Fath al-Rabbani

Benefits: … In this blessed hadith, the Prophet sallallahu alayhi wa sallam has clarified the etiquettes and objectives of mosques in both negative and positive terms. This hadith comprises several lessons and rulings: In general, and especially in religious instruction, one should deal with ignorant people with compassion. For preachers and speakers, this hadith contains a great lesson; they should understand that the objective of the Shariah is the reformation of the wrongdoer. At the moment, it should be decided whether a gentle approach or a strict approach will be beneficial for a particular person. The Noble Prophet sallallahu alayhi wa sallam was characterized by wisdom, forbearance, and compassion. It was his wisdom that the Bedouin who urinated in the mosque was neither made to stand up during his act nor was he scolded; otherwise, there was a possibility of greater harm. From the conduct of the Prophet sallallahu alayhi wa sallam, it is understood that it is not necessary to always create an environment of anger and reprimand to prevent evil; rather, the reformer may adopt a gentle or strict approach depending on the circumstances and events. In any case, whatever action is taken, it should be result-oriented. This hadith also shows that to prevent a greater harm, a lesser harm may be tolerated. The detailed explanation is that urinating in the mosque is clearly a harm, but stopping the person immediately from his act could lead to greater harm, because it is possible that stopping the urination may cause him physical harm, or he may become averse to faith after feeling embarrassed, or due to the continued flow of urine, a larger part of the mosque may become affected. As a result, the Prophet sallallahu alayhi wa sallam did not mind the lesser harm. This is precisely the meaning and concept of the juristic term akhaffu al-mafsadatayn (the lesser of two harms).

There are two methods for purifying the mosque:
1. Pouring water over the impurity: By this method, the effects of the impurity will be absorbed into the ground, and if any traces remain, they will be eliminated by air, sunlight, people walking over it, and the inherent properties of the soil. In any case, this is a legal concession (rukhsah) which should be accepted without objection.
2. The ground becoming dry and the effects of impurity disappearing: Sayyiduna Abdullah ibn Umar radi Allahu anhu says: I used to sleep in the mosque during the time of the Prophet sallallahu alayhi wa sallam. I was a young man and had not yet married. I used to see dogs coming and going in the mosque and urinating as well, but they (the Companions) would not sprinkle any water over it. (Sahih Bukhari: 174, Abu Dawud: 382, and the wording is his. Imam Abu Dawud has recorded this hadith under the chapter: “Fi Tuhur al-Ard idha Yabisat” (On the purification of the ground when it becomes dry).)

The commentator of Abu Dawud, Allamah Azimabadi, said: This hadith shows that if impurity on the ground dries up due to sunlight or air and its effects disappear, it will be considered pure; this is the meaning of not sprinkling water over it. (Awn al-Ma’bud: 1/217) The hadith in which it is mentioned to remove the affected soil is subject to criticism due to discontinuity and broken chain, as stated in Nasb al-Rayah: 1/212. Secondly, if removing the soil alone were sufficient, then pouring water over it would be pointless. And Allah knows best what is correct.