pure, so the separated [water] is likewise. Furthermore, it is water that has removed the ruling of the impurity without having been changed by it, so it is pure, like that which separates from the earth. The second view is that it is impure, which is the view of Abu Hanifa, because it is a small quantity of water that has encountered an impurity and was thereby made impure, just as if it had been poured onto it. If we judge it to be pure, is it then a purifying agent (tahur)? There are two views: one is that it is a purifying agent, because its original state is purity, and what occurred to it did not make it impure, nor did it change it, so its status as a purifying agent was not lost, just as if one had washed a pure garment with it. The second is that it is not a purifying agent, because it removed an impediment to prayer, similar to that by which ritual impurity (hadath) is removed.

Section: If the water used to remove an impurity is collected both before and after the purification of the place in one vessel, and it is less than two qullat (liters/measures), then the entirety of it is impure, whether it has changed or not. Some of the followers of al-Shafi'i said: It is pure, because it is water used to remove an impurity without having been changed by it, thus resembling the water of the washing that has purified the place. Our view is that it is water where both impure and pure [water] have gathered, and it is a small quantity, so it is impure, just as if it had gathered with water other than that which was used to wash the place.

231 - Issue: He said: "And if he forgets and leads them in prayer while in a state of major ritual impurity (junub), he must repeat it alone."

Its general meaning is that if an Imam leads the congregation in prayer while having an impurity (hadath) or while in a state of major ritual impurity (junub) without knowing of his impurity, and neither he nor the people led in prayer knew until they finished the prayer, then their prayer is valid, but the prayer of the Imam is void. This was reported from Umar, Uthman, Ali, and Ibn Umar, may Allah be pleased with them. This is also the view of al-Hasan, Sa'id ibn Jubayr, Malik, al-Awza'i, Sulayman ibn Harb, and Abu Thawr. From Ali, it is reported that he repeats it and they repeat it. This is the view of Ibn Sirin, al-Sha'bi, Abu Hanifa, and his companions, because he led them in prayer while having an impurity, resembling the case of one who was aware of it. Our evidence is the consensus of the Companions, may Allah be pleased with them. It is reported that Umar, may Allah be pleased with him, led the people in the morning prayer, then went out to al-Jurf and poured water, only to find the traces of a wet dream on his garment, so he repeated the prayer but [the people did not repeat it].