Ibn Majah

Explanation:
It is understood that the presence of water is necessary for removing impurity (najasah). Washing with other substances is not valid. This is the fatwa of most scholars. The Hanafis have stated that any pure liquid substance can be used for washing, such as vinegar and so on. According to Imam Bukhari rahimahullah and the majority (jumhur), this opinion is not correct.

Hadith Authentication (Takhrij al-Hadith):
[166۔ بخاري 227، مسلم 291، ابن ماجه 629، نسائي 292]

Linguistic Explanation:
«تَحُتُّهُ»: Scrape it.
«تَقْرُصُهُ»: Rub it.
«بِالْمَاءِ»: With water.
«تَنْضَحُهُ»: Sprinkle water on it.

Understanding the Hadith:
It is understood from this that menstrual blood is impure (najis). Imam Nawawi rahimahullah has transmitted consensus (ijma') on this. [شرح مسلم للنووي 200/3]

Hadith Commentary:
➊
Previously, regarding the urine of a small child, it was stated that if the child is breastfed, there is no need to wash the urine; merely sprinkling water over it is sufficient.
Now, the ruling concerning blood is mentioned: it must be washed, and purification cannot be attained without washing it. Merely sprinkling water over it will not suffice. The narrator of this hadith from the Messenger of Allah (sallallahu alayhi wa sallam) is none other than Asma bint Abi Bakr (radi Allahu anha), as is explicitly stated in another narration.
Although Imam Nawawi (rahimahullah) has declared this narration weak, the narration is in fact authentic, and sometimes a narrator does not mention their own name when relating a hadith; doing so does not affect the authenticity of the hadith.
(Fath al-Bari: 1/431)

➋
Hafiz Ibn Hajar (rahimahullah), quoting Allamah Khattabi, has written that in light of this hadith, only pure water can remove impurities; purification cannot be attained with other liquids or fluids, because the ruling for menstrual blood is the same as for other impurities, as is the position of the majority (jumhur).
Some scholars say that impurities can be removed with any liquid, not just water.
Their evidence is a hadith narrated from Aisha (radi Allahu anha), who said that we did not have an abundance of clothes; we had only one garment. If it became stained with menstrual blood, the spot would be moistened with saliva and rubbed with fingernails.
(Sahih al-Bukhari, Book of Menstruation, Hadith: 312)
However, this hadith cannot serve as evidence for those who claim that purification can be attained without water, because it states that the traces of blood were removed with saliva, but at the time of prayer, the garment would be washed and purified, and then prayer would be performed in it.
This is clarified in another narration from Aisha (radi Allahu anha).
(Sahih al-Bukhari, Book of Menstruation, Hadith: 306)
Although Hafiz Ibn Hajar (rahimahullah) has mentioned other possibilities, all of them appear to be contrary to the chapter heading established by Imam Bukhari (rahimahullah), so according to him, this is the stronger view.
(Fath al-Bari: 1/535)

➌
In the present era, sexual literature is becoming widespread, and Western civilization and culture are being forcibly imposed upon Muslims.
In such circumstances, it is necessary to propagate such ahadith through which women’s religious and worldly lives, as well as their bodies and souls, attain purity.
These ahadith shed light on the private matters of women and provide them with Islamic guidance.
One should not feel shy in mentioning them; if the female Companions (sahabiyyat) had acted with shyness in such matters, countless important and hidden aspects of a woman’s life would have been deprived of Islamic guidance.

➍
Allamah Ayni has mentioned the following benefits under this hadith:
(1)
Menstrual blood is, by consensus, impure (najis).
2.
When purifying something, a specific number of washings is not required; only removal of the impurity is necessary.
3.
If menstrual blood has come onto a garment but no trace of it remains visible, then after pouring water over it, prayer may be performed in that garment.
(‘Umdat al-Qari: 2/631)

Hadith Commentary:
➊
The ahadith mentioned under this heading describe the method of washing menstrual blood, stating that one should be thorough in purifying the garment from blood.
This is done by first pouring a little water and rubbing with the fingertips, then washing it, and after that, it is permissible to pray in that same garment.
The benefit of rubbing with the fingertips is that the blood which has become embedded in the threads of the cloth will be removed.
The purpose is that when washing menstrual blood, one should be very thorough.

