Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Volume 9 No. 3. November 2025
ISSN: 2549 – 3132; E-ISSN: 2549 – 3167
DOI: 10.22373/nbvyjv53

Scrapping Menstrual Blood Stains According to South Sulawesi Ulama and
Intellectual from Perspective of Ma‘āni-Ḥadīth
Muhammad Ali
Universitas Islam Negeri Alauddin Makassar, Indonesia
Risdahyanti
Universitas Islam Negeri Alauddin Makassar, Indonesia
Silfi Khaerah
Universitas Islam Negeri Alauddin Makassar, Indonesia
Asmullah
Universitas Islam Negeri Alauddin Makassar, Indonesia
Abd. Bashir Fatmal
Universitas Islam Negeri Alauddin Makassar, Indonesia
Email: ali.ngampo@uin-alauddin.ac.id
Abstract: Scrapping menstrual blood stains is prescribed as a way to purify
clothing contaminated by menstrual blood. This research explores the rulings on
scraping menstrual blood stains from the perspectives of female ulama and
intellectual in South Sulawesi, viewed through the lens of maʻānī al-hadīth. This
study employs a qualitative library research approach, utilizing maʻānī al-hadīth.
Data is gathered from hadith collections that discuss the practice of scraping
menstrual blood stains. Interviews were conducted to gain additional perspectives
from ulama and intellectuals in South Sulawesi. The results indicate that a
contextual analysis of hadith reveals an injunction to purify clothing affected by
menstrual blood, specifically by scraping off the residue adhering to the fabric.
According to the ulama and intellectuals of South Sulawesi, a contextual
understanding of hadith related to scraping menstrual blood stains permits the use
of cleaning agents, such as detergents, to maximize efforts to clean stains or
menstrual blood that adheres to the fabric. Furthermore, if the stain is irremovable,
the fabric or clothing may be used for prayer, demonstrating a leniency in
religious practice. In the context of maʻānī al-ḥadīth, a textual understanding can
create a rigid legal character, potentially diminishing the universal message of the
hadith, while a contextual approach can reveal substantive values that remain
relevant in modern society.
Keywords: Contextual interpretation, hadith comprehension, ulama-intellectual,
scrapping menstrual blood stains, Islamic Law
║ Submitted: August 13, 2024

║ Accepted: September 14, 2025

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║Published: September 14, 2025

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Abstrak: Mengerik noda haid merupakan suatu bentuk perintah untuk
membersihkan pakaian bagi perempuan yang terdapat pada hukum Islam.
Penelitian ini bertujuan untuk mengelaborasi hukum mengerik noda haid pada
perempuan menurut pandangan ulama dan intelektual di Sulawesi Selatan dalam
perspektif ilmu ma‘āni-ḥadīṣ. Penelitian tersebut merupakan penelitian pustaka
yang tergolong sebagai penelitian kualitatif dengan pendekatan ilmu ma‘āniḥadīṣ. Data mengacu pada hadis-hadis yang menjelaskan tentang mengerik noda
haid sebagaimana dimuat dalam kitab-kitab hadis. Wawancara dilakukan untuk
menambah perspektif dari para ulama dan intelektual di Sulawesi Selatan. Hasil
penelitian ini menunjukkan bahwa analisis hadis secara kontekstual
memunculkan pemahaman bahwa adanya perintah untuk membersihkan pakaian
yang terkena darah haid. Pembersihan darah haid tersebut dilakukan dengan
cara mengerik bekas noda yang melekat pada kain. Menurut para ulama dan
intelektual Sulawesi Selatan memahami secara kontekstual hadis yang berkaitan
dengan mengerik noda haid tersebut mengindikasikan bahwa boleh
menggunakan bahan-bahan pembersih, seperti detergen sebagai bentuk
memaksimal upaya pembersihan noda atau darah haid yang melekat pada kain.
Selanjutnya, jika noda tersebut tidak dapat dihilangkan, maka kain atau pakaian
tersebut dapat digunakan untuk salat dan merupakan bentuk keringanan
berkaitan dengan masalah ibadah. Dalam konteks ilmu ma‘āni-ḥadīṣ
pemahaman tekstual akan melahirkan karakter hukum yang kaku yang berpotensi
mereduksi pesan universal hadis, sementara pendekatan yang kontekstual mampu
menghadirkan nilai substantif yang tetap hidup di tengah masyarakat modern.
Kata Kunci: Interpretasi kontekstual, pemahaman hadis, ulama-intelektual,
mengerik noda haid, hukum Islam
Introduction
The study of hadith has seen significant development, not only within
Islamic circles but also among scholars outside of Islam (Orientalism). While
established hadith criticism adheres to traditional approaches, modern hadith
studies increasingly focus on developing new approaches. Regardless of
methodological differences, contemporary hadith criticism appears to agree on
the importance of accurate understanding in accepting the validity of hadith.
Textual and contextual approaches are two prominent methods used by ulama and
Muslim scholars to understand the hadith of the Prophet PBUH. The difference
between these approaches stems from the evolving social realities within societies
in the Islamic world, including Indonesia.1
1

Kamaruddin Amin, et.al., “Non-Muslim (Western) Scholars' Approach to Hadith. An
Analytical Study on the Theory of “Common Link and Single Strand,” Al-Jamiah: Journal of
Islamic Studies 61, No. 1 (2002). Zulfahmi Alwi, et.al., “The Anomaly of Good-Looking: The
Relationship between Spirituality and Extremism on Hadith and Social Religious Perspective,”
Qudus International of Islamic Studies 9, No. 1 (2021). Wasman Wasman, et.al., “A Critical
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Hadith, as the second source of Islamic law after the Qur'an, has a
dynamic understanding that ensures Islam remains rahmatan lil‘alamin (a
blessing for all worlds) and governs all aspects of human life. This includes
discussions of aqidah (creed), hukum (law), and akhlak (ethics), as well as
explanations from the hadith of the Prophet Muhammad PBUH.2 It also relates to
thaharah (purification), emphasizing the importance of maintaining personal
hygiene to avoid diseases. Purifying oneself is closely linked to using water to
cleanse oneself from various types of dirt or things that cause disease.3
Allah SWT has assigned women tasks such as motherhood, pregnancy,
childbirth, breastfeeding, and raising children. One unique characteristic Allah
SWT has given to women is menstruation, which begins at puberty and signals
readiness for marriage and reproduction.4 The distinct differences between men
and women are evident since puberty, with women experiencing the monarch
phase, which signifies the maturity of reproductive organs marked by the
occurrence of the first menstruation.5 Al-mahīd refers to dirt or something
containing filth. In the Tafsir al-Jalālain, it is explained that al-mahīd is dirty
blood and the place where dirty blood exits, which is itself dirt.6 Similarly, atŢāhir Ibn ‘Āsyūr, in his tafsir at-Tahrir wa at-Tanwīr, translates the word almahīd as blood that flows from a woman's womb at certain times (menstruation).7
Unfortunately, there is a lack of specific research examining the issue of
scraping menstrual blood stains. Researchers have found only a few previous
studies, such as a journal by Tangngareng, et al., examining menstruation from
the perspective of the Qur'an and women's reproductive health. This work
explains menstruation and the importance of maintaining reproductive health

