Muslim

Hadith Commentary:
Vocabulary of the Hadith:
أُفَرِّكُهُ فَرْكًا:
I would scrape it off.
It is said that the meaning of “فَرَّكَ الشَّيْئَ عَنِ الثَّوْب” is:
to rub or scrape something off from the garment,
and this is only possible
when that thing is stuck in one place.

Benefits and Issues:
From this hadith, it is understood that if semen (mani) gets on the garment, it is not necessary to wash the entire garment; it is sufficient to wash only the area where the semen has touched.
If the semen is not visible and there is only doubt, then merely sprinkling water on the garment is sufficient.

Hadith Commentary:
Vocabulary of the Hadith:
:
Nammam:
Tale-bearer:
To convey the words of one person to another with the intention that the latter becomes suspicious of and angry with the former, and that discord and corruption arise in their mutual relations—this is called namimah (tale-bearing).
From this, the term nammam (tale-bearer) is derived.

Benefits and Issues:
The habit of tale-bearing
is among those grave sins that become an obstacle to entering Paradise.
And no person will be able to enter Paradise with this filthy and impure habit, except if he repents, or if he possesses such great good deeds on the basis of which he is forgiven,
or if the fire of Hell purifies him from this crime.
The inherent effect of this act is entry into the Fire.
When the effect of tale-bearing comes to an end, he will come out of Hell.

1:
This narration indicates that it is not obligatory to wash semen (mani) from clothing; if it is dry, scraping it off, and if it is wet, cleaning it with something, suffices to purify the garment.
There is a difference of opinion among the scholars regarding whether semen is pure or impure.
Imam Shafi‘i,
Dawud al-Zahiri, and Imam Ahmad are of the view that semen is pure, like nasal mucus and saliva.
Among the Companions, ‘Ali,
Sa‘d ibn Abi Waqqas,
Ibn ‘Umar, and ‘A’ishah radi Allahu anhum also held this position, and in light of the evidences, this view is the stronger one.
Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim also held this view; Shaykh al-Islam’s fatwa is detailed in “al-Fatawa al-Kubra,”
which Ibn al-Qayyim mentioned in “Bada’i‘ al-Nawa’id” as the statement of some jurists, and the hadiths in which washing semen is mentioned are in the context of cleanliness,
not obligation (see Imam al-Tirmidhi’s explanation under the next hadith).

Commentary:
(1)
If impurity (najasah) falls on one part of a garment, it is not necessary to wash the entire garment; it is sufficient to wash only that part from which the impurity is removed.

(2)
If semen (madhah manawiyyah) is wet, the garment should be washed.
If it is dry, scraping it off is sufficient, then the garment should be rubbed and shaken.

(3)
This washing or scraping is for cleanliness and purification.