And from him: (that he saw the Prophet (peace and blessings be upon him) taking water for his ears other than the water he had taken for his head).
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The Shaykh :"And from him (may Allah be pleased with him) — meaning from 'Abdullah ibn Zayd — : Bulugh al-Maram 42 Al-Bayhaqi narrated it.
And it is with Muslim from this route with the wording:Sahih Muslim 236 And this is the preserved version":
And from him: meaning 'Abdullah ibn Zayd.
: And the water he took for his head, he wiped his head with it, then he took new water for his ears, other than the water he had taken for his head.
The author says, commenting on this narration: "Al-Bayhaqi narrated it, and it is with Muslim from this route with the wording:Sahih Muslim 236 And this is the preserved version": And on this basis, the narration of al-Bayhaqi is anomalous, because the narrator is the same, and the narration of Muslim is stronger, and it is known in the science of terminology that the stronger one is preferred, even if the second is trustworthy, and the stronger one is considered preserved and the second one anomalous.
And for this reason we say: a discrepancy in an addition, if it is not contradictory and comes from a trustworthy narrator, is accepted, just as if he narrated the hadith independently.
And if the addition is contradictory, we look at it: if it is contradictory to what is from one who is more trustworthy, while the transmitter is trustworthy, then it is anomalous; and if the one who added it is weak, then it is denounced, and the one who did not add it is called the known version.
So with us, the known version is the counterpart of the denounced, and the preserved version is the counterpart of the anomalous.
As for the ruling on this issue, the narration of al-Bayhaqi indicates that it is recommended for a person to take water for his ears other than what he wiped his head with, but this is not established from the Prophet (peace and blessings be upon him). And were it not that the hadith came from a single route, we would have said: perhaps the Prophet (peace and blessings be upon him) did this at one time and that at another, or perhaps he took water for his ears when his hands dried out, and it was necessary for him to take water. But as long as the route is single and the path is one, and the narration of Muslim came: then it is preferred over the narration of al-Bayhaqi.
The jurists (may Allah have mercy on them) took what the narration of al-Bayhaqi indicated, and they said: it is recommended to take new water for the ears, but this opinion is weak.
Yes, if it were assumed that the hand dried out completely and there was no moisture in it at all, then at that time he would need to moisten it with new water, because he wipes it with anything if it dries out. And this is conceivable if the wind is strong and the hair is thick, otherwise the general rule is that the moisture remains.
He saw the Prophet (ﷺ) taking some water to wipe his ears other than the water he had taken to wipe his head.
أنه رأى النبي صلى الله عليه وسلم يأخذ لأذنيه ماء غير الماء الذي أخذه لرأسهAnd it is with Muslim from this route with the wording:
He then took fresh water and wiped his head
ومسح برأسه بماء غير فضل يديهAnd from him: meaning 'Abdullah ibn Zayd.
That he saw the Prophet (peace and blessings be upon him) taking water for his ears, water other than the water he had taken for his head
أنه رأي النبي صلى الله عليه وسلم يأخذ ماء لأذنيه ماء غير الماء الذي أخذه لرأسهThe author says, commenting on this narration: "Al-Bayhaqi narrated it, and it is with Muslim from this route with the wording:
He then took fresh water and wiped his head
ومسح برأسه بماء غير فضل يديهAnd for this reason we say: a discrepancy in an addition, if it is not contradictory and comes from a trustworthy narrator, is accepted, just as if he narrated the hadith independently.
And if the addition is contradictory, we look at it: if it is contradictory to what is from one who is more trustworthy, while the transmitter is trustworthy, then it is anomalous; and if the one who added it is weak, then it is denounced, and the one who did not add it is called the known version.
So with us, the known version is the counterpart of the denounced, and the preserved version is the counterpart of the anomalous.
As for the ruling on this issue, the narration of al-Bayhaqi indicates that it is recommended for a person to take water for his ears other than what he wiped his head with, but this is not established from the Prophet (peace and blessings be upon him). And were it not that the hadith came from a single route, we would have said: perhaps the Prophet (peace and blessings be upon him) did this at one time and that at another, or perhaps he took water for his ears when his hands dried out, and it was necessary for him to take water. But as long as the route is single and the path is one, and the narration of Muslim came:
That he took new water for the head, not for the ears
أنه أخذ ماء جديدا للرأس دون الأذنينThe jurists (may Allah have mercy on them) took what the narration of al-Bayhaqi indicated, and they said: it is recommended to take new water for the ears, but this opinion is weak.
Yes, if it were assumed that the hand dried out completely and there was no moisture in it at all, then at that time he would need to moisten it with new water, because he wipes it with anything if it dries out. And this is conceivable if the wind is strong and the hair is thick, otherwise the general rule is that the moisture remains.