Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously mentioned that establishing the prayer is one of the pillars of Islam, and we have previously discussed that one of the most important aspects of establishing it is preserving it within its time. Likewise, ritual purity. We explained that ritual purity is from minor ritual impurity and from major ritual impurity, and it is achieved with water, which is the original means, and with earth, which is a substitute. A person purifies himself with dry ablution if he lacks water or fears harm from using it. The purity of dry ablution takes the place of the purity of water, and it is not invalidated except by what invalidates the purity of water, or by the removal of the excuse that permits dry ablution. So, if a person performs dry ablution due to the absence of water and then finds it, he must purify himself with water, because Allah the Exalted only made earth a means of purification when water is absent.
In the hadith narrated by the people of the Sunan from Abu Hurayrah from the Prophet (peace and blessings be upon him), he said: . And in *Sahih al-Bukhari*, in the long hadith of 'Imran ibn Husayn regarding the story: : meaning, bathe with it. This indicates that if water is found, dry ablution is invalidated. And this, praise be to Allah, is a rule even among the common people. They say: "When water is present, dry ablution is invalidated". As for if water is not present and the excuse has not been removed, it takes the place of the purity of water and is not invalidated by the passing of the time. So, if a person performs dry ablution while traveling and has no water, if he performs dry ablution for the midday prayer and remains without a state of ritual impurity until the night prayer, he is not required to repeat the dry ablution, because dry ablution is not invalidated by the passing of the time. It is a legislated purity, as Allah the Exalted said in the Noble Qur'an: : So Allah made clear that the purity of dry ablution is purity. And the Prophet (peace and blessings be upon him) said: : *Tahuran* with a fathah on the *ta*, meaning: that it purifies. . And in another hadith: meaning: so let him purify himself and pray. This is one of the important things in establishing the prayer: preserving ritual purity.
Know that preserving ritual purity includes removing ritual impurity from your garment, your body, and your prayer place on which you pray. So, ritual purity is necessary in these three places: the body, the garment, and the prayer place. The evidence for this is that the Prophet (peace and blessings be upon him) ordered the women who pray in their garments while they are menstruating in these garments: that the woman should remove the blood that has affected her from her garment, she should scratch it with her nail, then pinch it with her two fingertips, the thumb and the index finger, then wash it.
: This indicates that it is necessary to avoid ritual impurity in what is worn.
As for the place, the evidence for that is: : meaning, in a part of it, the mosque of the Prophet (peace and blessings be upon him). But he was a Bedouin, and Bedouins are generally ignorant, so the people shouted at him, they rebuked him. But the Messenger (peace and blessings be upon him), by his wisdom, stopped them: , or as he (peace and blessings be upon him) said. So the Bedouin said: because the Companions rebuked him. As for the Prophet (peace and blessings be upon him), he spoke to him gently, so he thought that mercy was narrow and did not accommodate everyone. He said: . It is mentioned that the Messenger (peace and blessings be upon him) said to him: , , meaning, like a bucket to purify the ground.
As for the purity of the body, it is established in *the two Sahihs* from the hadith of 'Abdullah ibn 'Abbas (may Allah be pleased with them both): : between people, refuge in Allah. This indicates that it is necessary to clean oneself from urine. And so with the rest of the impurities. But if it is assumed that a person is in the desert and his garment becomes impure and he has nothing with which to wash it, does he perform dry ablution for his prayer in this garment? No, he does not perform dry ablution. And likewise, if impurity affects his body, his leg, his hand, his thigh, or his arm, and impurity affects him and he is in the desert and has no water to wash it, and he wants to pray, does he perform dry ablution? No, he does not perform dry ablution, because dry ablution is only for the purity of ritual impurity. As for impurity, one does not perform dry ablution for it, because impurity is a dirty substance. Its purification is by removing it if possible, and if not possible, it remains until it is possible to remove it. And Allah knows best.