-Walīd bin ‘Abd al-Raḥmān actually heard from Umm Ayman رضي الله عنها, as in all chains other than that of Abū Ya‘lā, there is a break (inqiṭā‘) between Abū Mālik al-Nakha‘ī and Umm Ayman رضي الله عنها.
(Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/171)
❖ Another Narration States:
“After this incident, the woman was never afflicted by illness until her final illness (i.e., the illness of death).”
(Talkhīṣ al-Ḥabīr by Ibn Ḥajar: 1/32)
However, this chain is disconnected (munqaṭi‘) and contains tadlīs (concealment of the source).
Both Imām ‘Abd al-Razzāq and Imām Ibn Jurayj are mudallis, and the informer in the chain is unknown and anonymous.
❖ Another Narration from
The Noble Prophet ﷺ had a wooden bowl in which he would urinate, and it would be kept under his bed. A woman named Barakah, who had come from Abyssinia with Sayyidah Umm Ḥabībah رضي الله عنها, came and drank from that bowl. When Sayyidah Zaynab رضي الله عنها questioned her, she replied: “I drank it.” The Messenger of Allah ﷺ said:
“You have secured protection from the Fire,”
or he said: “You have made a shield,” or something similar.
(Al-Aḥād wa al-Mathānī by Ibn Abī ‘Āṣim: 3342 — Chain is ḥasan,
Al-Istī‘āb by Ibn ‘Abd al-Barr: 4/251 — Chain is ḥasan,
Al-Mu‘jam al-Kabīr by Ṭabarānī: 24/189,
Al-Sunan al-Kubrā by al-Bayhaqī: 7/67 — Chain is ṣaḥīḥ)
❖ Conclusion:
It is most likely that this act occurred accidentally by the slave woman. Because of the distress and revulsion she later experienced upon realizing her mistake, Allah ﷻ may have granted her freedom from the Hellfire as no hardship or suffering of a believer is without reward.
وَاللهُ أَعْلَمُ بِالصَّوَابِ
