Fath al-Rabbani

Benefits: … This is a disputed issue: whether semen (mani) is pure or impure. Readers are requested to study this matter seriously; it is not necessary that something they consider unfamiliar is actually unfamiliar. The view that semen is pure is held by Sayyiduna Abdullah ibn Abbas radi Allahu anhu, Imam Shafi’i, Imam Ahmad, Imam Ibn Hazm, Imam Dawud, Imam Ishaq, Imam Ibn Taymiyyah, Imam Ibn Qayyim, Imam San’ani, Subhi Hasan Khallaf, and Dr. Wahbah Zuhayli, among others. On the other hand, Imam Abu Hanifah, Imam Malik, and Imam Shawkani, among others, are of the opinion that semen is impure. Sayyiduna Abdullah ibn Abbas radi Allahu anhu said: ((Innama huwa bimanazilatil mukhat wal busaq)) … “Semen is like nasal mucus and saliva.” (Dar Qutni: 1/124, Bayhaqi: 2/418)

Shaykh al-Albani said: To narrate this hadith as marfu’ (attributed to the Prophet sallallahu alayhi wa sallam) is a mistake, although the ruling of purity for semen mentioned in it is correct. For us, the categorical statement of Sayyiduna Ibn Abbas radi Allahu anhu is sufficient, that semen is like nasal mucus and saliva, and there is no known Companion who opposed him, nor is there any evidence from the Book or the Sunnah contradicting his statement. Ibn Qayyim, in Bada’i’ al-Fawa’id, under the title “A Debate Between Two Jurists Regarding the Purity and Impurity of Semen,” has presented a very important and highly researched discussion on this topic. (Silsilah Da’ifah: 948, 2/360)

Of all the evidences presented by those who consider semen impure, only two points are noteworthy: (1) The hadiths in which washing semen is mentioned. (2) Semen exits from the same place as urine, so the same ruling should apply to it. In reality, neither of these two evidences indicate the impurity of semen, because washing something does not necessarily mean it is impure. As for the second point, we are discussing the inherent ruling of semen itself, not whether urine particles are mixed with it or not.

Those who consider semen pure also base their view on two strong evidences: (1) Everything is originally pure and clean; unless there is clear evidence from the Book or the Sunnah that something is impure, it will be considered pure, and there is no clear evidence for the impurity of semen. (2) The Prophet sallallahu alayhi wa sallam prayed in a garment from which semen had only been scraped off. Both these evidences are strong, and it is not correct for those who hold the view of impurity to say that scraping is also a method of purification, because there is no such law in the Shari’ah that some parts of impurity may be removed and some left behind. When semen is scraped, the particles absorbed into the garment are not removed. Sprinkling water on the urine of a small child and on madhiy (pre-seminal fluid), and using stones for istinja (purification after relieving oneself), are different matters.

Hafiz Ibn Hajar has discussed this topic beautifully; the summary of his discussion is as follows: There is no contradiction between the hadiths about washing and scraping semen, because they can clearly be reconciled. If semen is considered pure, then washing is for cleanliness and is recommended, not obligatory. This is the approach of Imam Shafi’i, Imam Ahmad, and the hadith scholars. If semen is considered impure, then wet semen should be washed and dry semen scraped; this is the Hanafi approach. The first approach is more correct, because it is in accordance with both hadith and analogy (qiyas). If semen were impure, analogy would require that it must be washed and scraping would not suffice, as is the case with blood and other impurities. The Hanafis do not suffice with scraping in the case of blood, … … . The clearest narration in this matter is from Sahih Ibn Khuzaymah, whose wording is: ((Innaha kanat tahukkuhu min thawbihi sallallahu alayhi wa sallam wa huwa yusalli …)) “Sayyidah A’ishah radi Allahu anha used to scrape semen from the garment of the Prophet sallallahu alayhi wa sallam while he was praying.” If it is accepted that this is not established, then there is no hadith of this kind that indicates the impurity of semen, whereas washing it is an action and does not indicate obligation. (Fath al-Bari: 1/441)

After this discussion, our inclination is towards the first-mentioned view: that the fluid of semen is pure, and there is no evidence indicating its impurity.