into oil or another liquid, he would not render it impure, with no disagreement among the leading scholars. The same applies to a menstruating woman: her sweat is pure, and a garment bearing her sweat is pure. It is established in al-Sahīh that:

“The Prophet (peace and blessings be upon him) permitted a menstruating woman to pray in the garment she wore during menstruation, and instructed her, if she saw blood on it, to remove it and pray in it.”

If that is so, how does that tiled floor become impure? The most that can be said is that some bathers may urinate on it, or some urine may remain on it, or some bathers may have an impurity on their bodies with which they tread on the floor, and so forth.

There are several answers to this:

First: this is infrequent and rare, and it is not something known with certainty to have occurred on every spot.

Second: most people who leave an impurity pour water over it to remove it.

Third: if any such impurity reaches the tiled floor, the water that overflows from the basin and that people pour out purifies that spot, even if they do not intend to purify it. Intention is not a condition for removing impurity according to any of the four imams. However, some later scholars of the schools of al-Shāfiʿī and Ahmad mentioned a weak opinion to that effect, so as to apply their analogy consistently in their debate with Abū Hanīfah over requiring intention for purification from ritual impurity. Likewise, Zufar denied that intention was required in