Abuz Zubair
29th November 2004, 05:41 PM
<P align=center><FONT size=4>باب أحكام المياه
[Types of Water]</FONT></P>
<P dir=rtl><FONT size=3>[Text]
خلق الماء طهورا يطهر من الأحداث والنجاسات فلا تحصل الطهارة بمائع غيره
فإذا،
(1) بلغ الماء قلتين، أو
(2) كان جاريا ،
لم ينجسه شيء ، إلا ما
(1) غير لونه
(2) أو طعمه
(3) أو ريحه
وما عدا ذلك ينجس بمخالطة النجاسة
والقلتان ما قارب مائة وثمانية أرطال بالدمشقي
وإن،
(1) طبخ في الماء ما ليس بطهور
(2) وكذلك ما خالطه فغلب على اسمه
(3) أو استعمل في رفع حدث
سلب طهوريته
وإذا شك في طهارة الماء أو غيره أو نجاسته بني على اليقين،
وإن خفي موضع النجاسة من الثوب أو غيره، غسل ما تيقن به غسلها
وإن اشتبه ماء طهور بنجس ولم يجد غيرهما، تيمم وتركهما،
وإن اشتبه طهور بطاهر، توضأ من كل واحد منهما،
وإن اشتبهت ثياب طاهرة بنجسة، صلى في كل ثوب بعدد النجس وزاد صلاةً
وتغسل نجاسة الكلب والخنزير سبعا إحداهن بالتراب،
ويجزئ في سائر النجاسات ثلاث منقية،
وإن كان على الأرض فصبة واحد تذهب بعينها لقول رسول الله :
"صبوا على بول الأعرابي ذنوبا من ماء" رواه البخاري - ويجزىء في بول الغلام الذي لم يأكل الطعام النضج، وكذلك المذي، ويُعفى عن يسيره، ويسير الدم، وما تولد منه من القيح والصديد ونحوه، وهو ما لا يفحش في النفس، ومني الآدمي وبول ما يؤكل لحمه طاهر</FONT></P>
[Translation]</P>
Water has been created as Tahoor (a ritually-purifying substance), which purifies from Ahdaath (ritual impurity) and Najaasaat (filth).
Purification cannot be achieved with any liquid other than the Tahoor.
If the water;
(1) reaches the quantity of Qullatain (approx. 216 litres); or
(2) if it is running,
then it cannot become contaminated (with filth), unless, if it changes its </P>
(1) colour,
(2) taste, or
(3) smell.</P>
Otherwise, the water (which is standing and less than 216 litres) become Najis if contaminated with filth.
al-Qullataan is approximately 108 Damascan Ritls.</P>
The purifying quality of water departs if;
(1) a non-purifying substance is cooked therein, or
(2) it is mixed with something that changes its name from water, or
(3) it is used for ritual purification</P>
If one doubts whether the water, or anything else for that matter, is pure or filthy, he acts on that which he is certain of.</P>
If one is not sure as to which part of the garment is filthy, one should wash the garment until he is certain that he has washed the filth.</P>
If purifying water becomes confused with filthy water, and one cannot find any other water, then he should make Tayammum (Dry Ablution) and leave them both.</P>
If Tahur (purifying water) becomes confused with Tahir (pure but not purifying water), one should make ablution with them both.</P>
If a clean garment becomes confused with a filthy garment, one should pray in every garment the number of times of the filthy garments, plus one prayer.
The filth of a dog and a pig is to be washed seven times, one of them with sand. </P>
The rest of the types of filth is washed minimum three times until cleanliness is achieved.</P>
If the filth was on the ground, then one pour of water alone is enough to remove the filth, due to the statement of the Prophet – SallAllahu 'Alaihi wa-sallam: “Pour over the Bedouin’s urine, a portion of water”.</P>
It is sufficient for the urine of a male infant who does not eat solids to moisten it with water (Nadh)
The same ruling is applied to al-Madhyi (pre-seminal fluid), however, 'a small amount' of al-Madhyi, blood and its by-product like pus, matter, etc, is to be overlooked.