Approach to Prophetic Traditions: Contextual Criticism in Understanding Hadith,” Al-Jamiah:
Journal of Islamic Studies 61, No. 1 (2023).
2
Masruhan Masruhan, "The Unprecedented Contextual Interpretation of The Misogynic
Hadith at The Reformist PERSIS Pesantren In Bangil,” Journal of Indonesian Islam 13, No. 2
(2019). Masruhan Masruhan and Muh. Fathoni Hasyim, “The Contribution of Muslim Scholars
and Islamic Social Organizations in Developing Ḥadith Studies in Indonesia,” Ulumuna: Journal
of Islamic Studies 28, No. 2 (2024).
3
Risdahyanti Risdahyanti, “Hadis Tentang Mengerik Noda Haid Dalam Kitab Nail AlAuṭār Karya Asy-Syaukānī” (Universitas Islam Negeri Alauddin Makassar, 2022).
4
A. R. Shohibul Ulum, Fiqih Seputar Wanita (Yogyakarta: Anak Hebat Indonesia,
2021).
5
Ummu Azzam, La Tahzan Untuk Wanita Haid, 1st ed. (Jakarta: QultumMedia, 2012).
6
Jalāluddīn Muḥammad bin Aḥmad Al-Maḥallī and Jalāluddīn ‘Abdurraḥman bin Abī
Bakr As-Suyūṭī, Tafsīr Jalālain (Kairo: Dār al-Ḥadīṡ, n.d.).
7
Muḥammad at-Ṭāhir bin Muḥammad bin Muḥammad at-Ṭāhīr bin ‘Āsyūr At-Tūnisī,
“At-Taḥrīr Wa at-Tanwīr – Taḥrīr Al-Ma‘nā as-Sadīd Wa at-Tanwīr Al-‘Aql Wa Al-Jadīd Min
Tafsīr Al-Kitāb Al-Majīd,” in 2 (Tunisia: Dār at-Tunīsiyyah li an-Nasyr, 1984), 364–69.
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based on Al-Qur'an verses.8 Another is Widad's work on the conception of
menstruation based on fiqh and medical perspective, which generally explains the
duration of menstruation in women.9 Although this paper includes a discussion
related to cleaning clothes exposed to stains or menstrual blood, the discussion is
minimal. Furthermore, Risdahyanti discusses the hadith on Scraping Menstrual
Blood Stains in the Book of Nail al-Auțār by al-Syaukānī, focusing on tracing the
quality of hadith and outlining the syarah hadith.10
This research is a descriptive qualitative library study using the approach
of hadith science to analyze and process data using the science of maʻānī alḥadīth, specifically the technique of contextual interpretation of hadith. Data was
collected by gathering hadith related to the object of the study through hadith
books. The researchers focused on discussing the meaning of hadith about
scraping menstrual blood stains using the steps of contextual hadith interpretation
techniques based on the methodology of the science of maʻānī al-ḥadīth.11 The
researchers attempted to study the hadith using textual interpretation techniques
to study and decompose the development of meaning from the hadith. The
contextual interpretation technique of hadith in the science of maʻānī al-ḥadīth,
generally involves paying attention to: hadith viewed from the position of the
Prophet Muhammad PBUH, hadith viewed from the form of the event, hadith
viewed from the time of the event, and considering the development of
civilization position of the Prophet Muhammad PBUH, hadith viewed from the
form of the event, hadith viewed from the time of the event, and considering the
development of civilization.
Understanding Hadith: Textual and Contextual
1. Textual Understanding
The textual approach emphasizes the literal meaning of the text, primarily
through textual understanding (mantiq), which focuses solely on the literal
meaning of a hadith. Among the ulama who focused on textual hadith were
Ahmad bin Hambal, Daud bin Ali az-Zahiri (202-270 H.). For instance, when the
8

Tasmin Tangngareng, et.al., “Haid Perspektif Al-Qur’an (Analisis Terhadap Ayat
Kesehatan Reproduksi Wanita QS. Al-Baqarah/2: 222-223),” Jurnal Ushuluddin: Media Dialog
Pemikiran Islam 25, no. 2 (2023), p. 222–23.
9
Sofiatul Widad, “Konsepsi Saat Masa Menstruasi Berdasarkan Perspektif Fiqih Dan
Medis,” Oksitosin: Jurnal Ilmiah Kebidanan IV, no. 1 (2017), p. 14–28.
10
Risdahyanti, “Hadis Tentang Mengerik Noda Haid Dalam Kitab Nail Al-Auṭār Karya
Asy-Syaukānī.”
11
M. Syuhudi Ismail, Hadis Nabi Yang Tekstual Dan Kontekstual: Telaah Ma’ani AlHadits Tentang Ajaran Islam Yang Universal, Temporal Dan Lokal, Jakarta: Bulan Bintang, 2009.
Arifuddin Ahmad, Metodologi Pemahaman Hadis: Kajian Ilmu Ma’ani Al-Hadis, ed. Zulfahmi
Alwi, 2nd ed. (Makassar: Alauddin University Press, 2013). Abdul Mustaqim, Ilmu Ma`ânil
Hadîts: Paradigma Interkoneksi Berbagai Metode dan Pendekatan dalam Memahami Hadis
Nabi, Yogyakarta: Idea Press, 2016.
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Prophet said: "Do not urinate in stagnant water while standing," Al-Zahiri
understood this to mean that only urination could defile water, while defecation
would not.12
According to Muhammad al-Ghazali, these scholars are known as
textualists or "ahl al-hadits." Hadith specialists are Salafi individuals with a
strong textual understanding of hadith. Al-Ghazali strongly opposed the textualist
approach in understanding Salafi, which he believed ignored reason, history,
context, and modern science. Textualist perspectives come from several
generations of the Prophet's companions, who adhere to the textual interpretation
of hadith because they view it as a definitive interpretation of the Qur'an. In their
view, non-absolute ratios (dzanni) cannot explain absolute truths. 13
These groups have been institutionalized in the Zahiri and Hanbali
schools. Later, Hanbaliyah claimed to be Salafi, and Ibn Taimiyah became the
figure who formed Salafism in its new form. Al-Ulwani views the formation of
this textualist group as a reflection of their inability to adapt to the modern world;
such thinking may have been normal during the time of the Prophet, but in today's
world, social issues are more diverse. This condition is assumed to be handled in
such a way outside of textual interpretation. Textualists tend to refer only to the
text when discussing hadith, instead of a thorough and logical interpretation.
Interpreting texts in a rigid way hinders understanding Islamic law, which should
be dynamic and responsive to contemporary society.14
The method of textual understanding is also the method of the ahlu hadis,
the group whose mindset towards the hadith of the Prophet PBUH is very bound
to the existing hadith text and fully follows what the companions practiced. Every
different narration is not tarjih (choosing the stronger one), but is considered a
difference that provides breadth. This group carries out actions based on the
actions of the companions, because in their view, the companions did not
disagree, and were leaders who are followed by many people. Taking the opinion
of one of the companions provides breadth.15
Ahmad bin Hanbal is a well-known ulama who firmly adhered to the
method of thinking of the ahlu al-hadis. He narrated thousands of hadith in his
book Musnad Ahmad Bin Hanbal. His expressions reflect his stance (a weak
hadith [hadts dha'if] is better than ra'yi). This mindset of Ahmad ibn Hanbal is
12

