In the Name of Allah---the Most Beneficent, the Most Merciful.
Types of Water for Wudhu
Taharah (Purification) in Shari’ah refers to
two meanings:
(a)
Avoiding filth (all the materials
that inhibit performing Salaah, if they are on the body or clothes)
(b)
Removing Hadath by using water or dust, as directed by Shari’ah.
Allah Almighty says:
“Purify your clothes,
and keep yourself away from filth.” [74:4-5]
“Surely Allah loves
those who turn to Him in repentance and keep themselves clean.” [2:222]
“Certainly the Masjid
founded on piety from the very first day is more deserving that you should
stand to offer Salah in it; for in it there are men who love to be purified;
and Allah loves those who purify themselves.” [9:108]
Several Companions of the Prophet (May Allah shower His
blessings and peace on him) reported that Allah’s Apostle (May Allah shower His
blessings and peace on him) said, “Purification equals to the half Eeman
(faith).”
[Musnad Imam Ahmad:H.18476, 23461, 23487, 23527, 23547, Jami
at-Tirmidhi:H.3519]
The
author of al-Muqni’ Imam Ibn Qudamah al-Maqdisi al-Hanbali, may Allah have
mercy on him, said:
"Water is classified into three categories: (i) purifying
water. This refers to water that remains in its original state, and any change
that occurs in it due to staying or being mixed with a substance that cannot be
protected from it, such as algae and tree leaves, or substances that do not mix
with it, such as agar-wood, camphor, and oil, or substances whose origin is
water, such as sea salt. And water that is affected by an unpleasant smell,
heated by the sun, or mixed with a purifying substance, all of this is
considered purifying water that removes impurities and is recommended for use. And if it (water)
becomes warm by burning an impurity, is it disliked to use it? There are two
narrations (from Imam Ahmad ibn Hanbal) about this issue."
In terms of the
classification of water based on ritual purification, it can be divided into
three categories: purifying, pure but not purifying, and impure.
Purifying Water
It is the clean water, acquired from natural sources
like rain, sea, river, lake, canal, well, etc. Generally, it is colorless, odorless, and tasteless; however, in some cases, it may be salty or muddy. It is not only clean
and pure itself but has the ability to purify.
(a)
Rain Water: Allah Almighty says:
“And He it is Who sends
the Winds as heralds of glad tidings going before His Mercy and We send down
purifying water from the sky.” [25:48]
“Remember He covered
you with a sort of drowsiness to give you calm as from Himself and He caused
rain to descend on you from heaven to clean you therewith to remove from you
the stain of Satan to strengthen your hearts and to plant your feet firmly
therewith.” [8:11]
(b)
River / Canal Water: Allah Almighty says:
“See you the water
which you drink? Do you bring it Down (in the rain) from the Cloud or do We?”
[56:68-69]
It is already mentioned that rainwater is clean. This rainwater flows in the form of rivers and streams.
(c)
Sea Water: Allah Almighty says:
“And two seas are not
alike: this, fresh, sweet, food to drink, this (other) bitter, salt. And from
them both, you eat fresh meat and derive the ornament that you wear.”
[35:12]
Of course, drinking water from sweet aquifers in the sea is clean
and the sanctity of seafood (Fresh Meat) proves that sea water is clean.
Abu Hurairah (May Allah be pleased with him) reported that a
man said to Allah’s Apostle (May Allah shower His blessings and peace on
him), “ O’ Allah’s Apostle! We travel through the sea, and we have a little (sweet)
water; if we perform Wudhu (ablution) with that water, we shall be left
thirsty, so may we perform Wudhu with seawater? Allah’s Apostle (
May Allah shower His blessings and peace on him) said, “Sea water is a purifier
and (eating) its dead (animal) is permissible.”
