of them. We respond: There is no evidence in this, for it has not been transmitted that he rubbed them. The manifest implication is that he did not rub them because he did not know of the filth on them until Gabriel, peace be upon him, informed him. Once this is established, their rubbing purifies them according to the opinion of Ibn Hamid, due to the manifest meaning of the reports. Others said: It is pardoned even if the impurity remains, similar to what they say regarding the trace of istinja' (cleansing after defecation). The Qadi said: Rubbing them is only sufficient after the impurity has dried, because then no trace of it remains. If one rubs them before they have dried, it does not suffice because the moisture of the impurity remains and is not pardoned. However, the manifest meaning of the reports does not differentiate between what is wet and what is dry. Furthermore, since it is a location where wiping is deemed sufficient, it is permissible while the wiped area is moist, just as in the case of istinja', and because the moisture of the area is pardoned once it dries before rubbing, it is therefore pardoned once it has dried by means of the rubbing, as with istijmar (cleaning with stones). Third: If one sets a broken bone with an impure bone and it heals, one is not obligated to remove it if there is fear of harm, and one's prayer is valid because it is an internal impurity that would cause harm if removed, so it is analogous to the blood in the veins. It is also said: One is obligated to remove it, provided there is no fear of destruction.

If a tooth falls out and one puts it back while it is still warm and it sets, it is pure because it is a part of the person, and the human being is pure in their entirety, whether alive or dead, and so is their part. The Qadi said: It is impure, and its ruling is that of other impure bones, because what is severed from a living being is like a corpse. The ruling of purity for the whole was only granted due to its sanctity (hurmah), and its sanctity is more emphasized than the sanctity of a part, so the ruling of the purity of the whole does not necessitate the ruling of the purity of what is less than it.

Section: If there is an impurity on polished surfaces, such as a sword or a mirror, and a small amount of it—such as blood or similar—is pardoned, then the traces of a large amount of it are also pardoned by wiping, because what remains after wiping is small. If the location of it is extensive, it is pardoned, just like a small amount of anything else.