The Prophet ﷺ said regarding the urine of a nursing infant, "The urine of a baby boy is sprinkled with water, while the urine of a baby girl is washed."Abu al-Hasan bin Salama narrated to us, Ahmad bin Musa bin Maqil narrated to us, Abu al-Yaman al-Misri narrated to us, saying, I asked al-Shafii about the hadith of the Prophet ﷺ, "The urine of a baby boy is sprinkled with water and the urine of a baby girl is washed," when both fluids are essentially the same.He replied, "Because the urine of a boy comes from water and clay, while the urine of a girl comes from flesh and blood."Then he said to me, "Did you understand?" or he said, "Have you grasped it?"I said, "No."He said, "When Allah Most High created Adam, He created Hawwa from his short rib. So the urine of a boy comes from water and clay, while the urine of a girl comes from flesh and blood."He said, "Did you understand?"I said, "Yes."He said to me, "May Allah benefit you through it."
حدثنا حوثرة بن محمد ومحمد بن سعيد بن يزيد بن إبراهيم قالا حدثنا معاذ بن هشام أنبأنا أبي عن قتادة عن أبي حرب بن أبي الأسود الديلي عن أبيه
أن النبي ﷺ قال في بول الرضيع ينضح بول الغلام ويغسل بول الجارية قال أبو الحسن بن سلمة حدثنا أحمد بن موسى بن معقل حدثنا أبو اليمان المصري قال سألت الشافعي عن حديث النبي ﷺ يرش من بول الغلام ويغسل من بول الجارية والماءان جميعا واحد قال لأن بول الغلام من الماء والطين وبول الجارية من اللحم والدم ثم قال لي فهمت أو قال لقنت قال قلت لا قال إن الله تعالى لما خلق آدم خلقت حواء من ضلعه القصير فصار بول الغلام من الماء والطين وصار بول الجارية من اللحم والدم قال قال لي فهمت قلت نعم قال لي نفعك الله به
[hasan] Abu Dawud reported it in the Book of Purification, chapter on the urine of a boy getting onto clothing, hadith no. 378, from the narration of Muaz, and its chain is daif due to Qatada's use of an ambiguous transmission form (an'ana), but Tirmidhi graded it hasan, and Ibn Khuzayma and Ibn Hibban graded it sahih, as did Hakim and Dhahabi (!), hasan]. Abu Dawud reported it in the Book of Purification, chapter on the urine of a boy getting onto clothing, hadith no. 378, from the narration of Muaz, and its chain is daif due to Qatada's use of an ambiguous transmission form (an'ana), but Tirmidhi graded it hasan, and Ibn Khuzayma and Ibn Hibban graded it sahih, as did Hakim and Dhahabi (!), and the hadith has very many corroborating narrations.