In the Name of Allah---the Most Beneficent, the Most Merciful.
The Impure Water
Imam ibn
Qudamah al-Maqdisi al-Hanbali said:
If the impurity is removed by the water while it is still
undergoing a change (i.e., the properties of the water are still altered), or
before the impurity ceases to exist, then the water is considered impure. However,
if the water separates from its location without causing any change in its
properties after the impurity ceases to exist, then the water is considered
pure if the location is on the ground. If the location is not on the ground,
then the water is considered pure according to the more valid of the two
opinions. Is it considered purifying? There are two opinions on this matter. If a woman utilizes the water for ritual
purification alone, then it remains purifying. However, it is not permissible
for a man to perform ritual purification with it, according to the apparent
view in the madhab. The third category: Impure water. This refers to
water that has changed due to contact with impurities. If it does not undergo
any change and it is in a small quantity, does it become impure? There are two
narrations regarding this matter. However, if the water is in a large quantity,
it remains pure (purifying), except in the case of it being mixed with urine or
liquid filth. There are two narrations regarding this as well: one stating that
it does not become impure, and the other stating that it does become impure.
However, if the water is of such a large quantity that it cannot be drained out,
then it does not render the water impure.
The
third category of water in the Hanbali madhab is impure water. This refers to
water that has been contaminated with physical impurities. There are two
aspects to consider when determining the impurity of water: the quantity and
the change in its properties.
Firstly, if a small
quantity of impurity mixes with a small amount of water, it becomes ritually impure, even if
there is no change in its taste, color, or odor. The presence of impurities
renders the water impure and unsuitable for ritual purification. This ruling
highlights the sensitivity of the Hanbali madhab towards the purity of water
and the importance of avoiding any contamination.
Secondly, even if water
is in large quantities, it can still be considered impure if any of its
properties, such as taste, color, or odor, have changed due to contamination.
This emphasizes the significance of preserving the original properties of water
and avoiding any alteration caused by impurities. The Hanbali madhab emphasizes
the necessity of using pure and untainted water for ritual purification.
By categorizing water
into impure water, the Hanbali madhab emphasizes the importance of maintaining
the purity and cleanliness of the water in matters of worship. It underscores the
significance of using untainted and unaltered water for acts of ritual
purification, ensuring that the water itself does not carry any impurities that
may compromise the validity of the purification process.
Adhering
to these guidelines ensures that individuals following the Hanbali madhab
maintain the highest level of purity and observe the principles established by
the teachings of the Prophet Muhammad (peace be upon him). It reflects the
meticulousness and attention to detail in matters of purification within the
Hanbali school of thought.
In
the Hanbali madhab, the consideration of water becoming impure due to the
mixing of impurities stems from the general Islamic principle of cleanliness
and purity. Allah Almighty, in His infinite wisdom, has commanded believers to
stay away from filth and impurities in all aspects of life. This includes
physical cleanliness as well as spiritual purification.
The importance of
cleanliness is emphasized throughout the teachings of Islam, and there are
numerous Hadiths that specifically address the avoidance of various types of
impurities, such as human urine and feces. These Hadiths serve as guidance for
Muslims to maintain cleanliness and purity in their daily lives.
When it comes to water,
which holds a significant role in acts of ritual purification, any impurity
that mixes with it renders the water impure as well. This is based on the
principle that impurity contaminates and taints the purity of water, making it
unsuitable for use in acts of worship and purification.
By categorizing water as
impure when it comes into contact with impurities, the Hanbali madhab
underscores the importance of maintaining a state of cleanliness and avoiding
any form of filth. The discussion on the impurity of water within this section
of the commentary serves as a reminder to believers to be cautious and diligent
in their efforts to maintain cleanliness and purity in all aspects of their
lives.
It
is important to note that the focus on the impurity of water in this context is
specific to the avoidance of filth. The intention behind these rulings is to
ensure that Muslims have access to clean and pure water for their acts of
worship and purification. By adhering to these guidelines, individuals
following the Hanbali madhab strive to fulfill the commandments of Allah and
maintain a state of cleanliness and purity in accordance with the teachings of
Islam.
Abdullah
bin Umar (May Allah be pleased with them) reported that Allah’s Apostle (
May Allah shower His blessings and peace on him) was asked about water in the desert country and what is frequented by animals and wild beasts. He replied:
When there is enough water to fill two Qullahs (pitchers), it bears no
impurity.
[Musnad
Imam Ahamad:H.4605, 4753, 4803, 4961, 5855,
Sunan Abu Dawood:H.63, 64, 65, Jami at-Tirmidhi:H.67, Sunan
Ibni Majah:H.517, 518, Sahih Ibni Hibban:H.1249, Sahih Ibni
Khuzaimah:H.92]
When
discussing the impurity of water and its interaction with impurities, it is
important to consider the concept of undetectable traces. In the teachings of
the Hanbali madhab, there is an emphasis on maintaining the purity of water,
even in situations where impurities may not be visually or perceptibly present.
