๐๐ข๐ ๐๐ง๐ฒ ๐จ๐ ๐ญ๐ก๐ ๐๐จ๐ฆ๐ฉ๐๐ง๐ข๐จ๐ง๐ฌ ๐จ๐ ๐ญ๐ก๐ ๐๐ซ๐จ๐ฉ๐ก๐๐ญ=๐๐๐ก๐๐๐๐๐ก ๐๐ซ๐ข๐ง๐ค ๐ญ๐ก๐ ๐๐ฅ๐จ๐จ๐ ๐จ๐ ๐ญ๐ก๐ ๐๐ซ๐จ๐ฉ๐ก๐๐ญ (๐ฉ๐๐๐๐ ๐๐ง๐ ๐๐ฅ๐๐ฌ๐ฌ๐ข๐ง๐ ๐ฌ ๐จ๐ ๐๐ฅ๐ฅ๐๐ก ๐๐ ๐ฎ๐ฉ๐จ๐ง ๐ก๐ข๐ฆ)?
Mohamad Mostafa Nassar
Twitter:@NassarMohamadMR
Answer
Praise be to Allah.
Firstly:
Blood that has been shed is haram=prohibited and naajis=impure. The evidence for that is in the Qurโan and Sunnah, and there is scholarly consensus on this point.
Allah, may He be exalted, says (interpretation of the meaning):
โSay (O Muhammad): I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, or on which Allahโs Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is OftโForgiving, Most Mercifulโ
Quran [al-Anโam 6:145]
Al-Tabari (may Allah have mercy on him) said in Jaamiโ al-Bayaan (8/53):
Rijs (translated here as impure) means something that is naajis =impure and repulsive. End quote.
Regarding the Sunnah: It was narrated that Asmaโ bint Abi Bakr (may Allah be pleased with her) said:
A woman came to the Prophet (peace and blessings of Allah be upon him) and said: Menstrual blood may get onto the clothes of any one of us; what should she do with it? He said: โShe should scratch it, then rub it with water, then wash it, then pray in it.โ
Narrated by al-Bukhari (227) and Muslim (291).
Al-Bukhari included this hadeeth in a chapter entitled โChapter on washing bloodโ. Al-Nawawi included it in a chapter entitled: โChapter on the impurity of blood and how to wash it.โ
Regarding scholarly consensus, al-Nawawi said: Blood is impure, and this is the consensus of the Muslims. End quote.
It was also narrated by al-Qurtubi in his Tafseer=clarification (2/210) and by Ibn Rushd in Bidaayat al-Mujtahid (1/79).
Secondly:
In some ahadith it says that some of the Sahaabah (may Allah be pleased with them) drank the blood of the Prophet (peace and blessings of Allah be upon him), and in some reports it says that he approved of that, and in others it says that he denounced them.
I could not find in any report the words mentioned in the question: โProphethood has gone through youโ. We will mention here these ahadith and the scholarsโ comments on them:
1 โ It was narrated from โAbd-Allah ibn al-Zubayr (may Allah be pleased with him) that he came to the Prophet (peace and blessings of Allah be upon him) whilst he was being cupped, and when he has finished, he said:
โO โAbd-Allah, take this blood and pour it away so no one will see it.โ When he had departed from the Prophet (peace and blessings of Allah be upon him), he went and drank the blood.
He said: โO โAbd-Allah, what have you done?โ
He said: โI put it in the most secret place where I thought it would be most hidden from the people.โ
He said: โPerhaps you drank it.โ
He said: โYes.โ
He said: โWhy did you drink the blood? Woe to the people because of you and woe to you because of the people.โ
Narrated by Ibn Abi โAasim in al-Ahaad waโl-Mathaani (1/414); al-Bazaar in his Musnad (6/169); al-Haakim in al-Mustadrak (3/638); al-Bayhaqi in al-Sunan al-Kubra (7/67) but with the wording โbecause of what your people will go through because of youโ; and by Ibn โAsaakir in Tareekh Dimashq (28/163).
All of them narrated it via Hunayd ibn al-Qaasim from โAamir ibn โAbd-Allah ibn al-Zubayr, from his father.
Hunayd ibn al-Qaasimโs biography appears in al-Tareekh al-Kabeer (8/249) and in al-Jarh waโl-Taโdeel (9/121), but they did not make any comment on him.
He was also mentioned by Ibn Hibbaan in al-Thiqaat (5/515) but he did not know of anyone who narrated from him other than Moosa ibn Ismaaโeel.
Such narrators are regarded as majhool (unknown), but the hadeeth may be classed as hasan if it is there is corroborating evidence that may strengthen it. There are some reports from the scholars which indicate that he may be regarded as qawiy=strong and his hadeeth may be accepted.
