been discussed previously in the chapter on cleansing oneself after relieving oneself (1).

Thus, when its conditions have been fulfilled, the residue remaining after this istijmār is excused so long as it remains in its proper place; the area is not completely purified except by water.

…

The evidence for this is that it is authentically established that the Prophet, peace and blessings be upon him, limited himself to istijmār (2) in cleansing himself from urine and feces.

Accordingly, if a person prays after performing istijmār, having also performed ablution, his prayer is valid. It cannot be said that traces of impurity remain, for such residue is excused when it remains in its proper place.

Likewise, if he prays while carrying someone who has performed istijmār in the prescribed manner, this too is excused.

It is understood from his words, “in its proper place,” that if it goes beyond its proper place, it is not excused. For example, if he sweats and the sweat flows beyond the area, reaching his trousers, garment, or the sides of his buttocks, it is no longer excused, because it has gone beyond its proper place.

It is also understood from the author’s words—may Allah have mercy on him—that istijmār does not purify, and that its residue is impure, though excused when it remains in its proper place.

The correct view, however, is that when the conditions of istijmār are fulfilled, it does purify.

The evidence is the Prophet’s saying concerning bone and dung: “They do not purify” (3). Its chain of transmission is sound.