Did any of the Sahaabah drink the blood of the Prophet (peace and blessings of Allaah be upon him)?

Firstly: 

Blood that
has been shed is haraam and naajis. The evidence for that is in the Qur’aan
and Sunnah, and there is scholarly consensus on this point.  

Allaah, may
He be exalted, says (interpretation of the meaning): 

“Say (O
Muhammad): I find not in that which has been revealed to me anything
forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a
dead animal) or blood poured forth (by slaughtering or the like), or the
flesh of swine (pork); for that surely, is impure or impious (unlawful) meat
(of an animal) which is slaughtered as a sacrifice for others than Allaah
(or has been slaughtered for idols, or on which Allaah’s Name has not been
mentioned while slaughtering). But whosoever is forced by necessity without
wilful disobedience, nor transgressing due limits; (for him) certainly, your
Lord is Oft‑Forgiving, Most Merciful”

[al-An’aam 6:145]

al-Tabari
(may Allaah have mercy on him) said in Jaami’ al-Bayaan (8/53): 

Rijs
(translated here as impure) means something that is naajis (impure) and
repulsive. End quote. 

With regard
to the Sunnah: It was narrated that Asma’ bint Abi Bakr (may Allaah be
pleased with her) said: 

A woman came
to the Prophet (peace and blessings of Allaah be upon him) and said:
Menstrual blood may get onto the clothes of any one of us; what should she
do with it? He said: “She should scratch it, then rub it with water, then
wash it, then pray in it.”

Narrated by
al-Bukhaari (227) and Muslim (291). 

Al-Bukhaari
included this hadeeth in a chapter entitled “Chapter on washing blood”.
Al-Nawawi included it in a chapter entitled: “Chapter on the impurity of
blood and how to wash it.” 

With regard
to scholarly consensus, al-Nawawi said: Blood is impure, and this is the
consensus of the Muslims. End quote. 

It was also
narrated by al-Qurtubi in his Tafseer (2/210) and by Ibn Rushd in
Bidaayat al-Mujtahid (1/79). 

Secondly: 

In some
ahaadeeth it says that some of the Sahaabah (may Allaah be pleased with
them) drank the blood of the Prophet (peace and blessings of Allaah be
upon him), and in some reports it says that he approved of that, and in
others it says that he denounced them. I could not find in any report the
words mentioned in the question: “Prophethood has gone through you”. We will
mention here these ahaadeeth and the scholars’ comments on them: 

1 – It was
narrated from ‘Abd-Allaah ibn al-Zubayr (may Allaah be pleased with him)
that he came to the Prophet (peace and blessings of Allaah be upon him)
whilst he was being cupped, and when he has finished he said: “O
‘Abd-Allaah, take this blood and pour it away so no one will see it.” When
he had departed from the Prophet (peace and blessings of Allaah be upon
him), he went and drank the blood. 

He said: “O
‘Abd-Allaah, what have you done?” 

He said: “I
put it in the most secret place where I thought it would be most hidden from
the people.” 

He said:
“Perhaps you drank it.” 

He said:
“Yes.”  

He said:
“Why did you drink the blood? Woe to the people because of you and woe to
you because of the people.”  

Narrated by
Ibn Abi ‘Aasim in al-Ahaad wa’l-Mathaani (1/414); al-Bazaar in his
Musnad (6/169); al-Haakim in al-Mustadrak (3/638); al-Bayhaqi in
al-Sunan al-Kubra (7/67) but with the wording “because of what your
people will go through because of you”; and by Ibn ‘Asaakir in Tareekh
Dimashq (28/163). 

All of them
narrated it via Hunayd ibn al-Qaasim from ‘Aamir ibn ‘Abd-Allaah ibn
al-Zubayr, from his father. 

Hunayd ibn
al-Qaasim’s biography appears in al-Tareekh al-Kabeer (8/249) and in
al-Jarh wa’l-Ta’deel (9/121), but they did not make any comment on
him. He was also mentioned by Ibn Hibbaan in al-Thiqaat (5/515) but
he did not know of anyone who narrated from him other than Moosa ibn
Ismaa’eel. 

Such
narrators are regarded as majhool (unknown), but the hadeeth may be classed
as hasan if it is there is corroborating evidence that may strengthen it.
There are some reports from the scholars which indicate that he may be
regarded as qawiy and his hadeeth may be accepted. 

Al-Haafiz
ibn Hajar said in al-Talkhees al-Habeer (1/30): 

Its isnaad
includes al-Hunayd ibn al-Qaasim, and there is nothing wrong with him, but
he is not well known for knowledge. End quote. 

Al-Dhahabi
said in Siyar A’laam al-Nubala’ (3/366): 

I do not
know of anything wrong with Hunayd ibn al-Qaasim (as a narrator). End
quote. 