Al-Haafiz ibn Hajar said in al-Talkhees al-Habeer (1/30):
Its isnaad=narration includes al-Hunayd ibn al-Qaasim, and there is nothing wrong with him, but he is not well known for knowledge. End quote.
Al-Dhahabi said in Siyar Aโlaam al-Nubalaโ (3/366):
I do not know of anything wrong with Hunayd ibn al-Qaasim (as a narrator). End quote.
There is another isnaad=narration for this hadeeth which was narrated by al-Daaraqutni (1/228) and Ibn โAsaakir in Tareekh Dimashq (28/162), via Muhammad ibn Humayd, who narrated from โAli ibn Mujaahid, who narrated from Rabaah al-Noobi Abu Muhammad, the freed slave of the family of al-Zubayr, from Asmaโ bint Abi Bakr (may Allah be pleased with her).
That she told the story of โAbd-Allah ibn al-Zubayr, her son, drinking the blood of the Prophet (peace and blessings of Allah be upon him) in front of al-Hajjaaj.
And the Prophet (peace and blessings of Allah be upon him) said:
โThe Fire will never touch you.โ
Al-Haafiz ibn Hajar said in Talkhees al-Habeer (1/31):
Its isnaad=narration includes โAli ibn Mujaahid, who is daโeef =weak. End quote.
This โAli ibn Mujaahid is al-Kaabuli who was regarded as a liar by Yahya ibn al-Darees and Yahya ibn Maโeen, as is stated in al-Mizaan. Al-Haafiz said of him in al-Taqreeb: He is matrook=discarded, and there is no one among the shaykhs of Ahmad who is weaker than him.
Its isnaad=narration also includes Rabaah al-Noobi. Al-Haafiz said: Some of them regarded him as layyin=unknown and it is not known who he was.
Lisaan al-Mizaan, 2/443.
Because of them both, al-โAzeemabaadi regarded it as maโlool in al-Taโleeq al-Mughni. He said (1/425): โ โAli ibn Mujaahid, Rabaah al-Noobi told usโ โ they are both daโeef=weak and cannot be quoted as evidence.โ
Its isnaad =narration also includes Muhammad ibn Humayd al-Raazi, who is daโeef=weak, as it says in al-Taqreeb and elsewhere.
It was also narrated in Juzโ al-Ghatreef, as was stated by Ibn Hajar in al-Isaabah (4/93) and al-Talkhees al-Habeer (1/32) โ and from him by Ibn โAsaakir in Tareekh Dimashq (18/162).
It was narrated from Abu Khaleefah al-Fadl ibn al-Habbaab: โAbd al-Rahmaan ibn al-Mubaarak told us: Saโd Abu โAasim the freed slave of Sulaymaan ibn โAli told us from Kaysaan the freed slave of โAbd-Allah ibn al-Zubayr, who said:
Salmaan al-Faarisi told me โฆ and he mentioned the story, including the words of the Prophet (peace and blessings of Allah be upon him) to โAbd-Allah ibn al-Zubayr: โThe Fire will never touch you except as much as to fulfil the oath.โ
When taking all these reports into account, it seems that there is some basis for the story of โAbd-Allah ibn al-Zubayr drinking the blood of the Prophet (peace and blessings of Allah be upon him), and Allah knows best.
2 โSafeenah, the freed slave of the Messenger of Allah (peace and blessings of Allah be upon him)
It was narrated from Burayh ibn โUmar ibn Safeenah that his grandfather said:
The Prophet (peace and blessings of Allah be upon him) was treated with cupping, then he said to me: โTake this blood and bury it where animals and birds cannot reach itโ, or he said: โPeople and animals.โ
He said:
So, I took it away and drank it. He said: Then he asked me, and I told him that I had drunk it, and he smiled.
This was narrated by al-Bukhari in al-Tareekh al-Kabeer (4/209):
Ibn โAdiyy in al-Kaamil (2/64); al-Bayhaqi in al-Sunan al-Kubra (7/67); and al-Tabaraani in al-Muโjam al-Kabeer (7/81).
All of them narrated it via Ibn Abi Fudayk from Burayh ibn โUmar ibn Safeenah from his father from his grandfather.
Ibn Katheer said in al-Fusool fiโl-Seerah (300):
It is a daโeef hadeeth because of this Burayh, whose name was Ibrahim. He is daโeef jiddan=very weak. End quote.
Shaykh al-Albani (may Allah have mercy on him) said in al-Silsilah al-Daโeefah (1074):
This is a weak isnaad=narration, and there are two problems with it:
(i)โUmar ibn Safeenah. Al-Dhahabi said in al-Mizaan: He is not known. Abu Zurโah said: He is sadooq (sincere). Al-Bukhari said: Its isnaad=narration is majhool.