Abdul Malil Gozali, “Metodologi Pemahaman Kontekstual Hadis ibn Qutaibah Dalam
Ta’wil Mukhtalaf Al-Hadis,” Kalam: Jurnal Studi Agama dan Pemikiran Islam 8, No. 1, 2014, p.
123.
13
Abdul Majid, et.al., The Method in Understanding Hadith Through Ijmā' and Its
Implications for Islamic Law in Indonesia: Studies on the Hadiths of the Month of Qamariya,
Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, No. 1 (2024).
14
Suryadi, Metode Kontemporer Memahami Hadis Nabi: Perspektif Muhammad alGhazali dan Yusuf al-Qaradhawi (Yogyakarta: TERAS, 2008), p. 74.
15
Muhammad Ziani, “Beragam Metode Memahami Hadis Nabi SAW, El-Sunan:
Journal of Hadith and Religius Studies 1, No. 1 (2023), p. 23.
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followed in subsequent times by Ibn Taimiyyah.16 The consequence of the ahlu
al-hadits method of thinking is that it is not permissible for someone to discuss
differences of opinion among the companions, but rather just follow one of them
that is liked. For example, if an imam in the Maghrib prayer reads the lafaz
Bismillahirrahmanirrahim (in Surah al-Fatihah) with jahar (strengthening the
voice), then there is an example of it in the companion, so also if an imam reads
it with sir (inaudible), there is also an example of it in the companion. So, both
practices have examples in the companion as a reflection of the actions of the
Prophet saw.
In addition to using the approach above, the ahlu al-hadis group also
practices strengthening memorization of the nash (verses and hadith) and
practicing something in accordance with the nash text. For example, in one of the
hadith texts it is mentioned that zakat fitrah is paid with one gantang of dates or
wheat. According to the ulama ahlu al-hadis, the text contained in the hadith
indicates that the expenditure of zakat fitrah in the form of a segantang of dates
and wheat does not need to be replaced with other types of goods. The method of
understanding the ahlu al-hadis seems to use a generalization of understanding.
This means that all hadith are understood in the same way, without distinguishing
the structure of the hadith and the field of content of the hadith, which content of
the hadith is mutlak (concerning aqidah and worship) and which is nisbi or
relative (concerning mu'amalah). In other words, all hadith must be understood
with a textual approach. 17
This is the first method of understanding hadith that emerged in Indonesia
after the arrival of Islam. At that time, the ulama in Indonesia understood the
hadith only by quoting from various textbooks, without adopting advanced
techniques. Abdul Wahid mentioned a number of ulama hadith at that time,
including Ahmad Surkati (1874-1943), Ahmad Hassan (1858-1958), Sheikh
Muhammad Mahfudz at-Tirmadzi (1920), and finally T.M. Hasbi Ash Shidiqiy
(1904-1975) who has translated hadith textbooks.18
2. Contextual Understanding
The contextual approach interprets hadith in a way that is sensible based
on the hadith text. Adherents of this method are called ahl ra'yi. By applying
reason or logic in their interpretation, proponents of this approach can reject ahad
hadith that are considered unrelated to the Al-Qur'an. According to Wahid,
contextual understanding relies not only on the text but also connects it with
elements outside the text, such as the situation and conditions in which the hadith
16

80.

Ibnu Abdil Bar, Jami’ Bayan al-‘Ilm wa Fadhiihi, Juz II (Beirut: Dar Al-Fikr, n.d), p.

17

Muhammad Ziani, “Beragam Metode Memahami Hadis, p. 24.
Ramli Abdul Wahid, “Perkembangan Metode Pemahaman Hadis di Indonesia,”Jurnal
Analytica Islamica 3, No. 2 (2014), p. 209.
18

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originated from the Prophet, historical features, causes, and the economic, social,
political, and cultural conditions of the Arab nation at that time. Genealogically,
this contextual approach is related to contextualization routinely carried out by
the Prophet's companions, such as Umar bin Khattab. The second Caliph often
interpreted Al-Qur'an and the hadith of the Prophet in ways that were textually
unique compared to practices during the life of the Prophet. 19
Among the hadith experts who are more inclined to do contextual
understanding is Imam Syafi'i (150-204 H.). Through his work "Ikhtilaf alHadis", Imam Syafi'i understands the hadith that appears literally contradictory to
each other through contextual understanding through the approach of language
and asbab al-wurud. However, the contradictory hadith (Musykil al-Hadis) in the
work of Imam Syafi'i is only limited to the problem of fiqh. In addition to Imam
Syafi'i, Muhammad Ibn Qutaibah ad-Dinawari (213-276 H.), a hadith expert,
satirist, and law expert, also tried to understand contradictory hadith contextually
through language, history, and rational approaches in his work "Ta'wil Mukhtalaf
al-Hadis". After that, Imam Abu Ja'far Tahawi (died 321 H.) made efforts to
understand hadith contextually, though more focused on discussing nasikh and
mansukh hadith in his works "Syarhu Ma'ani al-Asar" and "Musykil al-Asar".20
In the early 1990s, several young intellectuals in Indonesia, including M.
Quraish Shihab, Afif Muhammad, M. Syuhudi Ismail, and others, initiated the
contextualization of hadith using various methodologies, such as the approach of
the social sciences. In addition, contextual understanding of hadith is increasingly
widespread with the introduction of new ideas, such as hermeneutics and theories
from Muslim and Western philosophers. Its development is linked to the
relationship between Indonesian students and foreign Muslim and Western ideas,
which were then conveyed to Islamic universities in Indonesia. 21
Textual and contextual approaches to understanding hadith have existed
and continue to develop in Indonesia today. Although the contextual approach has
developed rapidly, the textual method remains extant. Individuals and certain
Islamic groups, such as the Salafi Group, remain firmly committed to the textual
method. Therefore, academics and religious leaders rarely engage in polemics on
certain issues due to differences in ways and approaches in analyzing hadith
related to the case.22
19

