he prays while in contact with it, then he has prayed in a manner that neither Allah nor His Messenger intended or commanded. It is authentically reported from him, may Allah’s peace and blessings be upon him, that he said: “Whoever performs a deed that is not in accordance with our matter, it is rejected.” (1) This is the basis for considering avoidance of impurity to be among the conditions of prayer.

Whoever carries an impurity that is not excused …

His statement, “Whoever carries an impurity that is not excused”: the fa’ here indicates that this follows from what preceded. By his words, “that is not excused,” the author, may Allah have mercy on him, indicates that some impurities are excused. This is indeed the case. It has previously been mentioned that a small amount of blood is excused when it comes from a ritually pure animal, such as human blood, or the blood of a sheep, camel, and the like. (2)

It has also been mentioned that Shaykh al-Islam, may Allah have mercy on him, held that a small amount of every impurity is excused, particularly where it is difficult to avoid it. An example is those who frequently handle donkeys, for they will at times—and indeed, more often than not—not be free of splashes of donkey urine. Shaykh al-Islam held that the effective factor is hardship: whenever it is difficult to avoid impurity, a small amount of it is excused. (3)

The same may be said of painters: a small amount of paint that gets onto their bodies and forms a barrier between them and water should be excused, for the religion is ease. Such matters commonly occur, and a person may sometimes be unaware of them; even when he is aware, it may be difficult for him to avoid them.

An example of carrying impurity is when one’s garment becomes stained with impurity. In reality, he is carrying it, because he is carrying an impure garment. Likewise, if he places impurity in a bottle in his pocket, he has carried an impurity that is not excused. This sometimes occurs in