CLASS #3 - Delivered on March 18th, 2006

Book: Purification

Chapter 2 – Impurities

 
بابٌ النجاساتُ:
والنجاسات هي غائط الإنسان مطلقاً، وبوله إلا الذكرَ الرضيعَ، ولُعاب الكلب، ورَوْث، ودمُ حَيض، ولحم خنزير.
وفيما عدا ذلك خلاف.
والأصل الطهارة، فلا ينقل عنها إلا ناقل صحيح لم يعارضه ما يساويه أو يُقدَّم عليه.
Impurities consist of:
• The excrement and urine of human beings. Except the urine of a young male child.
• Dog’s saliva
• Faeces and Manure
• Menstrual Blood
• The flesh of swine
Other than these (mentioned above) there is disagreement (amongst the scholars as to their degree of impurity). The principle (of deeming things impure) is (that all things are in a natural state) of Tahaarah (purity). They remain pure unless they are rendered impure by an authentically known source of unopposed impurity.

After praising Allaah سبحانه و تعالى and sending salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions, the Shaykh حفظه الله then said:

Now we start to explain the text that the brother has read from the book Ad-Durrar Al-Bahiyyah of Imaam Shawkaani رحمه الله.


Definition of Impurity 

والنجاسات هي

Najaasah (نجاسة) means impurity. Linguistically, in the Arabic language, it is everything which people of sound mind object to; and they wash it off their clothing or body if their clothing or body is affected by it – like faeces (غائط) or urine (بول).


The excrement and urine of human beings 

غائط الإنسان مطلقاً
The author رحمه الله says the excrement of humans without any exception (مطلقا)” – this is what comes out of the rear end of humans as faeces – without any exception (this is impure), and urine, except the urine of a male baby who is still suckling (رضيع) i.e. a male child who is suckling and not eating solid food which adults eat. His urine is not considered impure. As for the urine of a child who is eating solid food, or the urine of an adult, then both are impure.

In general the urine and the faeces of the human being are impure and the evidences to support this are clear and many, so there is no doubt that they are impure. This is especially clear to those people of knowledge who work and study the evidences from the legislation.

The daleel (evidence) indicates that the urine and faeces of a human are impure and we do not make any exception other than to exclude what is also indicated by evidences, for example the urine of an infant boy who is not yet eating solid food; his urine is not impure.


Purification from Human Faeces – with dirt

The author رحمه الله mentions that it was well know at the time of the Prophet صلى الله عليه و سلم that faeces and urine were considered impurities. He said that sometimes you may find texts regarding the purification of these impurities and some of them may be ‘light’ (easy method of removing the impurity) compared to others, but this does not make the impure thing pure. They are still considered impurities although the means of purification may be ‘light’ compared to other methods of removing impurities.

As for faeces, there is no doubt that it is impure based on the hadith of Abu Hurayrah رضى الله عنه who said that the Prophet صلى الله عليه و سلم said: “If one of you steps with his shoes or sandals on faeces, dirt is used to purify it.”[1] In another narration the Prophet صلى الله عليه و سلم said: “If one of you sees some impurity (faeces) on his khuffs (leather socks) then he should purify them with dirt.”[2] This is a narration of Abu Dawūd and ibn Sakan with a slight difference from the narrator Imaam Awzaaee. Another narration states that the Prophet صلى الله عليه و سلم said: “When one of you comes to the Masjid he should raise up his sandals (or shoes) to see if there are any impurities on them, if there is impurity, clean it with dirt and then pray in them.”[3] The Shaykh حفظه الله says that these narrations and the likes of them are many; and they agree with the sound proof and certainty that faeces is impure.


Purification from Human Urine – with water

Regarding the ease of purification of urine, it is confirmed that the Prophet صلى الله عليه و سلم commanded the Companions to bring a bucket of water and pour it on the urine of the Bedouin Arab when the Bedouin Arab came and urinated in a portion of the masjid[4] (in the well-known hadith). He صلى الله عليه و سلم did not order the Companions to take the dirt which was urinated upon and throw it out of the masjid, even though the impurity of the urine could have been eliminated and purified by the air and the sun.

Therefore, even though the method of purification was very ‘light’ and easy it does not mean that the urine of a human is not impure, for if it was not an impurity then the Prophet صلى الله عليه و سلم would not have ordered water to be poured on the area with the urine.