'A small amount' is that which is not detestable to one’s self.</P>
The human Maniy (male sperm and female sexual fluid), and the urine of those animals allowed for us to eat, are regarded pure.</P>
[Explanation]</P>
Before we began with the chapter, it is good to mention why the jurists arrange the chapters the way they do. Hence, the reason why the jurists begin with the Book on Taharah (ritual purification), is because the most important thing after the testimony of faith is Salah, and one may not perform it except after fulfilling its conditions, such as Taharah, using the right utensils for it, relieving oneself, and then either making Wudhu (Ablution) or Ghusl (a bath). They likewise, discuss the chapters on worship like Salah, Zakah, Fasting and Hajj, before anything else due to its religious significance. They then discuss the transactions etc, since they fulfils basic human needs, such as eating and drinking, and the reason they give it precedence over marriage, is because the human need for food and drink is more important then the need to reproduce. They likewise give precedence to transactions and marriage issues over the judicial and criminal law, etc, because people often fall into the grey areas after fulfilling the basic needs of food and sex.</P>
* The author says: "The types of water"
The Hanbalis generally divide water into three main categories;
1) Tahoor which is pure in itself as well as purifying
2) Tahir which is pure in itself, but not purifying
3) Najis which is contaminated by a filthy substance</P>
* The author says: "Water has been created as Tahoor (a ritually-purifying substance)…"</P>
Meaning, Allah created water as a purifying substance, as He says in His Book: “He sent down upon you from heavens water in order to purify you” (al-Anfal)</P>
* The author then says:"… which purifies from Ahdaath (ritual impurity) and Najaasaat (filth)."
Ahdaath is the plural of Hadath and a person with Hadath is called a Muhdith, where as Najaasaat is the plural of najaasah, and the object with the quality of najaasah is called Najis.</P>
Hadath is a ritual state that a person enters upon nullifying his ritual state of Taharah (purification), where as najaasah is a filthy object, either because it is, in and of itself filthy, such as excrement; or because it becomes filthy by an external cause, such as excrement dropping on a piece of garment and making it filthy.</P>
Meaning, that the Tahoor water is able to purify from the ritual state of impurity, by making Wudhu for example, just as it is able to wash away a Najis substance that may have fallen on a pure substance, such as washing the part of garment affected by excrement. However, a substance which is Najis in and of itself, cannot be purified with Tahoor, and hence, pouring water over excrement does not purify the excrement, since the excrement in and of itself is Najis. Therefore, when the author says that the water purifies from Najaasaat, he means pure objects that have been contaminated by something Najis.</P>
Please do note the difference here between Hadath and Najasah, as the former is a state, whilst the latter is an object.</P>
* The author says: "Purification cannot be achieved with any liquid other than the Tahoor."</P>
Meaning, any kind of purification, whether ritual purification by making Wudhu or Ghusl, or washing away the Najasah, cannot be achieved accept with water which is Tahoor. This means that one may not use any liquid other than water to either make Wudhu, or to wash away najaasah from himself.</P>
As for making Wudhu with Tahoor only, then it is self-explanatory; and as for washing away of Najasah with Tahoor water only, then this is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam when he said to Asma' about the blood of menstruation on her clothes: "Scrape it off, then pinch it out, and then wash it with water". Because he mentioned 'water' in particular it is understood that anything other than water would not suffice.</P>
* The author then states: "If the water;
(1) reaches the quantity of Qullatain (approx. 216 litres); or
(2) if it is running,
then it cannot become contaminated (with filth), unless, if it changes its </P>
(1) colour,
(2) taste, or
(3) smell"</P>
Qullataan is the dual for Qullah, and the plural for that is Qilaal. Qullah is a water container in which people in the past would use to store and carry water. Qullataan would approximately hold up to 216 litres of water.</P>
Therefore, if the water is more than 216 litres and some najaasah drops it in, then the water does not become Najis; and likewise, if the water is less than 216 litres, but it is flowing. However, if the najaasah that drops in this water, changes any of the three qualities of water; colour, taste or smell, then the water becomes Najis, even if it is a flowing river like the Thames, or the Indian Ocean, so bear this principle in mind.</P>
As for the limit of Qullataan (216 litres), then this is due to the Hadeeth of the Prophet SallAllahu 'alaihi wa-sallam: "If water becomes Qullatain, it is not contaminated by filth".</P>
As for the flowing water, then it is due to the Hadeeth of the Prophet SallAllahu 'alaihi wasallam with regards to a well called, al-Budha'ah well, where people would throw their filthy waste material: "Indeed, water is Tahoor, and cannot be contaminated by any filth".</P>
As for the change in its colour, taste or smell, then this is one of the rulings established by Ijma' (consensus) alone, since there is no authentic Hadeeth in relation to this, so remember that.</P>