This Hadith highlights
an important principle in the Hanbali madhab regarding the purity of water.
Even though there may be factors that potentially introduce impurities into the
water, if the water is in sufficient quantity, it is considered pure and free
from impurities. This principle takes into account the practical challenges of
water sources in certain environments, such as desert regions where water
scarcity may be prevalent.
The emphasis on quantity
in determining the purity of water reflects the understanding that undetectable
traces of impurities in water do not necessarily render it impure. Instead, the
focus is on ensuring that the water available for use is in a sufficient amount
to outweigh any potential contamination. By setting a threshold of two Qullahs
(pitchers) of water as a measure of sufficiency, the Hanbali madhab provides a
practical guideline for determining the purity of water in such circumstances.
The
question raised to the Prophet Muhammad (peace be upon him) specifically refers
to a situation where water may have traces of impurities mixed with it, but there
is no apparent change in the properties of the water such as taste, color, or
odor. The focus of the question is on the presence of potentially undetectable
impurities rather than any observable changes in the water.
In response to this
question, the Prophet (peace be upon him) establishes a criterion for
determining the purity of water in such circumstances. He states that when
there is enough water to fill two Qullahs (pitchers), it bears no
impurity. This implies that as long as the quantity of water is sufficient,
even if there are undetectable traces of impurities present, the water is still
considered pure and suitable for use.
By addressing the issue
of undetectable impurities mixed with water, the Hadith provides guidance on
the purity of water in situations where visual or sensory changes are not
apparent. It highlights the importance of focusing on the quantity of water
available rather than relying solely on observable properties to determine its
purity.
Therefore,
based on the context of the Hadith, we can indeed conclude that the question
raised pertains to a situation where traces of impurities may be present in the
water, but there is no discernible change in the properties of the water
itself.
Abu
Huraira (May Allah be pleased with him) reported that Allah’s Apostle (
May Allah shower His blessings and peace on him) said, "If a dog drinks
from the utensil of anyone of you it is essential to wash it seven times."
[Musnad
Imam Ahamad:H.7440 Sahih Bukhari:H.172, Sahih Muslim: H.279, Sahih Ibni
Hibban:H.1296, Sahih Ibni Khuzaimah:H.98]
The Hadith narrated by Abu Hurairah (May Allah be
pleased with him) highlights the importance of purifying utensils that have come
into contact with a dog's saliva. While this Hadith specifically addresses
utensils, it indirectly supports the idea of contamination of a small quantity
of water with traces of impurities.
Dogs are considered
impure in Islamic teachings, and their saliva is also considered impure. In
this Hadith, the Prophet Muhammad (peace be upon him) instructs that if a dog
drinks from someone's utensil, it is necessary to wash the utensil seven times
to remove the impurity.
Although the Hadith
specifically mentions utensils, the underlying principle is that impurity can
transfer from one object to another through contact. This concept can be
applied to water as well. If a small quantity of impure water or a substance
containing impurities were to come into contact with a small quantity of water,
it is reasonable to assume that the impurities could contaminate the small body
of water.
The
following Hadith also fortifies this ruling:
Kabshah,
daughter of Ka’b bin Malik (May Allah be pleased with him) and wife of Ibni Abu
Qatadah, reported that Abu Qatadah (May Allah be pleased with him) visited (me)
and I poured out water for him for ablution. A cat came and drank some of it
and he tilted the vessel for it until it drank some of it. Kabshah said: He saw
me looking at him (with wonder); he asked me: Are you surprised, my niece? I
said: Yes. He then reported the Messenger of Allah (May Allah shower His
blessings and peace on him) as saying: It is not unclean; it is one of those
(males or females) who go round among you.
[Musnad Imam Ahamad:H.22950, 23013, Sunan Abu
Dawood:H.75, Jami at-Tirmidhi:H.92, Sahih Ibni Hibban:H.1299, Sahih Ibni
Khuzaimah:H.104]
Kabshah
bint Ka’ab was surprised thinking that the little water would get impure when a
cat drank from it, assuming the cat was unclean. The companion of the Messenger of
Allah (May Allah shower His blessings and peace on him) Abu Qatadah (May Allah
be pleased with him), confirmed her perception in a way and rejected her assumption
on the other hand, by declaring that cat and its saliva is not impure. His
words prove that if the cat’s saliva would be impure, the little water in the
utensil would become impure.