Faeces and Urine from other than a Human

Faeces and urine from animals, the flesh of which is permissible for us to eat
  • There is no agreement amongst the people of knowledge that the أبوال (urine) and أزبال (dung) are impure.
  • أربال (Azbaal) – These are the things that people have no need for and which they throw away from the animal. It is the trash that is thrown away as well as the faeces of animals which is used as manure in agriculture.
  • There is much evidence that the urine and dung of animals whose flesh is permissible for us to eat, is pure. For example, the urine of the camel, as established in a hadith collected in the Sahihayn (Saheeh Bukharee and Saheeh Muslim) and other than it where the Prophet صلى الله عليه و سلم “commanded the al-Uraneeyeen (people who came to Madinah and became ill) to drink from the milk and the urine of the camel.”[5]
  • As for the hadith that says that ‘there is no harm in drinking the urine of that whose flesh is permissible for us to eat’[6] – this hadith is weak.
  • However, the previous Saheeh hadith, mentioned in the Sahihayn and other than it, is evidence that the urine of the camel is pure. Had it not been that the urine of the camel was pure, the Prophet صلى الله عليه و سلم would not have commanded the people to drink it.
  • It should not be said that they used it only at that time because they were sick and this was the cure. This is because the Prophet صلى الله عليه و سلم would not command them to drink something that is filthy and impure.
  • Likewise, the Prophet صلى الله عليه و سلم did not permit the use of alcohol as a cure. There is a hadith where he صلى الله عليه و سلم “Indeed Allaah did not make a cure for His Ummah in that which He has made forbidden for them.”[7]
  • In another narration the Prophet صلى الله عليه و سلم made it permissible to pray in the resting places of sheep and goats[8]. Had their urine been impure, it would not have been permissible to pray in their places (pens).
  • The people of the past used to take the dung of animals, the flesh of which is permissible for us to eat, dry it and then use it as a means of fuel for their cooking fires like they would use wood. This is a proof that the faeces and urine of animals, the flesh of which is permissible for us to eat, is pure.

Faeces and urine from animals the flesh of which is not permissible for us to eat
  • The faeces and urine of animals, the flesh of which is not permissible for us to eat, is impure.
  • The evidence for this is the hadith of the Prophet صلى الله عليه و سلم where he said: “In the dung of the donkey is riks(ركس)”[9]. ركس means impurity.
  • The correct opinion therefore is that the faeces and urine of animals, the flesh of which is not permissible for us to eat, is impure.
  • However, Imaam ash-Shawkaani said that we cannot say that the urine of all animals, the flesh of which is forbidden to eat is impure, unless there is a text to indicate this. Otherwise one may say that the urine of the donkey is not impure as the Prophet صلى الله عليه و سلم used to ride a donkey and the urine of the donkey may have touched the clothing of the Prophet صلى الله عليه و سلم. However, the majority of the ‘Ulema have chosen the other opinion which is that the urine and dung of the animals, the flesh of which is impermissible for us to eat is impure.



The urine of the sucking male child 

إلا الذكرَ الرضيعَ

Then the author رحمه الله says except the urine of a suckling male child (رضيع)” meaning a young baby boy who is breastfed by his mother, or the majority of his food is milk, it may be from a sheep or other source.

There is an authentic hadith narrated from Abi as-Samh, a servant of the Prophet صلى الله عليه و سلم which states that the Prophet صلى الله عليه و سلم said: “The urine of a baby girl should be washed off and the urine of a baby boy should be sprinkled upon (without washing).”[10] This is the case of the baby girl who is also still being breastfed and not yet eating solid food. The area with the urine must be washed with abundant water such that the impurity is completely removed. Whereas, in the case of the suckling baby boy, the area should just be sprinkled with water. There are many ahadeeth transmitted from the Prophet صلى الله عليه و سلم in this regard. Likewise the fataawa of the companions, like the fatwa of ‘Ali رضى الله عنه and others.

Here there is an issue that you have to pay attention to – if some of the urine of the baby boy remains on the item e.g. clothing, after being sprinkled – is the item purified? Yes, it is purified even though the urine of the baby boy is not completely removed by being sprinkled with water. If it was not purified then the Prophet صلى الله عليه و سلم would have certainly removed the impurity. Sprinkling water on it does not take the urine away completely; rather it stays with the water and mixes with it.