➋
Imam al-Bukhari rahimahullah, in the Book of Ablution (Kitab al-Wudu’), established a chapter with the following words:
“Chapter: Washing Blood,” in which the washing of all types of blood was discussed. Then, regarding the washing of semen (mani), it was mentioned that due to its common occurrence, there was some leniency in washing it.
From this, someone might think that there is also leniency in washing menstrual blood, so to remove this notion, it is stated:
Special care is required in washing it.
There is consensus (ijma‘) on the impurity (najasah) of menstrual blood. At the end of this hadith, it is mentioned that then water should be poured over the entire garment; Hafiz Ibn Hajar rahimahullah has considered this to be for the removal of doubts and misgivings (waswasah).
(Fath al-Bari: 1/532)
In the previous hadith, the washing of istihada blood (non-menstrual bleeding) was discussed; here, clarification is given regarding menstrual blood.
To clarify the difference between them, it is stated that menstrual blood should be washed thoroughly, whereas for istihada blood, such effort is not necessary.
The second difference will be mentioned in the next chapter: a menstruating woman (ha’idh) cannot enter the mosque, whereas a woman experiencing istihada (mustahada) can even perform i‘tikaf in the mosque.
From this, it is understood that the impurity of istihada blood is somewhat lighter compared to menstrual blood.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
تَحُتُّهُ:
To scrape it off.

(2)
تَقْرُصُهُ:
To rub it with the fingers,
to scrub it while pouring water over it so that its substance and material are removed.

1:
In Sunan al-Daraqutni, regarding this matter, there is also a hadith from Abu Hurairah radi Allahu anhu, the wording of which is: ((If there is an amount of blood on the garment equivalent to a dirham, the garment should be washed and the prayer repeated)). Imam al-Bukhari declared this hadith to be invalid because among its narrators is Rawh ibn Ghutayf, who is considered munkar al-hadith (a narrator of rejected hadith).

2:
And this is also the opinion of Imam Abu Hanifah,
who says that it is not possible to completely avoid minor impurity (najasa), therefore, they have considered it to be excused (ma‘fu ‘anhu) and have set its limit as the amount of a dirham. They have derived this specification from the area of istinja’ (purification after relieving oneself).

3:
The evidence of these people is the hadith of Jabir radi Allahu anhu, the wording of which is: ((Indeed, the Prophet sallallahu alayhi wa sallam was in the expedition of Dhat al-Riqa‘, and a man shot an arrow, causing blood to flow profusely, yet he bowed, prostrated, and continued in his prayer)). However, the difference between blood that exits from the body in general and the blood of menstruation (hayd) is entirely clear.

4:
Because Imam al-Shafi‘i does not differentiate between types of impurity (najasa),
whether the impurity is little or much, in both cases, according to him, washing is obligatory.
He says that the text (nass) in this matter (which is this very hadith) is absolute, and there is no detail in it regarding little or much, and this is the preferred (rajih) opinion.

294. Commentary: Scrubbing with the nails and pouring water ensures proper cleanliness. Afterwards, water should be poured and the garment wrung out. Some scholars have interpreted the meaning of «نضحي» as sprinkling water on the rest of the garment, but this interpretation does not seem to be readily understandable. The speech of the Messenger of Allah (sallallahu alayhi wa sallam) was always clear and straightforward. Even if, for the sake of argument, this is the intended meaning, then it would refer to a doubtful area, and if there is doubt about a place—whether due to madhiy (pre-seminal fluid) or otherwise—then water is sprinkled on it. However, if it is certain that a place is impure, then it must necessarily be washed, and if it is certain that the rest of the garment is pure, then there is no need to sprinkle water. It can be used as is.

394. Commentary: See the benefits and issues of Hadith 294.

Lexical Explanation:
«تَحُتُّهُ»: With a fathah on the "ta", a dammah on the "ha", and a shaddah and dammah on the second "ta". It is the third person feminine singular form from the pattern of «نَصَرَ يَنْصُرُ». It is derived from «حُتّ», which means to rub and to scrape. Here, it refers to thoroughly rubbing and scraping off the blood that is on the garment. The pronoun "ha" is in the accusative case and refers back to «دَم».

«ثُمَّ تَقْرُصُهُ»: In this, the pronoun "ha" refers to the garment. The "ra" of «تَقْرُصُهُ» has a dammah and it is from the pattern of «نَصَرَ يَنْصُرُ». It means that the garment should be washed thoroughly by rubbing it well with the fingertips, i.e., the woman should pour water over the garment, soak it well so that it becomes wet, then rub it thoroughly with the sides of her fingers so that whatever amount of blood has been absorbed into the garment is expelled from it.

«ثُمَّ تَنْضَحُهُ»: The "dad" has a fathah, and it is also permissible to give it a kasrah.

«فَتَحَ يَفْتَحُ» and «ضَرَبَ يَضْرِبُ»: Both forms are correct. The meaning is that in the end, she should pour water over it thoroughly and wash it.

Benefits and Issues:
➊ The command is first to rub the blood well so that a path is made for the water to penetrate it, then to wash it so that the effect of the blood is removed. Merely washing would make it difficult to achieve such cleanliness.