Ramli Abdul Wahid, “Perkembangan Metode Pemahaman Hadis di Indonesia,”Jurnal
Analytica Islamica 3, No. 2 (2014), p. 221. Ganis Kesturi and Muhammad Irfan Helmy, “The
Understanding of Hadith Sadaqah and Its Implementation on Social Empowerment: A Research
on Jum’ah Berkah Tradition in Wonogiri Society,” Jurnal Studi Ilmu-Ilmu Al-Qur’an dan Hadis
23, No. 2 (2022).
20
Abdul Malil Gozali, “Metodologi Pemahaman Kontekstual Hadis, p. 124.
21
Abdul Majid, et.al., The Method in Understanding Hadith, p. 289. Akhmad Sagir,
“Indonesian Hadith Scholars’ Contribution to The Establishment of Hadith Authority In Malay
Archipelago,” Journal of Indonesian Islam 18, No. 2 (2024).
22
Abdul Majid, et.al., The Method in Understanding Hadith, p. 290.
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Both models of understanding hadith clearly affect the characteristics of
the law developed in the community, including in Indonesia. Textual
understanding produces a narrow and rigid character in practicing the law, while
contextual understanding fosters a moderate, tolerant, and adaptable approach to
social realities.
Contextual Interpretation of Hadith about Menstrual Blood Stains
At-Taibī argues that menstruation, with its unpleasant odor, is the same
as dirt. According to al-Khațțābī, menstruation is dirt that can cause disease and
must be avoided on the female genitalia, though this does not include all parts of
the body. Al-Qurțubī added that menstrual blood is thick blood with a blackish
color; women experiencing this must stop praying. Sheikh al-'Usaimin, a follower
of the salafi manhaj in Saudi Arabia, argued that menstrual blood is blood that
comes out of a woman's womb on its own according to the provisions of Allah
swt. Other scholars hold that menstruation is blood that comes out routinely and
spontaneously from a woman's womb.23
1. The Text and the Meaning of Hadith

‫يب‬
ُ َّ ‫ َص ََّّل‬- ‫ « َج َاء ْت ا ْم َر َأ ٌة ا ََل النَّ ِ ِ يب‬:‫َع ْن َأ ْ َْس َاء ِبن ْ ِت َأ ِِب بَ ْك ٍر قَالَ ْت‬
ُ ‫ فَقَالَ ْت ا ْحدَ اَنَ يُ ِص‬- ‫اَّلل عَلَ ْي ِه َو َس َّ ََّل‬
. 24‫ُث ت َُص ِ يّل ِفي ِه» ُمتَّ َف ٌق عَل َ ْي ِه‬
َّ ُ ‫ َ َُتتُّ ُه ُ َُّث تَ ْق ُر ُص ُه ِِبلْ َما ِء ُ َُّث تَ ْنضَ ُح ُه‬:‫ثَ ْوَبَ َا ِم ْن َد ِم الْ َح ْيضَ ِة َك ْي َف ت َْص َن ُع؟ فَقَا َل‬
Meaning: From Asma bint Abu Bakar she said: "A woman came to the
Prophet shallallahu 'alaihi wa sallam and said: "O Messenger of Allah,
what if a woman is exposed to menstrual blood?" The Messenger of
Allah shallallahu 'alaihi wa sallam then answered: "She should scrape it
and rub it with water, then she should pray with it." (Narrated by
Muttafaq ‘Alaih).25

2. Contextual Interpretation of the Hadith
a. Hadith Viewed from the Position of Prophet Muhammad PBUH
The hadith shows that the Prophet Muhammad PBUH. conveyed it in his
capacity as an apostle or messenger of Allah SWT. because the hadith concerns
worship. In his capacity as an apostle, he conveyed it as such. On the other hand,
the hadith can also be understood as the Prophet saw. conveying it in his position
as an ordinary human being. This can be seen in his words, which command to

23

Elfan Fanhas Fatwa Khomaeny and Chandrawaty, Pesan Cinta Untuk Anakku, ed. Siti
Anisah, 1st ed. (Tasikmalaya: Edu Publisher, 2019).
24
Al-Yamanī, “Fatḥ Al-Qadīr.”
25
“HaditsSoft” (Home Sweet Home, 1440), https://archive.org/details/SetupHaditsSoft.
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clean it first, but if the traces of menstrual blood do not disappear, the clothes may
still be used for prayer.
b. Hadith Viewed from the Form of Events
The researcher assesses that the hadith has asbāb al-wurud because the
hadith is preceded by a question about scraping stains or menstrual blood on cloth
or clothing, a problem experienced by female companions.
c. Hadith Viewed from the Time of Events
The hadith is considered a Madani hadith because it discusses scraping
menstrual blood on clothes, a topic included in the discussion of purification,
which is closely related to the problem of fiqh in the aspect of worship. As in the
Al-Qur'an, one of the characteristics of Madani verses is that they contain
discussions about fiqh or worship problems.
On the other hand, the hadith is preceded by a question, indicating the
freedom of the female companions to ask about worship problems. The problem
of purification suggests that the hadith was conveyed by the Prophet Muhammad
saw. post hijrah to Medina.
d. Considering Civilizational Developments
The following hadith narrated by ‘Āisyah is closely related to the topic
being discussed:

‫ َح َّدثَتْ ِِن ُأ ُّم الْ َح َس ِن ي َ ْع ِِن َج َّد َة‬،‫ َح َّدثَ ِِن َأ ِِب‬،‫الص َم ِد ْب ُن َع ْب ِد الْ َوا ِر ِث‬
َّ ُ‫ َح َّدثَنَا َع ْبد‬،‫َح َّدثَنَا َأ ْْحَدُ ْب ُن ا ْب َرا ِه َمي‬
ِ
:‫يب ثَ ْوَبَ َا ادلَّ ُم قَالَ ْت‬
ُ َّ ‫ِض‬
ُ ‫اَّلل َعْنْ َا َع ِن الْ َحائِ ِض يُ ِص‬
َ ِ ‫ َسأَلْ ُت عَائِشَ َة َر‬:‫ َع ْن ُم َعا َذ َة قَالَ ْت‬،‫َأ ِِب بَ ْك ٍر الْ َعدَ ِو ِ يي‬
ِ َّ ِ‫«ولَقَدْ ُك ْن ُت َأ ِح ُيض ِع ْندَ َر ُسول‬
‫اَّلل َص ََّّل‬
ْ َ ‫«تَ ْغ ِس ُ ُُل فَا ْن لَ ْم ي َ ْذه َْب َأث َُر ُه فَلْ ُتغ ِ ي َّْي ُه ب‬
َ :‫ قَالَ ْت‬.»‫َِش ٍء ِم ْن ُص ْف َر ٍة‬
ِ
26 .)‫ل ِِل ث َوِب» (رواه اِب داود‬
ُ
ً ْ ُ ‫هللا عَلَ ْي ِه َو َس َّ ََّل ثَ ََل َث ِح َي ٍض َ َِجي ًعا ََل َأ ْغ ِس‬
Meaning: Ahmad bin Ibrahim told us, Abdus Shamad bin Abdul Warits
told us, my father told me, Ummul Hasan told me, namely Abu Bakar
Al-Adawi's grandmother from Mu'adzah she said: I once asked Aisyah
radliyallahu 'anha about a woman whose clothes are exposed to
menstrual blood. Aisyah said: She should wash it, if the marks don't go
away. The color should be changed with yellow. Aisyah said: Indeed, I
had menstruation three times with the Messenger of Allah shallallahu
'alaihi wa sallam, and I did not wash any of my clothes. (Narrated by
Abu Dawud).27