The difference regarding the urine of the suckling baby girl and the suckling baby boy is based on the specific nature of the urine of the baby boy and that of the baby girl. Each has it own peculiarities. In these times this difference is not a secret, it is known that the urine of the baby girl has substances like fat and other things not contained in the urine of the baby boy. Therefore, it is possible to consider this hadith amongst the miracles of the Prophet صلى الله عليه و سلم which Allaah سبحانه و تعالى taught him and no one else until after a long time had elapsed.

It should be mentioned that there is a difference of opinion on this matter. However, what is correct is that the urine of a baby boy does not require washing if the child is not eating solid food and his primary food is only milk – from his mother, or a sheep, or any animal (whose milk we drink). As for the urine of a baby girl even if she is still suckling, her urine must be washed.


The saliva of the dog
 

ولُعاب الكلب

Then the author رحمه الله says and the saliva of the dog

The saliva of the dog is impure. In reality it is the most major of impurities. It is mentioned in a hadith from Abu Hurayrah رضى الله عنه that the Prophet صلى الله عليه و سلم said: “If a dog licks from one of your vessels you should wash it seven times, beginning the first washing with soil.”[11] The dog’s saliva is considered one of the most major forms of impurity because the Prophet صلى الله عليه و سلم commanded washing it seven times, once with soil. In general the other impurities are removed by washing. It may be once, twice, three times etc., once the impurity is removed. A specific number was not mentioned by the Prophet صلى الله عليه و سلم except concerning the dog’s saliva.

The Prophet صلى الله عليه و سلم commanded washing seven times, once with soil/earth. The reason and hikmah (wisdom) behind using dirt is to kills the impurities contained in the dog’s saliva. It is also said that the soil kills the germs/microbes in the dog’s saliva. They will not be removed except with dirt. The medical doctors may differ with this, even though stronger substances when used e.g. Chlorox etc. does not kill all the microbes contained in the saliva of the dog; only soil removes them.


Dung and Manure 

ورَوْث

Then the author رحمه الله says and dung and manure. We mentioned that the dung and urine of the animal, the flesh of which is impermissible for us to eat is impure.


Blood of Menstruation 

ودمُ حَيض

Then the author رحمه الله mentions and the blood of menstruation.

This is the blood which comes from vagina of women who have reached the age of puberty. There is no doubt that this blood is impure. The proof of this is the hadith of the Prophet صلى الله عليه و سلم where “a woman came to the Prophet صلى الله عليه و سلم and asked him ‘O Messenger of Allaah, indeed one of us has only one thoub and sometimes it is touched by the blood of menstruation, what should she do?’ He صلى الله عليه و سلم said: ‘Wash the place of the blood (on garment) and then pray in it’.”[12] This is a clear proof that the blood of menstruation is impure since the Prophet صلى الله عليه و سلم commanded her to wash the blood, it shows that the blood of menstruation is impure. The woman asked “if I cleaned it and the effect of the blood is still seen on the thoub?” He صلى الله عليه و سلم said “Water is enough for you even if there are still signs of it.” [13] That is, once the blood and any solids are removed, even if the colour remains it is okay and you shouldn’t be worried about it because the blood has been removed and the garment is purified.

In another narration found in Bukhaaree and Muslim and other than them, a woman asked the Prophet صلى الله عليه و سلم “Indeed, O Messenger of Allaah, one of us her garment is touched by the blood of menstruation, so how should we (treat it)?” He صلى الله عليه و سلم said: “She should try to remove it by rubbing it and then washing it, so that the impurity will be removed.”[12] This is concerning the blood of menstruation.

As for the other blood, like blood from nosebleeds or wounds, Imaam ash-Shawkaani رحمه الله and more than just one from the Salaf say that it is not impure. Some of the Companions رضى الله عنهم used to slaughter camels and then go to pray with blood on their body and clothing. There is a strong difference of opinion amongst the People of Knowledge on this matter, but the majority deem this type of blood to be impure.

The People of Knowledge agree that the blood of menstruation is impure with clear evidence and likewise, whatever blood comes out from the private parts is impure. As for the blood from other than the private parts, more than just one from the ‘Ulema say that it is pure, and the others say that it is impure and necessitates removal as it make wudu’ and other than it deficient.


The meat of the Pig 

ولحم خنزير
The author رحمه الله mentions “and the flesh of Swine”.