There is
another isnaad for this hadeeth which was narrated by al-Daaraqutni (1/228)
and Ibn ‘Asaakir in Tareekh Dimashq (28/162), via Muhammad ibn
Humayd, who narrated from ‘Ali ibn Mujaahid, who narrated from Rabaah
al-Noobi Abu Muhammad, the freed slave of the family of al-Zubayr, from
Asma’ bint Abi Bakr (may Allaah be pleased with her), that she told the
story of ‘Abd-Allaah ibn al-Zubayr, her son, drinking the blood of the
Prophet (peace and blessings of Allaah be upon him) in front of
al-Hajjaaj, and the Prophet (peace and blessings of Allaah be upon him)
said: “The Fire will never touch you.” 

Al-Haafiz
ibn Hajar said in Talkhees al-Habeer (1/31): 

Its isnaad
includes ‘Ali ibn Mujaahid, who is da’eef (weak). End quote. 

This ‘Ali
ibn Mujaahid is al-Kaabuli who was regarded as a liar by Yahya ibn al-Darees
and Yahya ibn Ma’een, as is stated in al-Mizaan. Al-Haafiz said of
him in al-Taqreeb: He is matrook, and there is no one among the
shaykhs of Ahmad who is weaker than him. Its isnaad also includes Rabaah
al-Noobi. Al-Haafiz said: Some of them regarded him as layyin and it is not
known who he was. 

Lisaan
al-Mizaan, 2/443. 

Because of
them both, al-‘Azeemabaadi regarded it as ma’lool in al-Ta’leeq
al-Mughni. He said (1/425): “ ‘Ali ibn Mujaahid, Rabaah al-Noobi told
us” – they are both da’eef and cannot be quoted as evidence.” 

Its isnaad
also includes Muhammad ibn Humayd al-Raazi, who is da’eef, as it says in
al-Taqreeb and elsewhere. 

It was also
narrated in Juz’ al-Ghatreef, as was stated by Ibn Hajar in
al-Isaabah (4/93) and al-Talkhees al-Habeer (1/32) – and from him
by Ibn ‘Asaakir in Tareekh Dimashq (18/162). 

It was
narrated from Abu Khaleefah al-Fadl ibn al-Habbaab: ‘Abd al-Rahmaan ibn
al-Mubaarak told us: Sa’d Abu ‘Aasim the freed slave of Sulaymaan ibn ‘Ali
told us from Kaysaan the freed slave of ‘Abd-Allaah ibn al-Zubayr, who said:
Salmaan al-Faarisi told me … and he mentioned the story, including the words
of the Prophet (peace and blessings of Allaah be upon him) to
‘Abd-Allaah ibn al-Zubayr: “The Fire will never touch you except as much as
to fulfil the oath.” 

When taking
all these reports into account, it seems that there is some basis for the
story of ‘Abd-Allaah ibn al-Zubayr drinking the blood of the Prophet
(peace and blessings of Allaah be upon him), and Allaah knows best. 

2 –Safeenah,
the freed slave of the Messenger of Allaah (peace and blessings of
Allaah be upon him) 

It was
narrated from Burayh ibn ‘Umar ibn Safeenah that his grandfather said: 

The Prophet
(peace and blessings of Allaah be upon him) was treated with cupping,
then he said to me: “Take this blood and bury it where animals and birds
cannot reach it”, or he said: “People and animals.” He said: So I took it
away and drank it. He said: Then he asked me and I told him that I had drunk
it, and he smiled. 

This was
narrated by al-Bukhaari in al-Tareekh al-Kabeer (4/209); Ibn ‘Adiyy
in al-Kaamil (2/64); al-Bayhaqi in al-Sunan al-Kubra (7/67);
and al-Tabaraani in al-Mu’jam al-Kabeer (7/81). 

All of them
narrated it via Ibn Abi Fudayk from Burayh ibn ‘Umar ibn Safeenah from his
father from his grandfather. 

Ibn Katheer
said in al-Fusool fi’l-Seerah (300): 

It is a
da’eef hadeeth because of this Burayh, whose name was Ibraaheem. He is
da’eef jiddan (very weak). End quote. 

Shaykh
al-Albaani (may Allaah have mercy on him) said in al-Silsilah al-Da’eefah
(1074): 

This is a
weak isnaad, and there are two problems with it: 

(i)‘Umar ibn Safeenah. Al-Dhahabi
said in al-Mizaan: He is not known. Abu Zur’ah said: He is sadooq
(sincere). Al-Bukhaari said: Its isnaad is majhool.

Al-‘Aqeeli
narrated it in al-Du’afa’ (282) and said: It is an unknown hadeeth
and is only known through him.” 