Here
are more examples of avoiding a small amount of filth when mixed in water:
Salama
bin Al-Akwa’a (May Allah be pleased with him) reported that we went out with
the Prophet (May Allah shower His blessings and peace on him) to Khaibar. A man
among the people said, "O’ Amir! Will you please recite to us some of your
poetic verses?” So Amir got down and started chanting among them, saying, “By
Allah! Had it not been for Allah, we would not have been guided. “Amir also
said other poetic verses which I do not remember. Allah’s Apostle said, “Who is
this (camel) driver?” The people said, “He is Amir bin Al-Akwa’a.” He said,
“May Allah bestow His Mercy on him.” A man from the People said, “O’ Allah’s
Apostle! Would that you let us enjoy his company longer.” When the people
(Muslims) lined up, the battle started, and Amir was struck with his own sword
(by chance) by himself and died. In the evening, the people made a large number
of fires (for cooking meals). Allah’s Apostle (May Allah shower His blessings
and peace on him) said, ”What is this fire? What are you making the fire for?”
They said, “For cooking the meat of donkeys.” He said, “Throw away what is in
the pots and break the pots!” A man said, “O’ Allah’s Prophet! May we throw
away what is in them and wash them?” He said, “Never mind, you may do so.”
[Musnad Imam Ahamad:H.16640, Sahih al-Bukhari:H.2477, Sahih Muslim: H.1802, Sahih Ibni Hibban:H.5276]
Abu
Tha’alabah al-Khushni (May Allah be pleased with him) reported that I said, “O’
Allah’s Apostle (May Allah shower His blessings and peace on him) we live in
the country of the People of the Book, indeed they eat pork and drink wine, so
what we do with their utensils?” He said, “If you do not find the utensils
except theirs, then wash them with water and cook in them and drink.” [Musnad
Imam Ahmad:H.17889]
Imam
Hasan al-Basri r.a (d. 110 H) was asked if a few drops of wine or blood, get
mixed with water in a container, and he commanded to pour it out.
[Musannaf
Ibni Abi Shaybah:H.1772]
These
Hadiths reveal the general trend of Allah’s Apostle (May Allah shower His
blessings and peace on him), his companions (May Allah be pleased with them), and their descendants, regarding a slight amount of filth, even if it does not
alter the properties of water apparently.
In the third category, which is
impure water, we further discuss the concept of large quantity and its
implications when mixed with impurities. When the volume of water is equal to
or greater than two Qullahs (pitchers), it is considered to be large in
quantity. In such a case, if something impure or filth falls into the water,
there are two possibilities to consider.
The first possibility is that the impurity causes a change
in the color, odor, or taste of the water. In this scenario, the water is
deemed impure and unclean. It is forbidden to use such water for purification
purposes according to the consensus of all Muslim scholars. This is because the
impurity has altered the essential properties of the water, making it
unsuitable for ritual purification.
However, if there is no change in the properties of water in
large quantities (two Qullahs or more) after mixing with impurities,
then water is considered pure and purifying by Hanbali scholars except in the second
scenario.
The second possibility is when human feces or urine mixes
with a large quantity of water, but none of the characteristics of the water
undergo any change. In this situation, the water is considered to be filthy,
except that the water body is too large to be drained out. Although the water
retains its original properties, the presence of human waste makes it impure
and unsuitable for purification. However, it should be noted that there are
differing opinions among Hanbali scholars regarding whether such water is
considered impure or not. The earlier Hanbali scholars hold the view that it
remains impure, while later scholars considered it to be pure.
In situations where a large body of water, such as a reservoir or a large body
of stagnant water, contains a significant quantity of water that cannot be
easily drained out, the presence of human waste or impurities does not render the
entire body of water impure. This ruling takes into consideration the practicality
and the difficulty of completely removing the impurity from such a vast volume
of water.
The reasoning behind this ruling is that if the water is so
abundant that it cannot be practically drained or replaced, the impurity
becomes inseparable from the water. In this case, the water is still considered
permissible and suitable for general use, despite the presence of impurities.
The impurity is regarded as an exceptional circumstance, and the overall status
of the water remains unchanged.
It is important to note that this ruling applies
specifically to situations where the volume of water is significant and
draining or replacing the water is not feasible. It recognizes the practical
limitations faced by individuals in certain circumstances, such as when dealing
with large reservoirs, lakes, or bodies of water.
In our understanding, the threshold
of two Qullahs (pitchers) mentioned in the Hadith is primarily referring
to the situation where the impurities in the water are not visibly detectable.
In such cases, if the water volume is equal to or greater than two Qullahs and
there are no visible changes in its color, odor, or taste, then it is
considered large in quantity and is regarded as pure.