The flesh of swine is impure. The swine/pig is a well known filthy animal. As Allaah سبحانه و تعالى said in Surah al-An’aam

قُل لاَّ أَجِدُ فِي مَا أُوْحِيَ إِلَيَّ مُحَرَّماً عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَّ أَن يَكُونَ مَيْتَةً أَوْ دَماً مَّسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ
{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "I find not in that which has been revealed to me anything forbidden to be eaten by one
who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (by slaughtering or the like),
or the flesh of swine (pork); for that surely, is impure…}
[al-An’aam 6:145]


Here Allaah سبحانه و تعالى has made haraam eating a dead animal, blood which has been poured forth and the flesh of the swine. He سبحانه و تعالى specifically mentioned that the flesh of swine is Rijs (رجس) i.e. filthy. He سبحانه و تعالى does not specify that the dead animal is filthy, for if one touches a dead animal or dead person it is not considered an impurity. This is well known. If one touches the flesh of swine, the area of the body or clothing will become impure and the impurity must be removed with water.


Other than what has been mentioned 

وفيما عدا ذلك خلاف

Imaam ash-Shawkaani رحمه الله said that and other than that there is disagreement. That is, there is disagreement between the ‘Ulemaa relating to whether other things are impure or not.

For example, blood itself, if blood has touched one of you and the blood is on his body or clothing, must the blood be removed before praying or is he able to pray in that state? Some of the People of Knowledge say that blood is not impure and it is permissible to pray in that state without removing the blood, whereas others say that you should not pray until the blood has been removed.


Principle of deeming things impure
 

والأصل الطهارة، فلا ينقل عنها إلا ناقل صحيح لم يعارضه ما يساويه أو يُقدَّم عليه
Imaam Shawkaani رحمه الله said that there is a principle of deeming things impure. The principle states that all things are in natural state of purity (طهارة). They remain pure unless rendered impure by an authentically known source of unopposed impurity. The Shaykh حفظه الله said that the author رحمه الله said that whatever you find other than the things mentioned above, you must have a firm proof to show that it is impure.

Another point that is very important, is to be able to differentiate that which is impure and that which is forbidden in the legislation. It does not mean the same thing. Not everything that is haraam is impure. Actually everything that is impure is haraam to eat but if it is haraam it is not necessarily impure.

A thing cannot be judged to be impure unless there is supporting evidence. For example, the ayah which states that the Mushrikoon are najas i.e. impure, filthy.

إِنَّمَا الْمُشْرِكُونَ نَجَسٌ
{…Verily, the Mushrikûn are Najasun (impure)…} [at-Taubah 9:28]

This type of impurity is not a tangible/physical impurity (najasah hissiyyah - نجاسة حسية) where it is necessary for us to remove the impurity if it touches us. So, the mushrikoon themselves are not physically impure. If it was a tangible/physical impurity then if a Muslim came in contact with the body of a Kaafir or Mushrik then it would be upon him to wash the body part and the clothing that was touched. And there is no one who says this must be done. Rather on the contrary from the Kuffar and Mushrikeen and the Christians and Jews, it is permissible for us to eat their food, and eat in their dishes and perhaps they have used their hands in it; and wudu’ using their utensils is permissible for us. This indicates that the statement of Allaah سبحانه و تعالى “Verily the Mushrikuun are impure” implies a moral/spiritual form of impurity (najasah ma’nawiyyah – نجاسة معنوية).

Therefore, it is not said that something is impure requiring washing, unless there is evidence to support it, such as the statement of Allaah سبحانه و تعالى:
إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ
{…Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (arrows for seeking luck or decision) are abominations…} [Al-Maa’idah 5:90]

Here rijs means impure or an impurity – najasah ma’nawiyyah i.e. it is not permissible for a Muslim to consider these things as honorable – intoxicants, gambling and statues which are worshipped (idols); all of these are impure in a moral/spiritual manner, as they all lead to disbelief. It does not mean that the objects themselves are impure so that if one touches a statue or a depiction of an idol the hand becomes contaminated such that it requires washing. It is clear from this principle of deeming things impure, that all things are in a natural state of purity, and remain pure unless rendered impure by an authentically known source of an unopposed impurity.




