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does not invalidate ablution (wudu) so long as it issues from a creature that is deemed pure while alive—even menstrual blood.1
A few scattered drops may be blotted up with a piece of cloth, and no more than that.
Street mud whose impurity is only conjectured, together with the sweat and saliva of any being that is itself pure, are all regarded as clean.
Even if a cat2—or another pure animal,3 such as a mongoose, mouse, or hedgehog4—or a child consumes filth and then drinks from a liquid, that liquid is not adversely affected.5
Likewise, the leftover food or drink of a pure animal is not considered objectionable.
(1) Manuscript A reads “hayd” (menstruation) instead of “haid” (a menstruating woman); manuscript C further adds “or nufasa” (a post-partum woman).
(2) In manuscript C the word “aw” (or) replaces the conjunction “wa” (and).
(3) Manuscript N reads “al-tahirat” (those who are ritually pure).
(4) The phrase “min al-hayawanat al-tahirat ka-al-nims, wa-al-faʾra, wa-al-qunfudh” (of the ritually pure animals, such as the civet, the mouse, and the hedgehog) is missing from manuscript A and likewise does not appear in B or C.
(5) Manuscripts N and C read “lam yadurrhu” (it did not harm him).
ينقض الوضوء إذا كان من حيوان طاهر في الحياة ولو من دم حائض١.
ويضم يسير متفرق بثوب لا أكثر.
وطين شارع ظنت نجاسته وعرق وريق من طاهر, طاهر.
ولو أكل هر و٢نحوه من الحيوانات الطاهرات٣ كالنمس, والفأرة, والقنفذ٤ أو طفل نجاسة ثم شرب من مائع لم يضر٥.
ولا يكره سؤر حيوان طاهر وهو فضلة طعامه وشرابه.
١ في "أ" "حيض" بدل "حائض", وفي "ج" زيادة: "أو نفساء".
٢ في "ج" "أو" بدل الواو.
٣ في "ن" "الطاهرات".
٤ قوله: "من الحيوانات الطاهرات كالنمس, والفأرة, والقنفذ" سقط من "أ". وكذا فلا يوجد في "ب", ولا في "ج".
٥ في "ن", و"ج" "لم يضره".