“Scrape it off with a twig, then wash it with water and lote-tree leaves.”

This was recorded by Abū Dāwūd, al-Nasāʾī, al-Dārimī, Ibn Mājah, al-Bayhaqī, and Aḥmad, through Sufyān who said, “Thābit al-Ḥaddād related it to me from ʿAdī ibn Dīnār, on her authority.”

Its chain is fair (ḥasan): all of its transmitters are trustworthy except Thābit—namely, Ibn Hurmaz—who is reliable yet prone to error, as stated in al-Taqrīb.

The ḥadīth demonstrates that one must purify garments from any impurity. Although the wording concerns blood, every other form of defilement carries the same ruling; there is no legal distinction between them, as al-Khaṭṭābī explained in al-Maʿālim. In this chapter there is also the command to wash a garment soiled by a young girl’s urine, a report cited at the beginning of the book.

A man asked the Prophet ﷺ, “May I pray in the garment in which I have marital relations with my wife?” He replied, “Yes—unless you see something on it; then wash it.”

This is the narration of Jābir ibn Samurah, who said: He asked… and so on. It was recorded by Aḥmad and Ibn Mājah through ʿUbayd Allāh ibn ʿUmar and through ʿAbd al-Malik ibn ʿUmayr, from him. Al-Zawāʾid comments, “This chain is authentic and its transmitters are trustworthy.” I would add that its narrators are the same men relied upon by the two Shaykhs.

There is likewise, on this subject, a report from Muʿāwiyah, who asked his sister Umm Ḥabībah, the Prophet’s ﷺ wife, whether