QUESTIONS & ANSWERS


1. Question: According to the footnotes on Ad-Durar-al Bahiyyah if the water is less than 2 Qullah, then the addition of mere filth can render the water impure even if there is no change in taste, colour, or scent. Is this the strongest view?
Answer: The consensus of the People of Knowledge is based on the principle that in general the water is not impure except if the impurity is manifested by a change in smell, colour or taste. The proof of this is the statement of the Prophet صلى الله عليه و سلم: “The water is pure and nothing renders it impure.”[14] This is as long as the effect of the impurity is not clearly manifested in one of the attributes of the water. From this, the most chosen opinion in this regard is that it does not matter if the water is 2 qullah or less or more than that.

The principle here is if the impurity is clearly manifested (by a change in taste, smell or colour). Then when it mixes with the water, it becomes impure in entirety. This is the principle used by the Sahaabah رضى الله عنهم when an impurity was mixed with the water, without taking into consideration 2 qullah or less or more.


2. Question: Regarding the hadith forbidding urinating in still water, can the Shaykh explain more why this cannot be used as daleel for still water becoming impure even if one of its state does not change?
Answer: As for the prohibition made by Prophet صلى الله عليه و سلم that people should not urinate in stagnant water[15], it is not a proof that if one urinates in stagnant water it becomes impure. It has been mentioned from the actions of Sahaabah رضى الله عنهم that they used to make wudu’ and take a ghusl from water which was stagnant, and which may have been used by animals, and the urine of some animals is impure.

That which we want to draw to your attention is that the water becomes impure only if mixed with an impurity such that the impurity takes over one of the three characteristics – colour, taste or smell. Using this principle makes it easy for us.

Even if one or more people urinate in stagnant water it is still pure as long as the impurity has not changed one of the three characteristics. The Prophet صلى الله عليه و سلم forbade this action because if everyday many people urinate in the stagnant water, then the impurity would overcome the water and the water would become impure such that people would not be able to benefit from it. If it was running water like a river then it would not be affected like that.


3. Question: Is there a difference between pure water used to purify ourselves and pure water used to drink?
Answer: There is no difference between drinking-water and water used for purification. The only thing you have to remember is that once it is pure, it is permissible to drink it, wash from it and make tahaarah from it, even if it is water from the ocean. Sea water is permissible to use for purification and also to drink although it is salty[16]. It should not be said that “this water here is only for wudu’, you should not drink it” or “this water is only permissible for drinking, you cannot use it for wudu’” and the likes of this. Even the water of Zamzam which is not in abundance, is no doubt permissible to drink and to use for purification.


4. Question: If the water from ones bath has changed one of its three states, is it still permissible to use it to pour over the one afflicted by the evil eye?
Answer: First, it is necessary to understand that if the water’s attributes are changed due to an impurity that changes the state then it becomes impure, but if it changes its state by a pure substance then the water would not become impure e.g. mixed with orange juice and the colour changes to yellow the water does not become impure.

Now for the answer to the question; if someone has put ’ayn on another person and the person who has cast the ’ayn (evil eye) makes ghusl and the water does not become impure, then it is permissible to be used as prescribed in the Sunnah by the person who has the ’ayn.

5. Question: The imaam of our masjid is sick and cannot pray standing therefore he prays sitting and we pray behind him standing. Is it permissible for him to continue like this or should we get a new imaam?
Answer: That which is apparent to me in this situation is that if that imaam feels that he may be cured soon and regain his ability to stand, then inshaa Allaah he will remain as the imaam. But, if Allaah سبحانه و تعالى decrees that his illness is permanent and it is diagnosed that he will not be cured from it; then if he was not appointed by the Amir of the Mu’mineen – the leader of the Believers (the Ruler), then they can bring another imaam who can stand; and the people will pray standing behind him with a complete salaah.

However, due to the fact that he is sick, it is permissible to pray behind him standing although some of the People of Knowledge say that if the imaam prays sitting then everyone should pray sitting. However, it is permissible for the followers to pray standing if the imaam is sick and praying sitting. But, to bring an imaam that can stand is better in this situation.