[Musnad Imam Ahmad:H.7232,
8720, 8899, 9088, 9089, Sunan Abu Dawood:H.83, Jami at-Tirmidhi:H.69,
Sunan Ibni Majah:H.386,3246, Sahih Ibni Khuzaimah:H.111, Sahih
Ibni Hibban:H.1243]
(d)
Underground Water: Allah Almighty says:
“And there is not a
thing but with Us are the stores thereof. And We send it not down save in
appointed measure. And We send the winds fertilizing and cause water to
descend from the sky, and give it to you to drink. It is not you who are the
holders of the store thereof.” [15:21-22]
“And We send down water
from the sky according to (due) measure and We cause it to soak in the soil, and We certainly are able to drain it off.” [23:18]
Both the verses mentioned above allude to the underground
water, that comes from the sky, and diffuses down through filtration making
underground oceans. This underground water is drawn out through wells or water
pumps.
Ali bin Abu Talib (May Allah be pleased with him) reported
that Allah’s Apostle (May Allah shower His blessings and peace on him)
ordered to fetch a container of water from Zamzam well, drank its water, and performed Wudhu with it.
[Musnad Imam Ahmad:H.564]
Water Changed for Staying a Long Time
Algae and Aquatic Plants
Missing Something Insoluble in Water
Umm, Atiyya al-Ansariya (may Allah be pleased with her) narrated:
Allah's
Messenger (ﷺ) came to us when his daughter died and
said, "Wash her thrice or five times or more, if you see it necessary,
with water and Sidr and then add camphor or some camphor at the end; and when
you finish, notify me." So when we finished it, we informed him and he
gave us his waist sheet and told us to shroud the dead body in it. [Sahih
al-Bukhari: H.1253. Sahih Muslim: H.939f]
Mixing Something which Originates in Water
Water Affected by Unpleasant Smell
Water Heated by Sun or Burning Clean Fuel
Using water from a bathhouse for purification is permissible because the Companions of the Prophet (May Allah shower His blessings and peace
on him) used to visit bathhouses.
Imam Ali ibn Abi Talib (peace be upon him) used to visit
bath-house (Hammam).
[Musnnaf Abd al-Razzaq: H.1148]
Sayyidina Abdullah ibn Abbas also visited the bathhouse in
Juhfah.
[Sunan al-Bayhaqi, Kitab al-Hajj]
Water Heated by Burning Impurity
When contemplating the
scenario where water becomes warm due to being heated by burning impurities, a
question arises: is it considered disliked (makruh) to utilize such
water? This matter has been the subject of discussion, and there are two
narrations attributed to Imam Ahmad ibn Hanbal that shed light on this issue.
The first narration suggests that it is indeed
disliked to use water that has been heated by burning impurities. The reasoning
behind this viewpoint lies in the belief that the smoke caused by burning
impurities may alter the properties of the water, potentially leading to
changes that render it unsuitable for purification or other uses. This
interpretation emphasizes the importance of maintaining the original purity and
integrity of water.
On the other hand, the second narration takes
a different stance, asserting that it is permissible to utilize water that has
become warm due to burning impurities. This perspective posits that as long as
the water remains physically and visibly free from impurities, its usability
and purity are not compromised by the process of heating. It underscores the
significance of the water's visible cleanliness and absence of any discernible
impurities.
It should be noted
that heating water with impurities can take four forms:
The first form is when the water heated is in
a small quantity, and it is possible for the impurities to reach it or not.
Regarding this scenario, there is a mentioned difference of opinion among
scholars, and the ruling varies accordingly.
The second form is when the water heated is in
large quantities. In this case, the water remains purifying and its usage is not
disliked, as the large quantity of water helps in repelling impurities from
itself, and it is unlikely that the impurities will make it impure. The only
effect of the heat is to change the water's temperature, without altering its
purity.
And the third form is
when the water heated is small in quantity, and it is known that impurities
have reached it and changed its taste or odor. In this case, the water becomes
impure because even a small amount of water becomes impure when it comes into
contact with impurities.
The fourth form is when the water heated is in
small quantities, and it is known that impurities have not reached it because no
property of the water has been changed. In this case, the water remains pure, and
its usage is permissible without dislike because there is no reason to deem it
disliked.
Therefore, when
considering the heating of water with impurities, these four forms should be
taken into account. The ruling varies depending on the quantity of water, the
likelihood of impurities reaching the water, and whether impurities have
actually reached it or not. It is through understanding these distinctions that
one can make informed decisions regarding the usage of heated water in relation
to its purity.
