His given name was Iyād; Ibn al-Athīr mentions him, and he served the Prophet ﷺ.
• min bawli al-jāriyah (“from a girl’s urine”): the preposition min here conveys causation, i.e., because the urine touches the cloth or the body; more precisely, it is sababiyyah (causal).
• al-bawl: with a fatḥah on the bāʾ and a sukūn on the wāw. It is the liquid excreted by the kidneys, stored in the bladder until expelled. Its plural is abwāl.
• al-jāriyah: a young female; in this context, a female infant.
• yurash (“is sprinkled”): passive form. Rash (sprinkling) is the same as naḍḥ; both denote sprinkling rather than pouring, which is why some narrations read, “and he did not wash it.”
• al-ghulām: with ḍamma on the ghayn, fathah on the lām, and the lām light. It refers to a male from birth until puberty; if applied after puberty it is figurative, recalling his earlier state. Here it means an infant still being breast-fed, as specified in al-Tirmidhī (606): the Prophet ﷺ said, “The urine of a nursing boy is to be sprinkled.”

What is derived from the ḥadith

1. The default in legal rulings is that the male and female child are the same; the sunnah’s distinction concerning urine therefore shows that everything else reverts to the original rule of equality.
2. A girl’s urine is impure like any other impurity, even during the nursing stage.
3. Thus any garment or object that her urine soils must be washed, just as one washes away other impurities.
4. The urine of a boy who has not yet eaten solid food out of appetite is also impure, but its impurity is lighter than that of a girl’s urine.
5. To purify what that boy’s urine has soiled, it is sufficient simply to sprinkle the spot with water; no washing is required.
6. Purifying a boy’s urine is not fulfilled merely by wiping it with the hand; what is intended is the removal of the visible substance itself.
7. Scholars have explored the reason why the law differentiates between the urine of a boy and that of a girl. Some said: the boy is usually dearer to his family than