The jurists hold two views on this, both of which are found within the schools of al-Shāfiʿī, Ahmad, and others.

One view is that the ground becomes pure. This is the position of Abū Hanīfah and others. However, according to Abū Hanīfah, one may pray on it but may not use it for dry ablution. The correct view is that one may both pray on it and use it for dry ablution. This is the sound position, for it is established in an authentic hadith from Ibn ʿUmar:

“Dogs used to come and go and urinate in the mosque of the Messenger of Allah—may Allah bless him and grant him peace—and the people would not sprinkle water over any of that.”

It is well known that, had the impurity remained, washing the affected area would have been obligatory. This does not contradict the authentic report that:

“He ordered them to pour a bucketful of water over the urine of the Bedouin who had urinated in the mosque.”

Pouring water hastens the purification of the ground, which is an intended objective. By contrast, if water is not poured over it, the impurity remains until it undergoes transformation.

Furthermore, it is reported in the Sunan collections that the Prophet—may Allah bless him and grant him peace—said:

“When one of you comes to the mosque, let him inspect his sandals. If he finds any filth on them, let him rub them against the earth, for the earth purifies them.”

It is also reported in the Sunan collections:

“He was asked about a woman who drags the hem of her garment over a filthy place and then over a clean place. He replied, ‘What comes after it purifies it.’”

Ahmad explicitly endorsed acting upon this second hadith. In one of the two reports from him, he also explicitly endorsed acting upon the first hadith. This is likewise the position of those among the followers of Mālik, al-Shāfiʿī, and others who accept it. Thus, if the Prophet—may Allah bless him and grant him peace—