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سنن ترمذي
Tirmidhi
كتاب الطهارة عن رسول الله صلى الله عليه وسلمThe Book on Purification
بَابُ مَا جَاءَ فِي الْمَنِيِّ يُصِيبُ الثَّوْبَChapter: [What Has Been Related] About AI-Mani That Touches The Garment
Hadith 116
اُردوEn
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ الْأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، قَالَ : " ضَافَ عَائِشَةَ ضَيْفٌ ، فَأَمَرَتْ لَهُ بِمِلْحَفَةٍ صَفْرَاءَ ، فَنَامَ فِيهَا فَاحْتَلَمَ ، فَاسْتَحْيَا أَنْ يُرْسِلَ بِهَا وَبِهَا أَثَرُ الِاحْتِلَامِ ، فَغَمَسَهَا فِي الْمَاءِ ثُمَّ أَرْسَلَ بِهَا ، فَقَالَتْ عَائِشَةُ : لِمَ أَفْسَدَ عَلَيْنَا ثَوْبَنَا إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَفْرُكَهُ بِأَصَابِعِهِ ، وَرُبَّمَا فَرَكْتُهُ مِنْ ثَوْبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَصَابِعِي " . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ صَحِيحٌ ، وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِنَ الْفُقَهَاءِ ، مِثْلِ : سُفْيَانَ الثَّوْرِيِّ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ ، وَإِسْحَاق ، قَالُوا فِي الْمَنِيِّ يُصِيبُ الثَّوْبَ : يُجْزِئُهُ الْفَرْكُ وَإِنْ لَمْ يُغْسَلْ ، وَهَكَذَا رُوِيَ عَنْ مَنْصُورٍ ، عَنْ إِبْرَاهِيمَ ، عَنْ هَمَّامِ بْنِ الْحَارِثِ ، عَنْ عَائِشَةَ ، مِثْلَ رِوَايَةِ الْأَعْمَشِ ، وَرَوَى أَبُو مَعْشَرٍ هَذَا الْحَدِيثَ ، عَنْ إِبْرَاهِيمَ ، عَنْ الْأَسْوَدِ ، عَنْ عَائِشَةَ ، وَحَدِيثُ الْأَعْمَشِ أَصَحُّ .
´Hammam bin AI-Harith narrated:` "Aishah had a guest to whom she lent a yellow wrap for him to sleep in. He had a wet dream, and was too embarrassed to send it to her while the traces of the wet dream were present on it. So he submerged it (washing it) in water, then he sent it to her. Aishah said, "Why did he ruin our garment? It would have been sufficient for him to scrape it off with his fingers. Sometimes I would scrape it off of the garment of Allah's Messenger with my fingers."
Related hadith on this topic
Brief Explanation
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 (Sahabah), this is also the position of ‘Ali, Sa‘d ibn Abi Waqqas, Ibn ‘Umar, and ‘A’ishah radi Allahu anhum, and in light of the evidences, this view is the stronger one. Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim also hold this position; Shaykh al-Islam’s fatwa is detailed in “al-Fatawa al-Kubra,” which Ibn al-Qayyim has mentioned in “Bada’i‘ al-Nawa’id” as the view of some jurists. As for the hadiths in which washing semen is mentioned, they are in the context of cleanliness, not obligation (see Imam Tirmidhi’s explanation under the next hadith).
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
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).
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).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 116
Shaykh Maulana Abdul Aziz Alvi
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.
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.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 290
Maulana Ataullah Sajid
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.
(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.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 536
