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Hadith That A Baby Boy's Urine Is Pure But A Baby Girl's Urine Is Impure
Can you please explain the conteof this Hadith of this hadith? It is mentioned that the urine of a girl is considered so dirty that it is required to be cleaned, whereas the urine of aboy, which is just not that dirty, is not required to be cleaned. Is this a authentic Hadith?
Hadith source: Musanad ahmed 531
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Hadith That A Baby Boy's Urine Is Pure But A Baby Girl's Urine Is Impure
updated 8 months, 2 weeks ago
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This narration, in addition to being reported in Musnad Ahmed Narrations 563, 757, 1149, 26875, 26877, 26878 (Publisher: مؤسسة الرسالة), is also reported in Sunan Tirimdhi (https://sunnah.com/tirmidhi:610) and Sunan Ibn-e-Maja (https://sunnah.com/ibnmajah:525) and several other books as well. The chain of these narrations have been categorized as Sahih by both Shuaib Al-Arnaut and Shikeh Albani.
Hadith scholars have tried to explain the meaning of this narration:
A quotation from Qatada (A tabaee and one of the narrators) is mentioned at the end of many of these narrations that:
“This is so, as long as they do not eat, when they eat, then both of them are washed.”
And Imam Tirimdhi also writes (https://sunnah.com/tirmidhi:71):
وهو قول غير واحد من اهل العلم من اصحاب النبي صلى الله عليه وسلم والتابعين ومن بعدهم، مثل احمد , وإسحاق، قالوا: ينضح بول الغلام ويغسل بول الجارية، وهذا ما لم يطعما، فإذا طعما غسلا جميعا.
“It is the saying of more than one of the people of knowledge among the Companions of the Prophet, may God’s prayers and peace be upon him, and the followers (Tabaeen), and those after them, such as Ahmad and Ishaq, who said that water should be sprinkled on the urine of the boy and the urine of the girl should be washed, and this ruling is until they both start eating, and when they start eating, the urine of both will be washed“.
The scholars have understood it this way but the words of Hadith do not make any such apparent qualification of an infant reaching eating age. In the narrations of Musnad Ahmed 26875 and 26878, this viewpoint is negated because Hazrat Hasan (rta) was said to had urinated on the lap of Prophet Muhammad (sws) at the age when he had already started to walk and he was already weaned off breast milk(see: [Foot Note 1]). Therefore, this reason seems to be in contradiction to other incidents mentioned on the same issue.
The most appropriate reason for such saying seems to be the knowledge of that time. Just the way Prophet Muhammad (sws) gave many opinions on worldly matters on the basis of the knowledge of his time, this opinion also seems to belong to that domain and He (sws) clealrly told us to not take such opinions as religious directives. Cleaning anything impure is a requirement of religion and this applies to both urine and faeces, whether it be of an infant, an adult or an animal (based on today’s knowledge that they are all impure). But if something was known to be impure as per knowledge of that time, it would be cleaned thoroughly and if something was known to be less impure, then it would not be cleaned with equal thoroughness. Other similar examples can be found in famous cross-pollination incident of Medina, Hadith which forbids sleeping on the stomach and another to not let kids out after sunset. More details on this issue of such Ahadith can be studied in the following thread:
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[Foot Note 1]
حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ , قَالَ: حَدَّثَنَا إِسْرَائِيلُ ، عَنْ سِمَاكٍ ، عَنْ قَابُوسَ بْنِ أَبِي الْمُخَارِقِ ، عَنْ أُمِّ الْفَضْلِ ، قَالَتْ: رَأَيْتُ كَأَنَّ فِي بَيْتِي عُضْوًا مِنْ أَعْضَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَتْ: فَجَزِعْتُ مِنْ ذَلِكَ، فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ:” خَيْرًا، تَلِدُ فَاطِمَةُ غُلَامًا، فَتَكْفُلِينَهُ بِلَبَنِ ابْنِكِ قُثَمٍ” , قَالَتْ: فَوَلَدَتْ حَسَنًا، فَأُعْطِيتُهُ، فَأَرْضَعْتُهُ حَتَّى تَحَرَّكَ أَوْ فَطَمْتُهُ، ثُمَّ جِئْتُ بِهِ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَجْلَسْتُهُ فِي حِجْرِهِ، فَبَالَ، فَضَرَبْتُ بَيْنَ كَتِفَيْهِ، فَقَالَ:” ارْفُقِي بِابْنِي، رَحِمَكِ اللَّهُ أَوْ أَصْلَحَكِ اللَّهُ أَوْجَعْتِ ابْنِي” , قَالَتْ: قُلْتُ يَا رَسُولَ اللَّهِ، اخْلَعْ إِزَارَكَ، وَالْبَسْ ثَوْبًا غَيْرَهُ حَتَّى أَغْسِلَهُ، قَالَ: ” إِنَّمَا يُغْسَلُ بَوْلُ الْجَارِيَةِ، وَيُنْضَحُ بَوْلُ الْغُلَامِ” .
