What is the authenticity of the hadith: “It is only like phlegm and spittle”? And a discussion regarding the ruling on scraping off semen.
Machine translationRead the Arabic original
The questioner: In the hadith about semen, “It is only like phlegm and spittle,” is it weak?
The Shaykh : ... .
The questioner: The hadith commanding scraping.
The Shaykh: What is your opinion... now, do we continue or stop?
The questioner: Regarding the command to scrape in the case of semen, I agree that the hadith is weak, though al-Hafiz authenticated it. However, I found it to be anomalous (shadh). The hadith is connected through several narrations without the command to scrape, except for this one narration which includes the scraping. So, it appears to me, while I am studying it, that I found it to be anomalous; so I do not know.
The Shaykh: Who narrated the command?
The questioner : Yes?
The Shaykh: Who narrated the command?
The questioner : I do not know.
Eid Abbasi: Aisha?
The Shaykh: It is Aisha, Aisha, she is the one who narrated the hadith about semen, but with many wordings; so who narrated the wording of the command?
The questioner: By Allah.
The Shaykh : You do not remember.
The questioner: I remember... for the sake of... .
The Shaykh: I do not remember.
The questioner: Ibn Hazm weakens it, but I found, while tracing all the narrations, meaning gathering them and looking at them, I noticed that in this narration, people differ regarding its narrator, so I noticed that it is anomalous.
The Shaykh : ... .
Eid Abbasi: But it is not possible.
The questioner: I mean, the command to scrape is not authentic, because if we were commanded to scrape, it would not be possible for it to be impure, or is it possible? Suppose the hadith commanding scraping is authentic, do we remain with the command to scrape, or do we rank it as impurity?
The Shaykh: No, if the wording of the command is established and it is established that the command is for obligation, then it is established that it is impure.
The questioner: This requires specific research.
The Shaykh: Yes.
The Shaykh : ... .
The questioner: The hadith commanding scraping.
The Shaykh: What is your opinion... now, do we continue or stop?
The questioner: Regarding the command to scrape in the case of semen, I agree that the hadith is weak, though al-Hafiz authenticated it. However, I found it to be anomalous (shadh). The hadith is connected through several narrations without the command to scrape, except for this one narration which includes the scraping. So, it appears to me, while I am studying it, that I found it to be anomalous; so I do not know.
The Shaykh: Who narrated the command?
The questioner : Yes?
The Shaykh: Who narrated the command?
The questioner : I do not know.
Eid Abbasi: Aisha?
The Shaykh: It is Aisha, Aisha, she is the one who narrated the hadith about semen, but with many wordings; so who narrated the wording of the command?
The questioner: By Allah.
The Shaykh : You do not remember.
The questioner: I remember... for the sake of... .
The Shaykh: I do not remember.
The questioner: Ibn Hazm weakens it, but I found, while tracing all the narrations, meaning gathering them and looking at them, I noticed that in this narration, people differ regarding its narrator, so I noticed that it is anomalous.
The Shaykh : ... .
Eid Abbasi: But it is not possible.
The questioner: I mean, the command to scrape is not authentic, because if we were commanded to scrape, it would not be possible for it to be impure, or is it possible? Suppose the hadith commanding scraping is authentic, do we remain with the command to scrape, or do we rank it as impurity?
The Shaykh: No, if the wording of the command is established and it is established that the command is for obligation, then it is established that it is impure.
The questioner: This requires specific research.
The Shaykh: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.