and others who held the view that it is pure. Ibn Abbas said: The entire garment is to be sprinkled with water. This was also the view of al-Nakha'i and Hammad, and something similar was reported from Aisha and 'Ata'. Ibn Umar, Abu Hurayrah, and al-Hasan said: The entire garment should be washed. Our argument is that rubbing it suffices when its location is known, so it is the same when it is hidden. As for sprinkling, it is of no avail, for it does not purify it when its location is known, so it is the same when it is hidden. However, if we hold the view of its purity, then none of that is obligatory, though it is recommended, just as in the case when its location is known.

Section: Ahmad, may Allah have mercy on him, said: Only the semen of a man is to be rubbed off; as for the semen of a woman, it is not to be rubbed off, because the man's semen is thick, while the woman's is thin. The rationale here is that rubbing is intended to lighten the impurity, and the thin substance has no physical mass remaining after it dries that would be removed by rubbing, so rubbing it is of no benefit. Based on this, if we hold the view of its impurity, it must be washed whether it is moist or dry, like urine. If we hold the view of its purity, it is recommended to wash it, just as it is recommended to rub the man's semen. As for purity and impurity, they do not differ in this regard, because each one of them is semen, which is the beginning of the creation of a human being, emerging from the passage.

Section: As for the blood clot (alaqah), Ibn 'Aqil said: There are two narrations regarding it, like semen, because it is the beginning of a human being's creation. The correct view is that it is impure, because it is blood, and no evidence from the Shari'a has come to indicate its purity. Drawing an analogy between it and semen is invalid, for it is blood exiting from the private part, so it resembles menstrual blood.

Section: Whoever ejaculates while there is impurity on his private part, his semen becomes impure due to it coming into contact with the impurity, and the small amount is not pardoned for that reason. Al-Qadi mentioned regarding semen from sexual intercourse that it is impure because it is not free from madhy (prostatic fluid). We have already mentioned the invalidity of this, for the semen of the Prophet, peace and blessings of Allah be upon him, was indeed from sexual intercourse, and it is that regarding which the reports about rubbing it off have come; the ruling of purity for other than it was derived from his purity. And Allah knows best.

230 - Issue: He said: (And the urine on the ground is purified by a bucket of water).

The collective meaning of this is that if the ground becomes defiled by a liquid impurity, such as urine, wine, or other substances, its purification is to inundate it with water such that the color and odor of the impurity disappear. Whatever separates from it without being altered by the impurity is pure. This is the view of al-Shafi'i. Abu Hanifah said: The ground is not purified until the water separates, and the separated water is impure, because the impurity has transferred into it, so it is impure, as if it had fallen onto it. Our argument is what Anas narrated, saying: A Bedouin came and urinated in a corner of the mosque, so the people rebuked him. The Prophet, peace and blessings of Allah be upon him, forbade them. When he finished urinating, he commanded that a bucket (dhanub) of water be poured over it. In another version: He called him and said: "The mosques are not suitable for anything of this urine or filth; they are only for the remembrance of Allah Almighty, prayer, and the recitation of the Quran," or as the Messenger of Allah, peace and blessings of Allah be upon him, said. He then ordered a man, who brought a bucket of water and poured it over it. This is mutually agreed upon. If the separated water were not pure, he would have commanded the increase of its defilement, for it was in one spot and then became in many places. The Prophet, peace and blessings of Allah be upon him, only intended to purify the mosque. If it is said: It has been narrated from Ibn Ma'qil that the Prophet, peace and blessings of Allah be upon him, said: "Take the soil upon which he urinated and pour water on its place." And Abu Bakr ibn 'Ayyash narrated from Sim'an, from Abu Wa'il, from 'Abdullah, from the Prophet, peace and blessings of Allah be upon him, who said: He ordered it to be dug up. We reply: This addition is not in a connected (muttasil) report, as al-Khattabi stated. The hadith of Ibn Ma'qil is mursal (disconnected). Abu Dawud said: Ibn Ma'qil did not meet the Prophet, peace and blessings of Allah be upon him. The hadith of Sim'an is munkar (rejected). Imam Ahmad said this, and he said: I do not know who Sim'an is. Furthermore, the wetness remaining in the location after washing it is pure, and it is a part of what separates from it, so the separated water is likewise. As for their statement that the impurity transferred into it, we say: It did so after it became pure, for if the water did not purify it, it would have become impure through meeting it, and if it had become impure through it, the location would not have been purified, and the remainder of it in the location would be impure. Al-Qadi said: It is only...