(ii)His son Burayh, which is a
diminutive; his real name is Ibraaheem. This was also narrated by al-‘Aqeeli
(61) and he said:  This hadeeth has no corroborating evidence. Ibn ‘Adiyy
said in al-Kaamil (2/64): He has a few hadeeth other than those that
I have mentioned, but I could not  find anyone who spoke of him among those
who spoke of men’s biographies, and his hadeeth has no corroborating
reports, but I hope that there is nothing wrong with him.

Al-Dhahabi
said in al-Mizaan: He was classed as da’eef by al-Daaraqutni. Ibn
Hibbaan said: It is not permissible to quote him as evidence. He also said:
Burayh narrated some ahaadeeth that his father did not narrate. 

The hadeeth
was classed as da’eef by ‘Abd al-Haqq al-Ishbeeli in al-Ahkaam.
Al-Haafiz ibn Hajar was silent about it in al-Talkhees. End quote
from al-Albaani. 

3 – Saalim
Abu Hind al-Hajjaam (may Allaah be pleased with him). 

Al-Haafiz
ibn Hajar said in al-Talkhees al-Habeer (1/30): 

Abu Na’eem
narrated in Ma’rifat al-Sahaabah the hadeeth of Saalim Abu Hind
al-Hajjaam who said: 

I treated
the Messenger of Allaah (peace and blessings of Allaah be upon him)
with cupping, and when I had finished I drank it. I said: O Messenger of
Allaah, I have drunk it. He said: “Woe to you, O Saalim, did you not know
that blood is haraam? Do not do it again.”  

Its isnaad
includes Abu’l-Hajjaaf, concerning whom there is some debate. End quote. 

4 – The
slave of one of Quraysh. 

It was
narrated from Naafi’ Abu Hormuz from ‘Ata’ that Ibn ‘Abbaas (may Allaah be
pleased with him) said: 

The
Messenger of Allaah (peace and blessings of Allaah be upon him) was
treated with cupping by a slave belonging to one of Quraysh. When he had
finished the cupping, he took the blood and took it behind a wall, then he
looked to his right and his left, and when he did not see anyone, he drank
the blood until it was all gone. Then he came back. The Prophet (peace
and blessings of Allaah be upon him) looked at his face and said: “Woe to
you, what did you do with the blood?” I said: I hid it behind the wall. He
said: “Where did you hide it?” I said: O Messenger of Allaah, your blood is
too precious to spill on the ground; it is in my stomach. He said: “Go, for
you have saved yourself from the Fire.”  

This was
mentioned by Ibn Hibbaan in al-Majrooheen (3/59) in his biography of
Naafi’ Abu Hormuz. He said: A fabricated version was narrated from ‘Ata’,
and he mentioned this hadeeth. 

5 – Maalik
ibn Sinaan the father of Abu Sa’eed al-Khudri (may Allaah be pleased with
him) 

al-Haafiz
ibn Hajar said in al-Talkhees al-Habeer (1/31): 

Concerning
this topic there is a mursal hadeeth that was narrated by Sa’eed ibn Mansoor
(2/221) via ‘Umar ibn al-Saa’ib, who said that he heard that when the
Prophet (peace and blessings of Allaah be upon him) was wounded, Maalik
the father of Abu Sa’eed al-Khudri, sucked the wound so that to clean it
until there was no blood and the whiteness of his skin showed. It was said
to him: Spit it out. He said: No, by Allaah, I will never spit it out. Then
he went and fought. And the Prophet (peace and blessings of Allaah be
upon him) said: “Whoever wants to see one of the people of Paradise, let him
look at this man.” Then he was martyred. End quote. 

Conclusion:
Out of the reports about the Sahaabah drinking some of the blood of the
Prophet (peace and blessings of Allaah be upon him), the report about
‘Abd-Allaah ibn al-Zubayr (may Allaah be pleased with him) is the most
sound, although there is some debate about its isnaad. No other report is
sound. 

Thirdly: 

How can the
scholars reconcile between what is stated about blood being naajis and the
idea of ‘Abd-Allaah ibn al-Zubayr drinking the blood of the Prophet
(peace and blessings of Allaah be upon him)? 

They said:
This is one of the things that applied only to the Prophet (peace and
blessings of Allaah be upon him), where the ruling applied only to him and
not to the rest of his ummah. There are many things that applied only to
him, which have been compiled by the scholars, such as Imam al-Suyooti in
his book al-Khasaa’is al-Kubra. Some of the scholars stated that the
blood of the Prophet (peace and blessings of Allaah be upon him) was
taahir (pure), based on the story of ‘Abd-Allaah ibn al-Zubayr. 

See:
al-Shifa (1/55), Mughni al-Muhtaaj (1/233); Tabayyun
al-Haqaa’iq (4/51). But it is narrated in al-Majmoo’ (1/288) from
the majority of Shaafa’is that the blood of the Prophet (peace and
blessings of Allaah be upon him) is naajis like any other blood. 

And Allaah
knows best.