Tamam al-MinnahNasir al-Din al-Albani

As for the water left over after an animal has drunk:

Under item 3 he says: “On the authority of Jābir (may Allah be pleased with him), the Prophet ﷺ was asked, ‘May we perform wuḍūʾ with the water left by asses?’ He replied, ‘Yes, and with what all beasts of prey leave behind as well.’ The report was transmitted by al-Shāfiʿī, al-Dāraquṭnī, and al-Bayhaqī, who remarked, ‘It has several chains; when they are combined they become strong.’”

I say: This ḥadith is weak, exactly as al-Nawawī stated in al-Majmūʿ, 1/173. He went on to say, “I have cited this ḥadith—despite its weakness—because it is well known in the manuals of our colleagues, and some of them may have relied on it, so I have pointed that out.” May Allah reward him well.

As for al-Bayhaqī’s comment just quoted, a look at his documentation of the report in al-Sunan al-Kubrā, 1/249–255, shows that he is referring to its chains that revolve around Dāwud ibn al-Ḥuṣayn, from his father, from Jābir. All of those isnāds are weak, as al-Bayhaqī himself intimates, for they all rest on that very transmission line. Although Dāwud is listed by al-Bukhārī and Muslim, several critics still judged him weak, and his father al-Ḥuṣayn is graded “soft” in ḥadith according to al-Taqrīb. Some unreliable transmitters even omitted the father altogether, leaving the report as Dāwud narrating directly from Jābir; this removes the weakness associated with the father, but Dāwud never met Jābir, so the report becomes disconnected.

Beyond its chain, the text itself is objectionable because it clashes with the ḥadith of the two qullahs. That latter ḥadith was delivered in answer to someone who asked about water affected by domestic animals and wild beasts, and the Prophet ﷺ said, “If the water reaches two qullahs it does not carry impurity,” and in another wording, “it is not rendered impure.” Ibn al-Turkumanī observed in al-Jawhar al-Naqī, 1/250: “The outward sense of this indicates that the water left behind by beasts of prey is impure; otherwise, the condition of ‘two qullahs’ would be pointless.”

ومن السؤر قوله تحت رقم ٣ -: لحديث جابر ﵁ عن النبي ﷺ سئل: أنتوضأ بما أفضلت الحمر؟ قال: "نعم وبما أفضلت السباع كلها". أخرجه الشافعي والدارقطني والبيهقي وقال: له أسانيد إذا ضم بعضها إلى بعض كانت قوية". قلت: هذا الحديث ضعيف كما قال النووي في "المجموع" ١ / ١٧٣ وتمام كلامه: " وإنما ذكرت هذا الحديث وإن كان ضعيفا لكونه مشهورا في كتب الأصحاب وربما اعتمده بعضهم فنبهت عليه". جزاه الله خيرا. قلت: وأما قول البيهقي المذكور فالظاهر من تخريجه للحديث في "السنن الكبرى" ١ / ٢٤٩ - ٢٥٥ أنه يعني أسانيده الدائرة على داود بن الحصين عن أبيه ومع أن هذه الأسانيد كلها ضعيفة كما يشير إلى ذلك كلام البيهقي نفسه فإن مدارها على داود المذكور عن أبيه عن جابر. وداود مع كونه من رجال الشيخين فقد ضعفه بعضهم لكن أبوه الحصين لين الحديث كما في "التقريب" وقد أسقطه بعض الضعفاء فصار. الحديث عن داود عن جابر فصار سالما من ضعف أبيه لكن داود لم يدرك جابرا فعاد الحديث منقطعا! ثم إن متن الحديث منكر لمخالفته لحديث القلتين لأنه صدر جوابا لمن سأله عن الماء وما ينوبه من الدواب. والسباع؟ فقال: "إذا كان الماء قلتين لم يحمل الخبث" وفي رواية: "لا ينجس". قال ابن التركماني في "الجوهر النقي" ١ / ٢٥٠: "وظاهر هذا يدل على نجاسة سؤر السباع إذ لولا ذلك لم يكن لهذا الشرط

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