حضرت ام الفضل سے مروی ہے کہ ایک مرتبہ میں نے خواب میں دیکھا کہ گویا نبی صلی اللہ علیہ وسلم کا کوئی عضو میرے گھر میں آگیا ہے، مجھے اس خواب سے بڑی پریشانی لاحق ہوئی میں نبی صلی اللہ علیہ وسلم کی خدمت میں حاضر ہوئی اور اپنا خواب ذکر کیا، نبی صلی اللہ علیہ وسلم نے فرمایا تم نے اچھا خواب دیکھا ہے، فاطمہ کے یہاں ایک بچہ پیدا ہوگا اور تم اپنے بیٹے قثم کے ذریعے آنے والے دودھ سے اس کی بھی پرورش کرو گی، چنانچہ ایسا ہی ہوا کہ حضرت فاطمہ کے یہاں امام حسن پیدا ہوئے اور میں نے ہی انہیں دودھ پلایا یہاں تک کہ وہ چلنے پھرنے لگے اور میں نے ان کا دودھ چھڑادیا۔ پھر میں انہیں لے کر نبی صلی اللہ علیہ وسلم کی خدمت میں حاضر ہوئی اور انہیں نبی صلی اللہ علیہ وسلم کی گود میں بٹھادیا انہوں نے نبی صلی اللہ علیہ وسلم پر پیشاب کردیا یہ دیکھ کر میں نے ان کے کندھوں کے درمیان ہلکا سا ہاتھ مارا تو نبی صلی اللہ علیہ وسلم نے فرمایا اللہ تم پر رحم کرے میرے بیٹے پر ترس کھاؤ! تم نے میرے بیٹے کو تکلیف دی میں نے عرض کیا یا رسول اللہ! آپ اپنی یہ چادر اتار دیں اور دوسرے کپڑے پہن لیں تاکہ میں اسے دھودوں نبی صلی اللہ علیہ وسلم نے فرمایا دھویا تو بچی کا پیشاب جاتا ہے، بچے کے پیشاب پر صرف چھینٹے مار لئے جاتے ہیں۔
(Musnad Ahmed: 26875)
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I still have doubts about the authenticity of the Hadith. How can someone of sound mind express something so contentious? Besides Muhammad’s status as a prophet, a person characterized by wisdom and kindness would refrain from making such remarks, like suggesting that a girl’s urine is more impure than a boy’s.
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Any person, even a Prophet, lives within bounds of the worldly knowledge of their time unless something is revelaed to them by Allah which is very rare because their primary responsibility is to divulge the news of Akhirah or in other words, the message of God. Just because they are prophets, it does not mean they are taught all the laws which govern this universe. In worldly matters, there are plenty of examples that prophets rely on the available knowledge of their time to make wordly decisions, with the only excpetion when God intervenes because of something which directly relates to the mission of Prophets.
There are many examples where Prophet Muhammad (sws) gave opinions of worldly matters which are not scientifically true today but were known to be true by the human knowledge of that time. In one incident of cross-pollination of medina, his opinion was in contradiction to the already established science of that time. Simialrly, we see matters of medicine of the Prophet (sws) famously known as Tibb-e-Nabwi which has no scientific basis today but was knowledge of that time, similarly hadith about not sleeping in one specific posture etc etc. When solar eclispe happened in Medina, Prophet (sws) under apprehension that maybe God had made a decision against his nation, offered long Salah of eclipse to seek God’s mercy until the time solar eclipse vanished.
This specific Hadith only seems contentious because we are studying it in the light of today’s knowledge. It was a simple expression of knowledge of that time and does not have to do with girl or boy per se, but with the understanding of the anatomy of baby boy and baby girl. And it must be kept in mind that it is only the infants which are being discussed here, not the adults. Had there been some violation of kindness and wisdom on the part of Prophet Muhammad (sws), then the same would have extended to adults as well, which seems to not be the case because as said earlier, it has more to do with the knowledge of that time.
Now there can be two approaches that can be followed in this regard:
i) To see it in the context explained above.
ii) to outright reject it as saying of the Prophet (sws)
We do not follow this approach where we easily put a Hadith in abeyance specially when the chain seems to be reliable and the content can be easily understood in the light of the Hadith Principles.
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