However, it is important to note that if the impurities in
the water are visible, regardless of the water volume, the water will still be
considered impure and unclean unless the body of water is so large that
draining or replacing it is not feasible. This exception applies to situations
where the water body is exceptionally vast and it is practically impossible to
eliminate or replace the water due to its size or other limitations.
If the water separates from the
place of impurity while it is still altered, there is no difference of opinion
regarding its impurity. However, if the separation occurs before the impurity
ceases to exist and the water is not altered, and it is less than two Qullahs
(pitchers), it is considered impure based on the contamination of a small
amount of water simply by encountering the impurity.
And whatever separates from the
place of impurity while still undergoing a change due to it, then both it and
the place are considered impure. Even if it has been washed seven times unless
the filth no longer exists in its place (e.g. private parts).
If the water separates from the
place of impurity after the impurity has ceased to exist, and the separated
water remains unchanged, then it is considered pure water, whether the place of
impurity lies on the ground or the human body. This ruling implies that the moisture
left on the private parts after removing the filth is pure and it does not make
the body or clothes impure.
However, such unaltered pure water is
not considered purifying in the madhab.
Water left over after a woman’s ritual
purification
In pre-Islamic Arabia, the pagan
Arabs held various superstitious beliefs and practices regarding ritual
purification. One such belief was related to the water left over in a container
after a woman completed her menstrual period. According to their belief, this
water was considered impure and unsuitable for the purification of others.
These superstitious beliefs were not based on any divine
revelation or rational understanding but were rooted in the customs and
traditions of the pagan Arab society. They held these beliefs as part of their
cultural and religious practices without any factual basis.
However, with the advent of Islam and the teachings of the
Prophet Muhammad (peace be upon him), these pagan beliefs and practices were
abolished. Islam brought a rational and comprehensive understanding of purity
and impurity, based on divine guidance and reason.
In Islamic teachings, the water left over in a container
after a woman completes her menstrual period is not considered impure or
contaminated. It remains pure and suitable for the purification of others.
Islam emphasizes the importance of cleanliness and purity, but it rejects the
baseless superstitions and customs that were prevalent in the pre-Islamic era.
Narrated
Abdullah ibn Abbas (may Allah be pleased with him):
One
of the wives of the Prophet (peace be
upon him) took a bath
from a large bowl. The Prophet (peace
be upon him) wanted to
perform ablution or take from the water left over. She said to him: O Prophet
of Allah, verily I was sexually defiled. The Prophet said: Water not defiled.
[Sunan
Abu Dawood: H#68]
The Prophet Muhammad (peace be upon him) emphasized the
importance of rationality, common sense, and adherence to divine guidance
in matters of purity and impurity. He taught that the impurity lies in the
actual physical impurities and not in the residual water left over from a
woman's menstrual purification.
Therefore, in Islam, the water left over in a container
after a woman completes her menstrual purification is considered pure and can
be used for the ritual purification of others without any reservations or
superstitions. The same ruling applies to all types of ritual purification.
However, whether a man is allowed to utilize the leftover
water after a woman’s ritual purification? There are two narrations reported by
Imam Ahmad. The more famous report says that a man is not allowed to utilize
the leftover water after a woman’s ritual purification. Most of the later
Hanbali scholars go with this view.
This ruling is based on the following Hadith:
Hakam bin Amr (May Allah be pleased with him) reported
that Allah’s Apostle (May Allah shower His blessings and peace on him)
forbade a man to make ablution by the water left after the purification of a woman.
[Musnad Imam Ahmad:H.1801, Sunan Abu Dawood:H.82]
The reason for the fame of this ruling might be its uniqueness,
while no school of law follows this ruling, except Hanabilah.
In our understanding, the text of the aforementioned Hadith
is mudhtarib (confused), and it contradicts the authentic Hadiths narrated
by well-versed companions like Abdullah ibn Abbas (May Allah be pleased with him). His aunty Maymonah
(may Allah be pleased with her) was Prophet’s wife. He narrated
that the Messenger of Allah (peace be upon him) took a bath with the water left
over by Maymonah (may Allah be pleased
with her).
[Sahih
Muslim: H#323, Sunan ibn Majah: H#372]
Abdullah ibn Abbas (May
Allah be pleased with him) passed a ruling based on this Hadith for the permissibility
of ritual purification for a man with leftover water by a woman. [Nayl
al-Awtar]
Some prominent Hanbali scholars including Imam ibn
Aqil, Imam Abu al-Khattab, and Imam Abu al-Barakat Majd al-Din ibn Taymiyyah
followed the ruling of permissibility.
[Al-Insaf]
The Hadith of
prohibition might be taken as Makruh Tanzihi to avoid confusion. So it
is better for a man and an effeminate to avoid utilizing the leftover water for
ritual purification by a woman, as described earlier.