* The author then says: "Otherwise, the water (which is standing and less than 216 litres) become Najis if contaminated with filth."</P>
Meaning, if the water is standing and less than 216 litres, then it becomes Najis by any najaasah falling in it, irrespective of whether it changes its colour, taste or smell, or not. The proofs for this have been discussed above.</P>
* The author says: "al-Qullataan is approximately 108 Damascan Ritls."</P>
The author is giving the readers his approximation for Qullataan based on his time and place, since he spent most of his life in Damascus, may Allah have mercy on him.</P>
We have already mentioned our modern day approximation of Qullataan above, which is 216 litres.</P>
Please note that the 216 litres is an approximation and not an exact value, and the difference therein, is reflected in the ruling. For example, if we say approximation, then that means if the water is slightly less then 216 litres, then it is still not contaminated by filth; however, if we say that 216 is an exact value, then if the water becomes slightly less than 216 litres, then it is contaminated by filth.</P>
* The author then says: "The purifying quality of water departs if;
(1) a non-purifying substance is cooked therein, or
(2) it is mixed with something that changes its name from water, or
(3) it is used for ritual purification"</P>
Here, the author is discussing the second type of water, which is Tahir but not Tahoor.</P>
The author mentions three basic causes due to which a Tahoor water may become Tahir, thus not suitable for Wudhu nor washing away najaasah.</P>
The first cause he mentions is for a Tahir object, such as meat, wood, etc, to be cooked in Tahoor water. This takes away the purifying quality of Tahoor water and renders it Tahir only, and this ruling is based on Ijma'.</P>
The second cause he mentions is for something to mix in water such that the mixture is not termed 'water' anymore, such as mixing paint in water, and the reason for this ruling is quite self-explanatory.</P>
The third cause he mentions is, if the water is used for ritual purification, such as Wudhu, then it takes away the purifying quality of water. The proof for this ruling is the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – when he said: "Let not one of you take a bath in standing water, while he is in a state of Janaabah (sexual defilement)". It is understood from this Hadeeth that ritual purification takes away the purifying quality of the water.</P>
Based on this, the water that drops during Wudhu after the first wipe becomes Tahir, because it is used to lift the state of ritual impurity. However, the water the drops during the second and the third wipe remains Tahoor, because the second and the third wipe is done as an act of Sunnah, and not to lift the state of ritual impurity.</P>
[Types of Water]</FONT></P>
<P dir=rtl><FONT size=3>[Text]
خلق الماء طهورا يطهر من الأحداث والنجاسات فلا تحصل الطهارة بمائع غيره
فإذا،
(1) بلغ الماء قلتين، أو
(2) كان جاريا ،
لم ينجسه شيء ، إلا ما
(1) غير لونه
(2) أو طعمه
(3) أو ريحه
وما عدا ذلك ينجس بمخالطة النجاسة
والقلتان ما قارب مائة وثمانية أرطال بالدمشقي
وإن،
(1) طبخ في الماء ما ليس بطهور
(2) وكذلك ما خالطه فغلب على اسمه
(3) أو استعمل في رفع حدث
سلب طهوريته
وإذا شك في طهارة الماء أو غيره أو نجاسته بني على اليقين،
وإن خفي موضع النجاسة من الثوب أو غيره، غسل ما تيقن به غسلها
وإن اشتبه ماء طهور بنجس ولم يجد غيرهما، تيمم وتركهما،
وإن اشتبه طهور بطاهر، توضأ من كل واحد منهما،
وإن اشتبهت ثياب طاهرة بنجسة، صلى في كل ثوب بعدد النجس وزاد صلاةً
وتغسل نجاسة الكلب والخنزير سبعا إحداهن بالتراب،
ويجزئ في سائر النجاسات ثلاث منقية،
وإن كان على الأرض فصبة واحد تذهب بعينها لقول رسول الله :
"صبوا على بول الأعرابي ذنوبا من ماء" رواه البخاري - ويجزىء في بول الغلام الذي لم يأكل الطعام النضج، وكذلك المذي، ويُعفى عن يسيره، ويسير الدم، وما تولد منه من القيح والصديد ونحوه، وهو ما لا يفحش في النفس، ومني الآدمي وبول ما يؤكل لحمه طاهر</FONT></P>
[Translation]</P>
Water has been created as Tahoor (a ritually-purifying substance), which purifies from Ahdaath (ritual impurity) and Najaasaat (filth).
Purification cannot be achieved with any liquid other than the Tahoor.
If the water;
(1) reaches the quantity of Qullatain (approx. 216 litres); or
(2) if it is running,
then it cannot become contaminated (with filth), unless, if it changes its </P>
(1) colour,
(2) taste, or
(3) smell.</P>
Otherwise, the water (which is standing and less than 216 litres) become Najis if contaminated with filth.
al-Qullataan is approximately 108 Damascan Ritls.</P>
The purifying quality of water departs if;
(1) a non-purifying substance is cooked therein, or
(2) it is mixed with something that changes its name from water, or
(3) it is used for ritual purification</P>
If one doubts whether the water, or anything else for that matter, is pure or filthy, he acts on that which he is certain of.</P>
If one is not sure as to which part of the garment is filthy, one should wash the garment until he is certain that he has washed the filth.</P>
If purifying water becomes confused with filthy water, and one cannot find any other water, then he should make Tayammum (Dry Ablution) and leave them both.</P>
If Tahur (purifying water) becomes confused with Tahir (pure but not purifying water), one should make ablution with them both.</P>
If a clean garment becomes confused with a filthy garment, one should pray in every garment the number of times of the filthy garments, plus one prayer.