➋ The literal meaning of «نضح» is to sprinkle, but if after washing the garment with water it is still doubtful, then merely sprinkling water is of no benefit, because if the garment is pure, there is no need to sprinkle water, and if it is not pure, then merely sprinkling water will not purify it. Therefore, in this context, according to the situation, the meaning of «نضح» is taken as "washing" (ghusl), as Imam Bukhari rahimahullah has mentioned "washing" in the chapter heading, and the hadith he has cited under it encompasses both «نضح» and washing. Thus, this very hadith is a clear proof for taking the meaning of "washing" for «نضح».

➌ If, after rubbing and washing the menstrual blood, its effects and traces still remain, there is no harm or objection in this. Prayer can be performed in such garments, as the coming hadith supports this.

Narrator of the Hadith:
SR: Sayyidah Asma bint Abi Bakr radi Allahu anha ER was the elder sister of Sayyidah Aisha radi Allahu anha, the wife of the Messenger of Allah sallallahu alayhi wa sallam. She was the mother of Sayyiduna Abdullah ibn Zubair radi Allahu anhuma. She was among the early Muslims who accepted faith in Makkah. She migrated to Madinah Munawwarah. She passed away in Makkah Mukarramah about one month after her son Sayyiduna Abdullah radi Allahu anhu was killed, in the year 73 Hijri. At that time, her age was approximately one hundred years. Despite such old age, not a single tooth of hers had fallen, nor had there been any change in her intellect.

«و حيض»

And menstrual blood (is impure).

Menstrual Blood

➊ It is narrated from Asma bint Abi Bakr radi Allahu anha that the Prophet sallallahu alayhi wa sallam said regarding menstrual blood that gets on a garment:
«تَحُتُّهُ، ثُمَّ تَقْرُصُهُ بِالْمَاءِ وَتَنْضَحُهُ وَتُصَلِّي فِيهِ»
“First scrape it off, then wash it with water, then pour water over it and pray in it.” [بخاري 307] 1

➋ It is narrated from Abu Hurairah radi Allahu anhu that Khawlah bint Yasar radi Allahu anha said: O Messenger of Allah! I have only one garment and I menstruate in it. The Prophet sallallahu alayhi wa sallam said:
«إِذَا طَهُرْتِ فَاغْسِلِيهِ ثُمَّ صَلِّي فِيهِ»
“When you become pure, wash the place of the blood and pray in it.” She asked: O Messenger of Allah! Even if its trace does not go away? The Prophet sallallahu alayhi wa sallam said:
«يَكْفِيكِ غَسْلُ الدَّمِ وَلَا يَضُرُّكِ أَثَرُهُ»
“Only water will suffice you; its trace will not harm you.” [ابوداود 365] 2

➌ It is narrated from Umm Qais bint Mihsan radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
«حُكِّيهِ بِضِلْعٍ وَاغْسِلِيهِ بِمَاءٍ وَسِدْرٍ»

“Scrape it off with a crooked stick, then wash it with water and lotus leaves.” [أبو داود 363] 3

The command in the aforementioned ahadith to wash and scrape menstrual blood is clear evidence of its impurity and filth. [السيل اجرار 45/1]

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1 [بخاري 307، كتاب الحيض : باب غسل دم الحيض، مسلم 291، ابن أبى شيبة 95/1، مؤطا 60/1، ابوداود 360، ترمذي 138، نسائي 155/1، ابن ماجة 629، دارمي 239/1، ابن خزيمة 275، بيهقي 13/1، ابن حبان 1383، أبو عوانة 206/1]

2 [صحيح : إرواء الغليل 190/1، ابوداود 365، كتاب الطهارة : باب المرأة تغسل ثوبها . . .، بيهقي 408/2، أحمد 360/2]

3 [صحيح : صحيح أبو داود 349، أيضا، أبو داود 363، نسائي 154/1، أحمد 355/9، ابن ماجة 628، ابن خزيمة 141/1]

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The Ruling on Blood in General

The evidence for the impurity and filth of all other types of blood besides menstrual blood is neither clear nor strong; rather, it is inconsistent and weak. Therefore, it is better to return to the original ruling (purity) unless a clear proof is found. Also, deducing the impurity of blood from this verse:
«قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ» ‎ [6-الأنعام:145]
is not correct, because this verse does not clarify whether the word «رجس» refers only to the flesh of swine or to all other things as well. On the contrary, sound and strong evidence proves that all other blood is pure.