26

Sulaimān ibn al-Asyʻaṡ ibn Isḥāq ibn Basyīr ibn Syidād ibn ʻAmru al-Azdī as-Sijistānī
Abū Dāwud, “Sunan Abī Dāwud,” in 1-4, ed. Muḥammad Muḥyī al-Dīn ʻAbd al-Ḥamīd (Beirut:
al-Maktabah al-ʻAṣriyyah, n.d.), https://shamela.ws/book/1726.
27
“HaditsSoft.”
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Contextually, this hadith permits changing the color of a garment whose
stains cannot be removed. Today, detergents can be used to scrape stains or dirt
on fabric, so this hadith can be understood as permitting the use of detergents for
stains. Materials can be used to clean clothes, either changing the color or
removing stains. The Prophet's guidance aligns with the development of
civilization or conditions in the present context.
The hadith indicates or orders to carry out cleaning of menstrual stains
as much as possible. In today's context, maximal cleaning can use various
materials that can help clean the stains, such as detergents on fabrics or clothing
exposed to stains or menstrual blood.
Islamic Law Analysis Hadith About Menstrual Stains
The diversity of content aspects in the hadith of the Prophet Muhammad
PBUH provide an overview and ease in comprehensively understanding the intent
of the Prophet's words and revealing certain meanings contained in it, both matters
of creed, matters of worship and matters of morality. The issue of worship is
important to pay attention to is related to the worship of mahdah and gairu
mahdah, the determination of the law, and at-targīb wa at-tarhīb.28
1. Mahdah Worship
The hadith examined in this study addresses matters related to worship,
specifically the cleansing of menstrual stains, which falls under Islamic
jurisprudence. Discussions of jurisprudence are closely connected to acts of
worship, particularly purification, as it serves as the foundation for performing
religious rituals. In this context, purification is considered a form of ʿibādah
mahdhah (ritual worship). This is affirmed in Surah al-Baqarah (2:222):

‫َوي َْسـَلُ ْون ََك َع ِن الْ َم ِح ْي ِض ۗ قُ ْل ه َُو َا ًذ ۙى فَاعْ َ َِتلُوا ال ِن ي َس ۤا َء ِِف الْ َم ِح ْي ِۙض َو ََل تَ ْق َربُ ْوه َُّن َح ٰ يت ي َ ْطه ُْر َن ۚ فَ ِا َذا ت ََطه َّْر َن‬
‫اَّلل ُ ُِي ُّب التَّ َّواب ْ َِْي َو ُ ُِي ُّب الْ ُمتَ َط يِه ِرْي َن‬
َ ‫اَّلل ۗ ِا َّن ٰ ي‬
ُ ‫فَأْت ُْوه َُّن ِم ْن َح ْي ُث َا َم َرُ ُُك ٰ ي‬
Meaning: They ask you (Prophet Muhammad PBUH) about menstruation.
Say, "It is an impurity." So, stay away from wives (from having intimate
relations) during menstruation and do not approach them (for having
intimate relations) until they are clean (after the period of menstruation).
When they are truly clean (after compulsory bath), associate with them
according to (provisions) which Allah has commanded you. Indeed, Allah

28

Tasmin Tangngareng, et.al., “Interpretation of the Hadith Regarding the Command to
Wipe the Khuf: Study of AGH. Lanre Said’ Work in the Islamic Law Perspective,” Samarah:
Jurnal Hukum Keluarga Dan Hukum Islam 8, no. 2 (2024), p. 1301–23.
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loves those who repent and loves those who purify themselves. (AlBaqarah/2:222).29
Allah SWT. likes people who are always clean and maintain their purity.
When related to fiqh problems, especially purification in connection with cleaning
menstrual stains, caution is needed because it will impact the quality and
acceptance of worship.
2. At-Targīb wa at-Tarhīb
In the context of at-targīb wa at-tarhīb (encouragement and
discouragement), the researcher concludes that the hadith under examination falls
within the category of at-targīb. This is evident in the following hadith of the
Prophet Muhammad PBUH:

‫ َج َاء ِت‬:‫ قَالَ ْت‬،‫ َع ْن َأ ْ َْس َاء‬،‫ َح َّدثَتْ ِِن فَا ِط َم ُة‬:‫ قَا َل‬،‫ َع ْن ِهشَ ا ٍم‬،‫ َح َّدثَ َنا َ ُْي ََي‬:‫ قَا َل‬،‫َح َّدثَ َنا ُم َح َّمدُ ْب ُن املُث َََّّن‬
ُ َ :‫ َك ْي َف ت َْصنَ ُع؟ قَا َل‬،‫ َأ َر َأيْ َت ا ْحدَ اَنَ َ َِت ُيض ِِف الث َّْو ِب‬:‫هللا عَلَ ْي ِه َو َس َّ ََّل فَقَالَ ْت‬
‫ ُ َُّث‬،ُ‫«َتتُّه‬
ُ ‫ا ْم َر َأ ٌة النَّ ِ َّب َص ََّّل‬
ِ
30
.)‫ َوت َُص ِ يّل ِفي ِه» (رواه البخاري‬،ُ‫ َوت َ ْنضَ ُحه‬،‫ت َ ْق ُر ُص ُه ِِبلْ َما ِء‬

Meaning: Muhammad bin Al Mutsanna told us: Yahya told us from
Hisyam he said: Fathimah told me from Asma' said: A woman came to
the Prophet shallallahu 'alaihi wa sallam and asked: "What is your
opinion, O Sir, if one of us's menstrual blood touches her clothes. What
should she do?" He replied: "Clean the blood that touches her clothes by
rubbing it with her finger, then sprinkle it with water. Then pray with the
clothes." (HR. al-Bukhārī).31
The hadith emphasizes the obligation to wash impurities with water.
Cleaning impurities with vinegar or other liquids cannot replace water because it
deviates from what is ordered. The hadith also states that blood is impure, agreed
upon by Muslims. There is no required number of times to remove impurities, as
long as it is clean.32 Al-Khattābī said, this hadith shows that impurities can only
be removed by using water, not with other liquid substances because all types of
impurities are the same as blood where there is no difference between them

29
Lajnah Pentashihan Mushaf Al-Qur’an, “Qur’an Kemenag,” Kementerian Agama
Republik Indonesia, 2019, https://quran.kemenag.go.id/.
30
Abū ʻAbdillāh Muḥammad ibn Ismāʻīl ibn Ibrāhīm ibn al-Mugīrah al-Juʻfī Al-Bukhāri,
“Al-Jāmiʻ Al-Musnad Al-Ṣaḥīḥ Al-Mukhtaṣar Min Umūr Rasūl Allāh Ṣallā Allāh ʻalaih Wasallam
Wa Sunanih Wa Ayyāmih,” in 1-9, ed. Muḥammad Zuhair ibn Nāṣir al- Nāṣir (Dār Ṭauq al-Najāt,
1422), https://shamela.ws/book/1681.
31
“HaditsSoft.”
32
Abū Zakariyyā Muḥyī al-Dīn Yaḥyā bin Syarraf Al-Nawawī, “Al-Minhāj Syarah Ṣaḥīḥ
Muslim Bin Al-Ḥajjāj,” in 1-18, 2nd ed. (Beirut: Dār Iḥyā’ at-Turāṣ al-‘Arabī, 1392).

