is impure. In this regard, no distinction is made between a limited and an unlimited number, or between two qullahs (a measure of water) and larger quantities, as similar distinctions have been proposed where one’s sister cannot be distinguished from an unrelated woman. In that case, what is lawful has become indistinguishable from what is forbidden; here, however, the doubt concerns whether something lawful has subsequently become forbidden.

If someone doubts whether an impurity has touched his clothing or body, some scholars instruct him to sprinkle it with water, prescribing sprinkling wherever there is such doubt. This is Mālik’s view. Others do not consider this obligatory. If he takes the precaution of sprinkling the area in question, that is good, as in the reports of Anas sprinkling the mat that had blackened through prolonged use, and of ʿUmar sprinkling his garment, and similar reports. Allah knows best.

He was asked:

Some people travelling through a wilderness have a little water into which a dog has lapped. They are in an arid wilderness; what is the ruling concerning this water?

He replied:

They may keep it to drink if they become thirsty and cannot find clean water. All impure things become permissible for someone compelled by necessity. In such circumstances, he may eat carrion, blood, and pork, and may drink whatever will quench his thirst, such as impure water and urine that quenches his thirst. Most jurists prohibited him only from drinking