عَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-فِي اَلْبَحْرِ: { هُوَ اَلطُّهُورُ مَاؤُهُ, اَلْحِلُّ مَيْتَتُهُ } أَخْرَجَهُ اَلْأَرْبَعَةُ, وَابْنُ أَبِي شَيْبَةَ وَاللَّفْظُ لَهُ, وَصَحَّحَهُ اِبْنُ خُزَيْمَةَ وَاَلتِّرْمِذِيُّ 1‏ .‏‏1 ‏- صحيح.‏ رواه أبو داود (83)‏، والنسائي (1 /50 و 176 و 707)‏، والترمذي (69)‏، وابن ماجه (386)‏ وابن أبي شيبة (131)‏، وابن خزيمة (111)‏ من طريق صفوان بن سليم، عن سعيد بن سلمة من آل بني الأزرق، عن المغيرة بن أبي بردة ‏-وهو من بني عبد الدار‏- أنه سمع أبي هريرة يقول: جاء رجل إلى رسول الله صلى الله عليه وسلم، فقال: يا رسول الله! إنا نركب البحر، ونحمل معنا القليل من الماء، فإن توضأنا به عطشنا، أفنتوضأ به؟ فقال صلى الله عليه وسلم: فذكره.‏ وقال الترمذي: "حسن صحيح".‏ قلت: وهذا إسناد صحيح، وقد أعله بعضهم بما لا يقدح، كما أن للحديث شواهد، وتفصيل ذلك في "الأصل".‏
Translation
Narrated Abu Huraira

Allah’s Messenger (ﷺ) said regarding the sea,"It's water is purifying and its dead (animals) are lawful (to eat)." [Al- Arba’a and Ibn Abu Shaiba reported it (this version is of the latter). Ibn Khuzaima and Tirmidhi graded it Sahih. It was also reported by Malik, Shafi'i and Ahmad.]

Comment

The Book of Purification - Bulugh al-Maram

Hadith Reference: Bulugh al-Maram 1

Textual Analysis

The Prophet (ﷺ) declared: "Its water is purifying and its dead animals are lawful." This concise statement contains two fundamental rulings regarding seawater.

The term "purifying" (tahūr) indicates that seawater possesses the quality of removing both minor and major ritual impurities, making it suitable for wudu and ghusl.

Juridical Commentary

Scholars unanimously agree that seawater is pure and purifying based on this hadith. This ruling applies regardless of changes in color, taste, or smell due to marine elements.

Regarding dead sea animals, the majority of scholars hold that all sea creatures that die naturally without proper slaughter are permissible for consumption, except those specifically prohibited by other texts.

Authenticity and Transmission

This narration is authenticated by prominent scholars including Ibn Khuzaima and Tirmidhi who graded it Sahih. It is reported through multiple chains and found in the collections of Malik, Shafi'i, and Ahmad.

The consensus of early scholars on this matter reflects the clarity and established nature of this ruling in Islamic jurisprudence.