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according to the agreement of the ulama. The opinion that water is the only tool
that can remove impurities is the saying of the majority of scholars.33
Some scholars refute this view, arguing that it is based only on the
specific mention of water, not a general requirement. This rejection can be
countered by saying that the hadith mentions "water" textually, so equating it with
other liquids requires analogy (qiyas). However, the branch law (furu') must not
conflict with illat (the basis for establishing the law) in the main problem.34
This objection may be addressed by noting that the hadith explicitly
mentions “water,” and thus extending its ruling to other liquids requires analogy
(qiyās). However, one of the conditions for qiyās is that the subsidiary ruling
(furūʿ) must not contradict the ʿillah (the effective cause underlying the ruling)
established in the principal case. In this context, other liquids do not share the
same essential qualities as water, such as its gentleness and rapid absorptive
capacity. Therefore, substances other than water cannot be considered equivalent
to water in the matter of purification from impurities.35
The hadith also shows the permissibility of women asking about taboo
subjects or mentioning transparently inappropriate things when necessary.
Likewise, menstrual blood is similar to other blood in terms of the obligation to
wash it, and it highlights the importance of cleaning dry impurities to make them
easier to wash.36 Is squeezing clothes that are exposed to impurities after washing
them a condition? There are two opinions, with the most correct being that it is
not. If the color does not disappear after washing, it does not matter, and the
clothes are declared clean. If there is still a taste, then the taste must be eliminated.
If it still smells, there are two opinions according to al-Syafi'ī: The first and correct
one is that it has been holy, while the second states that it is not.37
Based on the explanation above, it can be understood that the hadith
examined in this study conveys the meaning of at-targhīb, which essentially
indicates the obligation to purify garments stained with menstrual blood. At the
same time, it is important to note that if traces of menstrual blood remain after
washing, the garment is still considered pure and permissible for use in acts of
worship, including ablution. In the researcher’s view, this hadith underscores the
significance of purification as a fundamental aspect of worship.
3. Law Issues
The hadith has law implications, related to the law of purification on
cloths exposed to blood or menstrual stains. The hadith becomes rukhșah for
33

Aḥmad bin ‘Alī bin Ḥajar Abū al-Fadl Al-‘Asqalānī, “Fatḥ Al-Bārī Syarḥ Ṣaḥīḥ AlBukhārī,” in 1-13 (Beirut: Dār al-Ma‘rifah, 1379).
34
Aḥmad bin ‘Alī bin Ḥajar Abū al-Fadl Al-‘Asqalānī, “Fatḥ Al-Bārī.
35
Aḥmad bin ‘Alī bin Ḥajar Abū al-Fadl Al-‘Asqalānī, “Fatḥ Al-Bārī.
36
Aḥmad bin ‘Alī bin Ḥajar Abū al-Fadl Al-‘Asqalānī, “Fatḥ Al-Bārī.
37
Al-Nawawī, “Al-Minhāj Syarah Ṣaḥīḥ Muslim Bin Al-Ḥajjāj.”
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worship, stipulating that stains or menstrual blood must be cleaned. However, if
cleaning is maximized and traces remain, the cloth can still be used for prayer.
The hadith also indicates permission to use clothing cleaning materials,
such as detergents, to eliminate stains or menstrual blood. The law relating to
scraping menstrual stains is flexible and aligns with the development of the
current context.
Views of Ulama and Intellectuals of South Sulawesi Regarding Hadith
Scraping Menstrual Stains
Generally, the opinions of ulama regarding scraping menstrual stains refer
to the teachings in the hadith and the practice of the Prophet Muhammad PBUH.
In a hadith narrated by Al-Bukhari and Muslim, Aisyah ra. narrated that the
Prophet PBUH said: "If menstrual blood touches one of your clothes, then she
should rub it, then wash it with water, then pray wearing the clothes." Based on
this hadith, most scholars argue that menstrual blood touching clothing requires
cleaning by rubbing or scraping the affected area and washing it with water until
the stain is gone.
The Syafi'i and Hanbali schools emphasize removing unclean substances
(menstrual blood) by scraping, rubbing, and washing until the color and odor are
gone. The Hanafi mazhab states that washing the affected area until it disappears
is sufficient, without scraping if the stain can be removed by ordinary washing.
The Maliki mazhab allows wearing the clothes again if the stain is difficult to
remove as long as it has been washed properly and there is no impurity left.
However, all ulama agree that if cleaning has been attempted, the garment
is considered holy and can be used for worship. Scraping menstrual stains is
recommended to ensure cleanliness but can be adjusted to the most effective way
to eliminate stains according to the situation. Contemporary scholars' views still
refer to the principles in classical fiqh, with adjustments to technological
developments and modern washing practices.
Some contemporary scholars argue that modern technology, such as
washing machines and effective detergents, makes removing menstrual blood
stains easier. The scholars, such as Sheikh Yusuf Al-Qaradawi, also state that
sharia provides convenience in cleaning impurities, including menstrual blood. In
a modern context, if detergent and water effectively remove impurities, there is
no need to scrape manually. The main principle is to ensure that impurities
disappear in substance and nature (color, smell, and taste).
The Egyptian Fatwa Institution (Dar al-Ifta al-Misriyyah) explains that
cleaning clothes affected by menstrual blood depends on the situation and
conditions. If clothing can be cleaned with a washing machine and soap, scraping
is unnecessary. The main principle is that the clothing is holy if the impurity is
removed. The Indonesian Ulema Council agrees that cleaning impurities,
including menstrual blood, requires eliminating them as much as possible. If the
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stain remains after washing with soap or detergent, it is not an impurity if the
residue cannot be removed properly.
The Indonesian Ulema Council (MUI), in its various fatwas, affirms that
in cleansing impurities, including menstrual blood, the essential requirement is to
remove them as thoroughly as possible. If stains remain after washing with soap
or detergent, they are not regarded as impure, provided that the residue cannot be
removed through ordinary means. Therefore, contemporary scholars interpret the
hadith concerning the scraping of menstrual blood as contextually relevant to
earlier times, when washing was performed manually with limited resources. In
the modern era, with the availability of advanced cleaning agents and technology,
the emphasis is no longer on the physical act of scraping but on achieving the
ultimate goal: the removal of impurity.
According to Anre Gurutta (AGH/Kiyai) Haji Lanre Said, ulema differ on
how to clean menstrual blood stains. Abu Hanifah and other scholars permit
cleaning with any holy liquid, not just water. Ibn Hajar al-Asqalani argues that all
impurities are judged the same as menstrual blood, it is not enough just to be
cleaned, but must use water. Various hadith explain cleaning menstrual blood,
showing that it is obligatory to wash stains or menstrual blood by using water,
because the Prophet saw. ordered to clean menstrual blood with water.38
AGH. Lanre Said, in his work Aż-Żikrā, concludes that purifying
menstrual stains on an object or garment with vinegar or other liquids is
insufficient, since the prescribed method is to use water, provided that water is
available. He further explains that the proper way to cleanse an item stained with
menstrual blood is to first clean the affected area, then rub or scrape it while
pouring water over it, and finally wash it thoroughly.39
According to Muammar Bakry, menstrual blood is a mutawassitah
(middle) impurity and must be cleaned with water. If traces remain after cleaning,
it is enough with water and soap. If the stain is dry, it can be scrapped.40 According
to Darsul S. Puyu, scraping menstrual blood means an effort to remove old
menstrual blood stains by scraping until they disappear, or the clothes may not be
used for prayer. They still contain stains of old menstrual blood. Hadith about
scraping menstrual blood is usually found in the chapter of thaharah in standard
hadith books, the section discussing the law of removing traces of menstrual blood
and the law of removing traces of semen. Menstrual blood is najis by law, so the
traces must be removed by scraping and washing around the area that is affected,
while semen is not najis so it is enough to scrape and does not need to be washed.
Scraping menstrual stains is especially related to cleaning facilities such
as soap and others that according to the original order is to scrape then wash and
38

