On two hadith about drinking of urine and blood of prophet (sallalahu alaihi wa ala alihi wa sallam)
Answered by: Sheikh Shuaib al-Arnawut (hafizahullah).
Fukaha of past, meaning Abu Haneefa and Shafei ruled that blood and urine of prophet (sallalahu alaihi wa ala alihi wa sallam) exactly like (blood and urine) of others.
I don’t know prophet (sallalahu alaihi wa ala alihi wa sallam) saying: “My urine is pure and good”. He didn’t say such thing. Let us look at discussed hadith.
In at-Talkhis al-Habir it goes in this way:
Drinking of prophet’s urine by Umm Ayman. And saying of prophet (sallalahu alaihi wa ala alihi wa sallam) to her: Due to this your belly wouldn’t enter the hell. And that he didn’t object to her. It was narrated by Hasan ibn Sufyan in his Musnad, by Hakim, Daraqutni, Tabarani, and Abu Nuaym from the way: Abu Malik an-Nahai - Aswad ibn Qays - Nubeyh al-Anazi from Umm Ayman, that: Prophet stood up in the night and pissed into wooden bowl this was in the corner of the house. I stood up in the night, and I was thirsty. I drunk from that bowl, and didn’t pay attention (to what I am drinking). In the morning prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Ya Umm Ayman, pour out this bowl”. I said: “By Allah I have drunk it”. Prophet (sallalahu alaihi wa ala alihi wa sallam) laughed till his teeth became visible, and said: “After this, your belly wouldn’t pain”.
As it is clear from the report, (she) drunk the urine of prophet (sallalahu alaihi wa ala alihi wa sallam) through ignorance. If we would accept hadith as authentic, this should be said. But in my view it is not authentic. Because words of prophet upon her drinking the urine “after this your belly wouldn’t pain” are testimony of rejected deed. Also in such things we would not accept such chain. Exactly as said ibn Hajar, Nubeyh didn’t met Umm Ayman. As it is mentioned here narration also came from ibn Jurayj with words “it was narrated to me from prophet”, and “it was narrated to me”, and here disconnection is obvious. This narration is also present in our tahqiq of ibn Hibban. There mentioned bowl, but didn’t mention drinking of urine or Umm Ayman.
Also when we look in Taqrib, we see ibn Hajar named Abu Malik an-Nahai as abandoned. In Talkhis after this report he said that he is weak. As said ibn Hajar his name was Abdulmalik ibn Husayn. Ibn Maeen, Abu Zura, Abu Hatim, Amr ibn Ali, Bukhari, Abu Dawud, Nasai, Daraqutni said he was weak. Nasai in Duafa wal Matrukin said he was abandoned. In the same way Juzajani said he was abandoned.
Aswad ibn Qais which is in the chain is thiqah. With fact that Nubeyh al-Anazi was also thiqah, as ibn Hajar said in Talkhis he didn’t reach Umm Ayman. Due to it, this chain is weak. It wouldn’t be correct to take and rely on it.
The second chain which was narrated by Abdurrazaq from ibn Jurayj is disconnected. And by this it is clear that hadith isn’t authentic.
Conclusion is: Prophet (sallalahu alaihi wa ala alihi wa sallam) had bowl, which he pissed into, in the nights. But no one drunk from it.
Source: Anbiya Yildirim“Hadisler ve zihinlerde sorular” pages 228-231, abridged.
Hadith of ibn Zubair drinking his blood:
It is reported that Abdullah ibn Zubair drunk blood from prophet (sallalahu alaihi wa ala alihi wa sallam) after bloodletting. But this wasn’t established. All chains are weak. Hafiz ibn Hajar in Talkis considered all chains as weak.
Also how is it possible that Abdullah ibn Zubair, which read Quran, and knew that drinking of blood is prohibited could do such thing? (Maida 3): Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression (al-ayah).
Source: “Hadisler ve zihinlerde sorular” pages 232-233, abridged.