➊ The Prophet sallallahu alayhi wa sallam once descended into a mountain pass and said to his companions radi Allahu anhum: “Who will guard us tonight?” So one man from the Muhajirun and one from the Ansar stood up. They spent the night at the mouth of the pass, dividing the night between them for guard duty. The Muhajir slept, and the Ansari stood up to pray. Suddenly, an enemy saw the Ansari and shot an arrow at him. The Ansari pulled it out and continued his prayer. Then he shot a second arrow, and the Ansari did the same. Then he shot a third arrow, and the Ansari pulled it out, bowed, prostrated, and completed his prayer. Then he woke his companion. When his companion saw him in such a (bloody) state, he said: Why did you not wake me when he first shot you? He replied: I was reciting a surah and did not want to cut it off. [أبو داود 198] 1

➋ Imam Hasan rahimahullah states:
«مَا زَالَ الْمُسْلِمُونَ يُصَلُّونَ فِي جِرَاحَاتِهِمْ»
“Muslims have always prayed in their wounds.”
Imam Bukhari rahimahullah narrated this as a suspended report. [صحيح بخاري قبل الحديث 176]
Whereas Imam Ibn Abi Shaybah rahimahullah narrated it with a sound chain of transmission. [فتح الباري 281/1]

(Albani rahimahullah) This hadith (i.e., the story in which the companion was struck by arrows) [أبو داود 198] is considered marfu‘ in ruling, because it is ordinarily impossible that the Prophet sallallahu alayhi wa sallam was not informed of it. If a large amount of blood invalidated prayer, the Messenger of Allah sallallahu alayhi wa sallam would have clarified it, because «تاخير البيان عن وقت الحاجة لا يجوز» “It is not permissible to delay clarification at the time of need,” as is well known in the science of legal theory. And if, hypothetically, this matter was hidden from the Prophet sallallahu alayhi wa sallam, it could not have been hidden from Allah, for nothing in the heavens and earth is hidden from Him. Therefore, if blood invalidated or was impure, Allah would have revealed it to His Prophet, as is clear and not hidden from anyone. Imam Bukhari rahimahullah also holds this view, as his narration of some of the aforementioned reports in suspended form is evidence for this. [تمام المنة ص /52]

(Ibn Hazm rahimahullah) also holds this view. [المحلي 255/1]

From a jurisprudential perspective, equating menstrual blood with other types of blood is clearly mistaken for two reasons:

➊ There is no evidence for this in the Book or the Sunnah, and the original ruling is freedom from obligation unless there is a text.

➋ It is contrary to the Sunnah, as the aforementioned hadith of the Ansari companion (regarding human blood) has been mentioned. In addition, regarding animal blood, it is authentically narrated from Ibn Mas‘ud radi Allahu anhu that he slaughtered a camel, and its blood and the dung of its intestines got on him. Meanwhile, the prayer was established, and he prayed without performing ablution (wudu). [ابن أبى شيبة 392/1] 2

(Shawkani rahimahullah) It is not correct to make an analogy between other blood and menstrual blood, nor is there any explicit evidence for the impurity of other blood. [السيل الجرار 40/1]

(Siddiq Hasan Khan rahimahullah) The evidence for the impurity of all other blood is varied and inconsistent. [الروضة الندية 82/1]

The jurists have differed on this issue.

SA (Qurtubi rahimahullah) There is consensus among the scholars on the impurity of blood. [تفسير قرطبي 221/2] EA
In response, Shaykh Albani rahimahullah writes that this is questionable, as the hadith of Ibn Mas‘ud radi Allahu anhu has just been quoted. [التعليقات الرضية على الروضة الندية 110/1]

SA (Hanafi school) Blood is impure like urine and wine. If more than a dirham’s amount gets on the garment, prayer is not valid in it, but if it is a dirham or less, the prayer is valid, because it is such a small amount that it is impossible to avoid. [عمدة القاري 903/1] EA
They have deduced this from narrations attributed to Ali radi Allahu anhu and Ibn Mas‘ud radi Allahu anhu, but those are weak. [تحفة الأحوذي 447/1]

(Ahmad rahimahullah, Ishaq rahimahullah) Even if more than a dirham’s amount of blood gets on the garment, the prayer does not need to be repeated (because it is not impure), as the aforementioned ahadith testify. [تحفة الأحوذي 447/1]

(The preferred view) The position of Imam Ahmad rahimahullah is preferred, because the aforementioned explicit evidence demands it.

1 [صحيح، صحيح أبو داود 193، كتاب الطهارة : باب الوضوء من الدم، أبو داود 198، احمد 343/3، دارقطني 322/1، ابن خزيمة 36، حاكم 1571، بيهقي 140/1]

2 [صحيح : تمام المنه ص /52، عبد الرزاق 125/1، ابن أبى شيبة 392/1، طبراني كبير 284/9، الجعديات للبغوي 887/2]

* * * * * * * * * * * * * *

Benefit:
It is established from this hadith that any garment stained with menstrual blood should be washed thoroughly and with certainty, because menstrual blood is impure (najis).