Lanre Said, Adz-Dzikra.
Lanre Said, Adz-Dzikra.
40
Interview with Muammar Bakry, Secretary of the South Sulawesi Ulema Council,
October 16, 2024
39

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rinse. The use of cleaning media such as soap or detergent is only used to help
accelerate the loss / removal of the old stain of the blood, compared to scraped
only usually slowly released. Then the use of soap is allowed if the stain feels
stubborn difficult to remove, as long as the soap is from halal elements. If soap is
used when the stain is not stubborn then it is permissible because soap is used in
addition to speeding up the release of the stain to also to convince that the old
stain of menstrual blood has disappeared. If only the stain is still visible even
though it has been tried to be scraped, washed, soaped and rinsed, then the law
can already be used for prayer because there have been maximum efforts to
eliminate it.41
According to Mahmuddin, menstrual blood is regarded as impure and
must be cleansed before a person can perform religious obligations such as prayer.
Islam does not view menstrual blood as despicable, but rather as a natural aspect
of a woman’s condition. However, if it soils clothing or a place of worship, it must
be removed as an expression of respect for cleanliness in worship. Stains of
menstrual blood on clothing require particular attention, as failure to cleanse them
properly may render acts of worship invalid. Based on the hadith, the Prophet
Muhammad PBUH instructed that menstrual blood on garments should be washed
and scrubbed until no trace remains before being worn for prayer. This hadith
emphasizes the importance of precision in maintaining purity—not as a source of
fear, but as a call to greater discipline in preserving cleanliness. Washing
menstrual blood with soap serves not only as physical cleansing but also as
fulfillment of the requirements of ṭahārah (ritual purification) in Islam. Soap
assists in dissolving the blood and removing it from the fibers of the fabric,
thereby eliminating odor, discoloration, and any remaining residue, ensuring that
the garment is once again suitable for worship.42
The issue of cleansing menstrual blood holds a central place in the study
of Islamic jurisprudence (fiqh) on purification, as it directly concerns ritual
purity— a prerequisite for valid worship. In the hadith corpus, this matter is
addressed extensively through several narrations, particularly those describing
methods for removing menstrual blood from clothing. In practice, however,
people’s interpretations of these hadiths often vary, influenced by religious
traditions and the availability of cleaning materials. To gain a more concrete
perspective, the researcher conducted an interview with Asiqah Usma Ali.
In her explanation, Asiqah emphasized that she has always understood
menstrual blood to be impure and in need of cleansing. She remarked, “Menstrual
blood stains often leave marks on fabric, and at times they are difficult to remove
even after washing. Cleansing them is essential to restore purity, especially before
41

Interview with Darsul S. Puyu, Professor of Hadith, UIN Alauddin Makassar,
September 28, 2024.
42
Interview with Mahmuddin, Professor and Lecturer of Hadith, UIN Alauddin
Makassar, October 24, 2024.
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performing prayer.” She further noted that if one makes every reasonable effort
to clean the stains, any small trace that remains is excused by Islamic law. She
supported this view by referring to the opinions of Buya Hamka as well as
scholars such as Sheikh Hasan Sulaiman An-Nuri and Sheikh Alawi Abbas alMaliki in Ibanat al-Ahkam, who explain that residual stains which are difficult to
remove do not invalidate acts of worship. 43
When discussing the hadith evidence related to this issue, Asiqah clearly
cited a popular hadith, the hadith of Asma bint Abu Bakr (ra). "In the hadith, the
Prophet (peace be upon him) ordered to scrape it, rub it with water, then wash it,
and after that the clothes could be worn for prayer," she explained, citing the
narrations of Bukhari and Muslim. She also recalled a narration from Sunan atTirmidhi, which states that the remaining stain is no longer a problem after
washing. From these two narrations, she concluded that the principle of Islamic
law is the obligation to remove impurity, but it also allows for tolerance for
difficult circumstances that prevent complete removal of the stain.
Regarding cleaning methods, Asiqah views Islam as offering broad
flexibility. She explained, "The Prophet's hadith only mentions rubbing, scraping,
and washing with water, but does not limit the means used. This means we may
use soap, detergent, or even modern cleaning chemicals to remove stains." For
her, the use of modern cleaners reflects the spirit of Islamic law, which is to
remove impurity in the most effective way. He added that if menstrual blood
stains are difficult to remove with plain water, then it is fine to use stronger
additives. 44
The interview with Asiqah revealed a continuity between the Muslim
community’s understanding and the teachings of the hadith as well as classical
Islamic jurisprudence. Three key points emerge from this observation. First, the
recognition that menstrual blood is impure and must be cleansed reflects a strong
commitment to ensuring the validity of worship. Second, the acknowledgment of
Islamic law’s tolerance regarding stubborn stains demonstrates the principle of
taysīr (ease) in Islamic law. Third, the acceptance of modern cleaning products
illustrates the contextualization of Islamic teachings within contemporary daily
life. 45
From a hadith perspective, the narration of Asmaʿ bint Abī Bakr (may
Allah be pleased with her) serves as the primary textual evidence, providing
practical guidance on this issue. This hadith not only details the technical
procedure for cleansing menstrual blood but also conveys the principle of
flexibility in purification. Other narrations in Sunan al-Tirmidhī emphasize
Islam’s realistic approach, highlighting its commitment to not imposing undue
hardship on the community. Further analysis shows that the interviewee’s
43

Interview with Asiqah Usman Ali, Lecturer at UIN Alauddin Makassar, August 27, 2025.
Interview with Asiqah Usman Ali, Lecturer at UIN Alauddin Makassar, August 27, 2025.
45
Interview with Asiqah Usman Ali, Lecturer at UIN Alauddin Makassar, August 27, 2025.
44

