not be valid, and his prayer would not be valid even if it were not a burial ground for impurity. It has been said that the ruling is not causally linked (48) and therefore cannot be used as a basis for analogy.
Section: It is disliked to plaster a mosque with impure mud, to pave it with impure tiles, or to build it with impure mud bricks or impure fired bricks. If one does so and the worshipper comes into direct contact with the impure ground with their body or garments, their prayer is invalid. As for fired bricks kneaded with impurity, they are impure because fire does not purify them. If they are washed, their surface becomes pure because the fire consumed the apparent parts of the impurity while its residue remained, so it is purified by washing, like impure ground, but its interior remains (49) impure because the water did not reach it. If one prays upon it after washing, it is as if one prayed upon a pure mat spread over impure ground. The same ruling applies to a mat whose underside is impure while its surface is pure. Whenever a piece breaks off from the impure fired brick and some of its interior becomes exposed, it is impure, and prayer upon it is not valid.
Section: There is no harm in praying on mats or rugs made of wool, animal hair, or fur, or garments made of cotton, linen, and other pure substances. Umar prayed on a 'Abqari (50), Ibn Abbas on a carpet, Zayd ibn Thabit and Jabir on a mat, and Ali, Ibn Abbas, Ibn Mas'ud, and Anas on woven fabric. This is the view of the general body of scholars, except for what was narrated from Jabir that he disliked praying on anything made from animals, and preferred praying on anything made from the plants of the earth (51). Malik expressed a similar view, except he said regarding wool and hair rugs: If the prostration is performed on the ground, I see no harm in standing on them. The correct view is that there is no harm in praying on any of that. The Prophet (may Allah bless him and grant him peace) prayed on a mat in the house of 'Itban ibn Malik and Anas, as agreed upon
(48) Omitted from the original. (49) In M: "wa baqiya". (50) 'Abqari: a type of rug. (51) See: What was narrated by Ibn Abi Shaybah in: The Chapter on those who disliked praying on carpets and on anything other than the earth, from the Book of Prayer. Musannaf Ibn Abi Shaybah 1/401.
تَصِحَّ صَلاتُه وإن لم يَكُنْ مَدْفَنًا لِلنَّجَاسَةِ، وقد قِيلَ: إن الحُكْمَ غيرُ (٤٨) مُعَلَّلٍ. فلا يُقَاسُ عليه.
فصل: ويُكْرَهُ تَطْيِينُ المَسْجِدِ بِطِينٍ نَجِسٍ، أو تَطْبِيقُه بِطوَابِقَ نَجِسَةٍ، أو بِنَاؤُه بِلَبِنٍ نَجِسٍ، أوَ آجُرٍّ نَجِسٍ، فإن فَعَلَ، وباشَرَ المُصَلِّى أرْضَه النَّجِسَةَ بِبَدَنِه أو ثِيَابِه، لم تَصِحَّ صلاتُه. وأمَّا الآجُرُّ المَعْجُونُ بالنَّجَاسَةِ، فهو نَجسٌ؛ لأنَّ النَّارَ لا تُطَهِّرُه، فإن غُسِلَ طَهُرَ ظَاهِرُه؛ لأنَّ النَّارَ أكَلَتْ أَجْزَاءَ النَّجَاسَةِ الظَّاهِرَةَ، وبَقِىَ أثَرُها، فتَطْهُرُ بالغَسْلِ، كالأرْضِ النَّجِسَةِ ويَبْقَى (٤٩) باطِنُها نَجِسًا؛ لأنَّ الماءَ لم يَصِلْ إليه، فإنْ صَلَّى عليه بعد الغَسْلِ فهو كما لو صَلَّى على بِسَاطٍ طَاهِرٍ مَفْرُوشٍ على أرْضٍ نَجِسةٍ، وكذلك الحُكْم في البِسَاطِ الذي باطِنُه نَجِسٌ وظَاهِرُه طَاهِرٌ. ومتى انْكَسَرَ من الآجُرِّ النَّجِسِ قِطْعَةٌ، فظَهَرَ بعضُ باطِنِه، فهو نَجِسٌ، لا تَصِحُّ الصَّلاةُ عليه.
فصل: ولا بَأْسَ بالصَّلاةِ على الحَصِيرِ والبُسُطِ من الصُّوفِ والشَّعَرِ والوَبَرِ، والثِّيَابِ من القُطْنِ والكَتَّانِ وسائِرِ الطَّاهِرَاتِ. وصَلَّى عمرُ على عَبْقَرِىٍّ (٥٠)، وابْنُ عَبَّاسٍ على طِنْفِسَةٍ، وزَيْدُ بنُ ثابِتٍ وجَابِرٌ على حَصِيرٍ، وعلىٌّ وابْنُ عبَّاسٍ، وابنُ مسعودٍ، وأنَسٌ على المَنْسُوجِ. وهو قَوْلُ عَوَامِّ أهلِ العِلْمِ، إلَّا ما رُوِىَ عن جَابِرٍ، أنَّه كَرِهَ الصَّلاةَ على كل شيءٍ من الحيوانِ، واسْتَحَبَّ الصَّلاةَ على كلِّ شيءٍ من نباتِ الأرْضِ (٥١). ونحوَه قال مالِكٌ، إلَّا أنه قال في بِسَاطِ الصُّوفِ والشَّعَرِ: إذا كان سُجُودُه على الأرْضِ لم أرَ بالقِيام عليه بَأْسًا. والصَّحِيحُ: أنَّه لا بَأْسَ بالصَّلاةِ على شىءٍ من ذلك، وقد صَلَّى النبيُّ -صلى اللَّه عليه وسلم- على حَصِيرٍ في بَيْتِ عِتْبَانَ بن مالِكٍ، وأنسٍ، مُتَّفَقٌ
(٤٨) سقط من: الأصل.(٤٩) في م: "وبقى".(٥٠) العبقرى: ضرب من البسط.(٥١) انظر: ما أخرجه ابن أبي شيبة، في: باب من كره الصلاة على الطنافس وعلى شيء دون الأرض، من كتاب الصلاة. مصنف ابن أبي شيبة ١/ ٤٠١.