Al-โAqeeli narrated it in al-Duโafaโ (282) and said: It is an unknown hadeeth and is only known through him.โ
(ii)His son Burayh, which is a diminutive; his real name is Ibrahim. This was also narrated by al-โAqeeli (61) and he said: This hadeeth has no corroborating evidence.
Ibn โAdiyy said in al-Kaamil (2/64):
He has a few hadeeth other than those that I have mentioned, but I could not find anyone who spoke of him among those who spoke of menโs biographies, and his hadeeth has no corroborating reports, but I hope that there is nothing wrong with him.
Al-Dhahabi said in al-Mizaan: He was classed as daโeef =Weak by al-Daaraqutni.
Ibn Hibbaan said:
It is not permissible to quote him as evidence. He also said: Burayh narrated some ahadith that his father did not narrate.
The hadeeth was classed as daโeef by โAbd al-Haqq al-Ishbeeli in al-Ahkaam. Al-Haafiz ibn Hajar was silent about it in al-Talkhees. End quote from al-Albaani.
3 โ Saalim Abu Hind al-Hajjaam (may Allah be pleased with him).
Al-Haafiz ibn Hajar said in al-Talkhees al-Habeer (1/30):
Abu Naโeem narrated in Maโrifat al-Sahaabah the hadeeth of Saalim Abu Hind al-Hajjaam who said:
I treated the Messenger of Allah (peace and blessings of Allah be upon him) with cupping, and when I had finished, I drank it. I said: O Messenger of Allah, I have drunk it. He said: โWoe to you, O Saalim, did you not know that blood is haram=prohibited? Do not do it again.โ
Its isnaad=narration includes Abuโl-Hajjaaf, concerning whom there is some debate. End quote.
4 โ The slave of one of Quraysh.
It was narrated from Naafiโ Abu Hormuz from โAtaโ that Ibn โAbbas (may Allah be pleased with him) said:
The Messenger of Allah (peace and blessings of Allah be upon him) was treated with cupping by a slave belonging to one of Quraysh. When he had finished the cupping, he took the blood and took it behind a wall, then he looked to his right and his left, and when he did not see anyone, he drank the blood until it was all gone. Then he came back.
The Prophet (peace and blessings of Allah be upon him) looked at his face and said: โWoe to you, what did you do with the blood?โ
I said: I hid it behind the wall. He said: โWhere did you hide it?โ I said: O Messenger of Allah, your blood is too precious to spill on the ground; it is in my stomach. He said: โGo, for you have saved yourself from the Fire.โ
This was mentioned by Ibn Hibbaan in al-Majrooheen (3/59) in his biography of Naafiโ Abu Hormuz. He said: A fabricated version was narrated from โAtaโ, and he mentioned this hadeeth.
5 โ Maalik ibn Sinaan the father of Abu Saโeed al-Khudri (may Allah be pleased with him)
al-Haafiz ibn Hajar said in al-Talkhees al-Habeer (1/31):
Concerning this topic there is a mursal hadeeth that was narrated by Saโeed ibn Mansoor (2/221) via โUmar ibn al-Saaโib, who said that he heard that when the Prophet (peace and blessings of Allah be upon him) was wounded, Maalik the father of Abu Saโeed al-Khudri, sucked the wound so that to clean it until there was no blood and the whiteness of his skin showed.
It was said to him:
Spit it out. He said: No, by Allah, I will never spit it out. Then he went and fought. And the Prophet (peace and blessings of Allah be upon him) said: โWhoever wants to see one of the people of Paradise, let him look at this man.โ Then he was martyred. End quote.
Conclusion:
Out of the reports about the Sahaabah drinking some of the blood of the Prophet (peace and blessings of Allah be upon him).
The report about โAbd-Allah ibn al-Zubayr (may Allah be pleased with him) is the most sound, although there is some debate about its isnad=narration. No other report is sound.
Thirdly:
How can the scholars reconcile between what is stated about blood being naajis =impure and the idea of โAbd-Allah ibn al-Zubayr drinking the blood of the Prophet (peace and blessings of Allah be upon him)?
They said: This is one of the things that applied only to the Prophet (peace and blessings of Allah be upon him), where the ruling applied only to him and not to the rest of his ummah.
There are many things that applied only to him, which have been compiled by the scholars, such as Imam al-Suyooti in his book al-Khasaaโis al-Kubra.
Some of the scholars stated that the blood of the Prophet (peace and blessings of Allah be upon him) was taahir (pure), based on the story of โAbd-Allah ibn al-Zubayr.
See: al-Shifa (1/55), Mughni al-Muhtaaj (1/233); Tabayyun al-Haqaaโiq (4/51).
But it is narrated in al-Majmooโ (1/288) from the majority of Shaafaโis that the blood of the Prophet (peace and blessings of Allah be upon him) is naajis =impure like any other blood.
And Allah knows best.