References and Notes

[1] Reported in Sunan abi-Daawud 1/105. Shaykh al-Albaanee رحمه الله says Saheeh.
إذا وطىء أحدكم بنعليه الأذى فإن التراب له طهور

[2] Reported by Abu Daawud. Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ as-Sagheer (#834)
إذا وطىء الأذى بخفيه فطهورهما التراب

[3] [ In التعليقات الرضية على الروضة الندية 1/122 the author quotes it from Ahmad, Abu Daawud]
إذا جاء أحدكم إلى المسجد فليقلب نعليه و لينظر فيهما فإن أرى خبثاً فليمسحه بالإرض ثم ليصل فيهما

[4] Shaykh al-Albaanee رحمه الله says Saheeh in الثمر المستطاب في فقه السنة والكتاب 1/356
حديث بول الأعرابي في المسجد وقول النبي صلى الله عليه وسلم : ( صبوا عليه ذنوبا من ماء ) رواه البخاري ومسلم

Reported in Saheeh Bukhaaree in Kitaab al-Wudu’ (#219), with the wording:
جاء أعرابي، فبال في طائفة المسجد، فزجره الناس، فنهاهم النبي صلى الله عليه وسلم، فلما قضى بوله، أمر النبي صلى الله عليه وسلم بذنوب من ماء، فأهريق عليه.

[5] Muttafaqun ‘alahi – Mishkaat al-Masaabih Vol 2. Reported by al-Bukhaaree (#231) in Kitaab al-Wudu’, Muslim Vol. 3 (#1671)
( متفق عليه ) وعن أنس قال قدم على النبي صلى الله عليه وسلم نفر من عكل فأسلموا فاجتووا المدينة فأمرهم أن يأتوا إبل الصدقة فيشربوا من أبوالها وألبانها ففعلوا فصحوا فارتدوا وقتلوا رعاتها واستاقوا الإبل فبعث في آثارهم فأتي بهم فقطع أيديهم وأرجلهم وسمل أعينهم ثم لم يحسمهم حتى ماتوا . وفي رواية فسمروا أعينهم وفي رواية أمر بمسامير فأحميت فكحلهم بها وطرحهم بالحرة يستسقون فما يسقون حتى ماتوا

[6] Da’eef – Mishkaat al-Masaabih Vol. 1
 ضعيف) لا بأس ببول ما يؤكل لحمه

[7] Reported in Saheeh al-Bukharee as a chapter heading in the Kitaab ash-Ashribah (Book of Drinks)
إن الله لم يجعل شفاء أمتي فيما حرم عليها

[8] Reported in Saheeh al-Bukhaaree in Kitaab as-Salaah Vol. 1 (#419)
كان النبي صلى الله عليه وسلم يصلي في مرابض الغنم، ثم سمعته بعد يقول: كان يصلي في مرابض الغنم، قبل أن يبنى المسجد

[9] Related in Saheeh al-Bukharee in Kitaab al-Wudu’ (#155)
أتى النبي صلى الله عليه وسلم الغائط فأمرني أن آتيه بثلاثة أحجار فوجدت حجرين والتمست الثالث فلم أجده فأخذت روثة فأتيته بها فأخذ الحجرين وألقى الروثة وقال هذا ركس

[10] Sunan abi-Daawud (#376), an-Nasaa’ee (#304) and al-Haakim 1/271.
يغسل من بول الجارية ويرش من بول الغلام

[11] Reported in Saheeh al-Bukhaaree in Kitaab al-Wudu’ (#170) and in Saheeh Muslim with similar wording (#279)
إذا شرب الكلب في إناء أحدكم فليغسله سبعا

[12] Reported in Saheeh Muslim – Kitaab at-Tahaarah (#291).
جاءت امرأة إلى النبي صلى الله عليه وسلم. فقالت: إحدانا يصيب ثوبها من دم الحيضة. كيف تصنع به؟ قال "تحته. ثم تقرصه بالماء. ثم تنضحه. ثم تصلي فيه

[13] Shaykh al-Albaanee رحمه الله says Saheeh in Silsilah as-Sahihah 1/593
يكفيك الماء ولا يضرك أثره ] عن أبي هريرة أن خولة بنت يسار أتت النبي صلى الله عليه وسلم فقالت يا رسول الله إنه ليس لي إلا ثوب واحد وأنا أحيض فيه فكيف أصنع قال إذا طهرت فاغسليه ثم صلي فيه فقالت فإن لم يخرج الدم قال ( فذكره

[14] Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ as-Sagheer (#1925). Saheeh Abi Daawud (#60)
إن الماء طهور لا ينجسه شيء

[15] Reported in Saheeh al-Bukharee, Kitaab al-Wudu’ (#236)
نحن الآخرون السابقون وبإسناده قال لا يبولن أحدكم في الماء الدائم الذي لا يجري ثم يغتسل فيه

[16] Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ as-Sagheer (#2877). Reported in Saheeh Abi Daawud (#76)
البحر الطهور ماؤه، الحل ميتته