Muslim 610

Muslim reported from Ahmad bin Hasan bin Khirash, from Yazid bin Zuray, from Rawh bin Qasim, from Suhayl, from Riyahi, Umar bin Abdul-Wahhab, from Abu Salih, from Abu Hurairah, that the Prophet, peace and blessings be upon him and his family, said, "When one of you sits down to relieve himself, let him not face the qibla nor turn his back to it."He said, this is not preserved from Suhayl, rather it is the hadith of Ibn Ajlan, which people narrated from him, among them Rawh bin Qasim. Umaya bin Yazid said the same.

I say, what appears clear to me is that what Imam Nawawi, may Allah have mercy on him, held involves forcing the matter, and that the correct view is what Daraqutni and Abu Fadl held, because a group of narrators have reported it from the hadith of Ibn Ajlan, among them:1 - Sufyan bin Uyayna, as found in Ahmad vol. 2 p. 247 and Bayhaqi vol. 1 p. 91.2 - Yahya bin Saeed Qattan, as found in Nasai vol. 1 p. 25, Ahmad vol. 2 p. 250, Ibn Hibban as cited in Mawarid Zaman p. 62, and Bayhaqi vol. 1 p. 91.3 - Abu Ghassan, as found in Tahawi in Maani Athar vol. 4 p. 233.4 - Safwan bin Isa, as found in Tahawi vol. 4 p. 233.5 - Layth bin Saad.6 - Haywa bin Shurayh Misri.7 - Waheeb bin Khalid. All three of these are found in Mawarid Zaman p. 62.8 - Abdullah bin Mubarak, as found in Abu Dawud vol. 1 p. 2, printingح.9 - Rawh bin Qasim, as mentioned by Nawawi and by Daraqutni in his follow-up study.10 - Abdul-Rahman bin Abdullah bin Dinar, as found in Bayhaqi vol. 1 p. 91.Now, it is established in the science of hadith terminology that when a trustworthy narrator contradicts other trustworthy narrators, his narration is considered shadh (anomalous). Since this is what has happened here, the hadith transmitted through Suhayl is shadh, and the anomaly likely stems from Umar bin Abdul-Wahhab Riyahi. As for the text of the hadith itself, it is well known from the Prophet, peace and blessings be upon him and his family. End of quote.