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perspective resonates with the views of contemporary scholars, who stress that
what matters most is intention and maximum effort, rather than the absolute
elimination of stains. This approach reflects the concept of the living hadith—
hadith that continue to function as dynamic guidance in the daily lives of Muslims.
Aisyah Arsyad expressed a similar view, emphasizing that the Prophet’s
PBUH instructions on cleansing menstrual blood can be understood both
technically and contextually. She explained that the “scraping” mentioned in the
hadith entails first removing the impurity, then rubbing until it is eliminated, and
finally rinsing with water. In a modern context, however, the use of soap or other
cleaning agents represents a technological advancement that ensures greater
effectiveness in achieving cleanliness. Aisyah further noted that the use of soap
not only removes stains but also eliminates odor and residue, thereby providing
certainty that no impurity remains. She linked this to the jurisprudential principle
al-yaqīn lā yazūl bi al-shakk (“certainty is not removed by doubt”), arguing that
modern cleaning tools reinforce a worshipper’s confidence in the purity of their
garments, thus strengthening their devotion in worship.46
A deeper examination of the hadith on scraping menstrual blood highlights
an Islamic perspective that prioritizes cleanliness, purity, and health. The
Prophet’s instruction to scrape before washing is not solely a ritual requirement
but also reflects a practical concern for sanitation. Within the framework of hadith
hermeneutics, a purely literal reading risks reducing the meaning to a technicalmechanical act of “scraping.” The essence of the hadith, however, lies in the
broader objective of ensuring that clothing is clean and suitable for worship.47
This is where the significance of the maʿānī al-ḥadīth approach becomes
evident, as it emphasizes uncovering the substantive meaning of hadith. If
understood solely in a literal sense, this narration could give the impression that
the Sharīʿah recognizes only manual methods for removing stains. Yet, the
historical context shows that scraping was simply the most practical method
during the Prophet’s time, given the limited resources available. A contextual
reading of this hadith opens the door to broader ijtihād: the Sharīʿah does not
restrict the means of purification but stresses the ultimate goal of eliminating
impurity, or at the very least, exerting maximum effort to do so.48
The relevance of this hadith to contemporary developments becomes clear
when linked to modern cleaning technologies. The availability of soap, detergent,
washing machines, and various other cleaning agents represents humanity’s
ongoing adaptation to the need for cleanliness. From a critical perspective, the
46

Interview with Aisyah Arsyad, Lecturer at UIN Alauddin Makassar, Interview, August

26, 2025.
47

Muh. Imam Sanusi Al khanafi and Muhammad Lutfianto, ‘Pendekatan Hermeneutika
Dalam Memahami Hadis’, Musnad: Jurnal Ilmu Hadis, 2 No. 2 (2024), p. 377.
48
M. Ulil Abshor, ‘Metode Dan Pendekatan Pemahaman Hadisnabi’, Jurnal Ilmiah
Spiritualis: Jurnal Pemikiran Islam Dan Tasawuf 5, No. 1 (2020), p. 87–112.
http://jurnal.ar-raniry.ac.id/index.php/samarah

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substance of this hadith can be understood as an encouragement for Muslims to
continuously renew their commitment to cleanliness in line with scientific and
technological progress. The principle of taysīr (ease) in Islamic law also
harmonizes with the views of contemporary scholars who permit the use of
modern cleaning methods for purification. In this way, the hadith is not confined
to its textual formulation but endures as a normative guideline for maintaining
both personal and environmental hygiene.49
A deeper reflection on this hadith also reveals the interconnectedness of
ritual worship and public health. Cleansing menstrual blood is not merely a matter
of fiqh related to ṭahārah (ritual purification), but also carries medical wisdom in
preventing disease and safeguarding women’s reproductive health.50 The values
embodied in this hadith are therefore multidimensional encompassing theological,
juridical, and medical dimensions. This demonstrates that the study of hadith
cannot be divorced from its social context and the broader trajectory of human
civilization, encouraging Muslims to integrate the spiritual dimensions of worship
with principles of public health and hygiene.
This research thus confirms that the hadith on scraping menstrual stains
reflects the inherent flexibility of Sharīʿah and its openness to modern
developments. A rigidly literal or textualist reading risks narrowing its universal
message, whereas the maʿānī al-ḥadīth approach brings forth its enduring wisdom
and relevance.51 In this way, the study illustrates the importance of a contextual
engagement with hadith an approach that prioritizes meaning, purpose, and
contemporary application over a mere focus on wording.
Conclusion
Referring to the foregoing study of the hadith on scraping menstrual
stains, it can be legally understood that the narration contains an obligatory
command to cleanse garments soiled by menstrual blood through scraping. At the
same time, the hadith also conveys an element of leniency (rukhṣah) in matters of
purification and worship. This is evident in the permissibility of using garments
for prayer once they have been cleansed, even if traces of stains remain. In the
South Sulawesi context, scholars and intellectuals interpret this hadith
contextually, recognizing the permissibility of using modern cleaning agents such
as detergent as part of the maximum effort required to remove stains. A purely
textual reading risks producing a rigid legal interpretation that diminishes the
universal message of the hadith. By contrast, a contextual approach within the
49

Aulia Rahmanini, et.al., "Memahami Hadis Dalam Perspektif Sains Modern: Kajian
Teori Dan Metode," Substantia: Jurnal Ilmu-Ilmu Ushuluddin 26, No. 2 (2024), p. 155.
50
Meli Nurhikmah Nurhikmah, et.al., ‘Analisis Haid Dan Nifas Dalam Perspektif Tafsir
Al-Kabir Mafatihul Ghaib’, Al-Bayan: Jurnal Ilmu Al-Qur’an Dan Hadist 8, No. 2 (2025).
51
Muhammad Taufiq and Tgk. Syarkawi, "Fleksibilitas Hukum Fiqh Dalam Merespons
Perubahan Zaman," Jurnal Al-Nadhair, 1.01 (2022), p. 45–66.
http://jurnal.ar-raniry.ac.id/index.php/samarah

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framework of maʿānī al-ḥadīth highlights its substantive values, ensuring its
continued relevance in modern society. The researcher therefore recommends
further and more comprehensive studies on the hadith of scraping menstrual
stains, employing both textual and intertextual approaches. Such efforts would
enrich scholarly understanding of its legal, theological, and practical dimensions,
while also illuminating its enduring applicability in contemporary contexts.
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Interviews:
Interview with Darsul S. Puyu, Professor of Hadith, UIN Alauddin Makassar,
September 28, 2024.
Interview with Muammar Bakry, Secretary of the South Sulawesi Ulema Council,
October 16, 2024.
Interview with Aisyah Arsyad, Lecturer, UIN Alauddin Makassar, August 26,
2025.
http://jurnal.ar-raniry.ac.id/index.php/samarah

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Interview with Mahmuddin, Professor and Lecturer of Hadith, UIN Alauddin
Makassar, October 24, 2024.
Interview with Asiqah Usman Ali, Lecturer, UIN Alauddin Makassar, August 27,
2025

http://jurnal.ar-raniry.ac.id/index.php/samarah