dung. We have provided evidence for the purity of its urine, and this is even more applicable, and the same applies to its semen.
Third Category: That which is not eaten for meat and from which it is possible to avoid, and it is of two types:
The first of them: The dog and the pig, for they are impure in all their parts, their wastes, and what separates from them. The second: Other than them, such as predatory beasts, birds of prey, the mule, and the donkey. It is reported from Ahmad, may Allah have mercy on him, that they are impure in all their parts and wastes, except that a small amount of their impurity is pardoned. There is also a report from him indicating their purity, so their ruling is the ruling of a human, according to the details provided.
Fourth Category: That from which it is not possible to avoid, and it is of two types: The first, that which becomes impure upon death, which is the cat and what is smaller than it in constitution. Its ruling is the ruling of a human; whatever we have judged to be impure from a human is impure from it, and whatever we have judged to be pure from a human is pure from it, except its semen, for it is impure, because the semen of a human is the beginning of the creation of a human, so it was honored by being purified, and this is absent (23) here. The second type, that which has no flowing blood, so it is pure in all its parts and wastes.
228 - Issue: He said: (Except for the urine of a male infant who has not eaten food, for it is to be sprinkled with water).
This is a disjunctive exception (istithna munqati), as the meaning of the statement is not that the urine of the male infant is pure; rather, he intended that the urine of the male infant who has not eaten food suffices to be sprinkled, which is that water is poured over it until it covers it, and it does not require washing (1) or wringing. The urine of a female infant is washed even if she has not eaten food. This is the opinion of Ali, may Allah be pleased with him, and it is the view of Ata, al-Hasan, al-Shafi'i, and Ishaq. The Qadi said: I saw a statement from Abu Ishaq ibn Shaqla indicating the purity of the male infant's urine, because if it were impure, it would be obligatory to wash it. Al-Thawri and Abu Hanifah said: The urine of the male infant is washed just as
(23) In A and M: "ma'lum" (known), a corruption. (1) In M: "rash". "Al-marsh" means scratching and rubbing with the fingertips.
الرَّوْثَ، وقد دَلَّلْنا على طَهَارَةِ بَوْلهِ، فهذا أوْلَى، وكذلك مَنِيُّه.
القِسْمُ الثَّالِثُ: ما لا يُؤْكَلُ لَحْمُه، ويُمْكنُ التَّحَرُّز منه، وهو نَوْعان:
أحَدُهُما، الكَلْبُ والخِنْزِيرُ، فهما نَجِسانِ بِجَمِيعِ أجْزَائِهما وفَضَلاتِهِما، وما يَنْفصِلُ عنهما. الثَّانِى، ما عَدَاهما من سِبَاعِ البَهَائِمِ وجَوَارِحِ الطَّيْرِ والبَغْلِ والحِمَارِ، فعن أحمدَ، رَحِمَه اللهُ، أنَّها نَجِسَةٌ بِجَمِيعِ أجْزَائِها وفَضَلاتِها، إلَّا أنَّه يُعْفَى عن يَسِيرِ نَجَاسَتِها. وعنه ما يَدُلُّ على طَهَارَتِها. فَحُكْمُها حُكْمُ الآدَمِىِّ، على ما فُصِّلَ.
القِسْمُ الرَّابِعُ: ما لا يُمْكِنُ التَّحَرُّز منه، وهو نَوْعانِ: أحَدُهما، ما يَنْجُسُ بالمَوْتِ، وهو السِّنَّوْرُ وما دُونَه في الخِلْقَةِ، فَحُكْمُه حُكْمُ الآدَمِىِّ، ما حَكَمْنَا بِنَجَاسَتِه من الآدَمِىِّ، فهو منه نَجِسٌ. وما حَكَمْنَا بِطهارَتِه من الآدَمِىِّ، فهو منه طَاهِرٌ، إلَّا مَنِيَّهُ، فإنَّه نَجِسٌ؛ لأَنَّ مَنِىَّ الآدَمِىِّ بَدْءُ خَلْقِ آدَمِىٍّ فَشَرُفَ بِتَطْهِيرِه، وهذا مَعْدُومٌ (٢٣) ههُنا. النَّوْعُ الثَّانِى، ما لا نَفْسَ له سائِلَةٌ، فهو طاهِرٌ بِجَمِيعِ أجْزَائِه وفَضَلاتِه.
٢٢٨ - مسألة؛ قال: (إلَّا بوْلُ الغُلامِ الذي لم يَأْكُل الطَّعَامَ، فإنَّه لَه يُرَشُّ الماءُ عَلَيْهِ)
هذا اسْتِثْنَاءٌ مُنْقَطِعٌ، إذ ليس مَعْنَى الكلامِ طَهَارَةَ بَوْلِ الغُلامِ، إنَّما أرَادَ أنَّ بَوْلَ الغُلامِ الذي لم يَطْعَم الطَّعَامَ يُجْزِئُ فيه الرَّشُّ، وهو أن يَنْضَحَ عليه الماءَ حتَّى يَغْمُرَه، ولا يَحْتَاجُ إلى مَرْشٍ (١) وعَصْرٍ، وبَوْلُ الجَارِيَةِ يُغْسَلُ وإن لم تَطْعَمْ. وهذا قَوْلُ عَلِىٍّ، رَضِىَ اللهُ عنه. وبه قال عَطَاءٌ، والحسنُ، والشَّافِعِىُّ، وإسْحاقُ. وقال القاضي: رأَيْتُ لأبي إسْحاقَ بن شَاقْلا كَلامًا يَدُلُّ على طهارةِ بَوْلِ الغُلامِ؛ لأنَّه لو كان نَجِسًا لوجبَ غَسْلُه. وقال الثَّوْرِىُّ، وأبو حنيفةَ: يُغْسَلُ بَوْلُ الغُلامِ كما يُغْسَلُ
(٢٣) في أ، م: "معلوم" تحريف.(١) في م: "رش". والمرش: الخدش والحك بأطراف الأصابع.