The filth of a dog and a pig is to be washed seven times, one of them with sand. </P>
The rest of the types of filth is washed minimum three times until cleanliness is achieved.</P>
If the filth was on the ground, then one pour of water alone is enough to remove the filth, due to the statement of the Prophet – SallAllahu 'Alaihi wa-sallam: “Pour over the Bedouin’s urine, a portion of water”.</P>
It is sufficient for the urine of a male infant who does not eat solids to moisten it with water (Nadh)
The same ruling is applied to al-Madhyi (pre-seminal fluid), however, 'a small amount' of al-Madhyi, blood and its by-product like pus, matter, etc, is to be overlooked.
'A small amount' is that which is not detestable to one’s self.</P>
The human Maniy (male sperm and female sexual fluid), and the urine of those animals allowed for us to eat, are regarded pure.</P>
[Explanation]</P>
Before we began with the chapter, it is good to mention why the jurists arrange the chapters the way they do. Hence, the reason why the jurists begin with the Book on Taharah (ritual purification), is because the most important thing after the testimony of faith is Salah, and one may not perform it except after fulfilling its conditions, such as Taharah, using the right utensils for it, relieving oneself, and then either making Wudhu (Ablution) or Ghusl (a bath). They likewise, discuss the chapters on worship like Salah, Zakah, Fasting and Hajj, before anything else due to its religious significance. They then discuss the transactions etc, since they fulfils basic human needs, such as eating and drinking, and the reason they give it precedence over marriage, is because the human need for food and drink is more important then the need to reproduce. They likewise give precedence to transactions and marriage issues over the judicial and criminal law, etc, because people often fall into the grey areas after fulfilling the basic needs of food and sex.</P>
* The author says: "The types of water"
The Hanbalis generally divide water into three main categories;
1) Tahoor which is pure in itself as well as purifying
2) Tahir which is pure in itself, but not purifying
3) Najis which is contaminated by a filthy substance</P>
* The author says: "Water has been created as Tahoor (a ritually-purifying substance)…"</P>
Meaning, Allah created water as a purifying substance, as He says in His Book: “He sent down upon you from heavens water in order to purify you” (al-Anfal)</P>
* The author then says:"… which purifies from Ahdaath (ritual impurity) and Najaasaat (filth)."
Ahdaath is the plural of Hadath and a person with Hadath is called a Muhdith, where as Najaasaat is the plural of najaasah, and the object with the quality of najaasah is called Najis.</P>
Hadath is a ritual state that a person enters upon nullifying his ritual state of Taharah (purification), where as najaasah is a filthy object, either because it is, in and of itself filthy, such as excrement; or because it becomes filthy by an external cause, such as excrement dropping on a piece of garment and making it filthy.</P>
Meaning, that the Tahoor water is able to purify from the ritual state of impurity, by making Wudhu for example, just as it is able to wash away a Najis substance that may have fallen on a pure substance, such as washing the part of garment affected by excrement. However, a substance which is Najis in and of itself, cannot be purified with Tahoor, and hence, pouring water over excrement does not purify the excrement, since the excrement in and of itself is Najis. Therefore, when the author says that the water purifies from Najaasaat, he means pure objects that have been contaminated by something Najis.</P>
Please do note the difference here between Hadath and Najasah, as the former is a state, whilst the latter is an object.</P>
* The author says: "Purification cannot be achieved with any liquid other than the Tahoor."</P>
Meaning, any kind of purification, whether ritual purification by making Wudhu or Ghusl, or washing away the Najasah, cannot be achieved accept with water which is Tahoor. This means that one may not use any liquid other than water to either make Wudhu, or to wash away najaasah from himself.</P>
As for making Wudhu with Tahoor only, then it is self-explanatory; and as for washing away of Najasah with Tahoor water only, then this is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam when he said to Asma' about the blood of menstruation on her clothes: "Scrape it off, then pinch it out, and then wash it with water". Because he mentioned 'water' in particular it is understood that anything other than water would not suffice.</P>
* The author then states: "If the water;
(1) reaches the quantity of Qullatain (approx. 216 litres); or
(2) if it is running,
then it cannot become contaminated (with filth), unless, if it changes its </P>
(1) colour,
(2) taste, or
(3) smell"</P>
Qullataan is the dual for Qullah, and the plural for that is Qilaal. Qullah is a water container in which people in the past would use to store and carry water. Qullataan would approximately hold up to 216 litres of water.</P>
Therefore, if the water is more than 216 litres and some najaasah drops it in, then the water does not become Najis; and likewise, if the water is less than 216 litres, but it is flowing. However, if the najaasah that drops in this water, changes any of the three qualities of water; colour, taste or smell, then the water becomes Najis, even if it is a flowing river like the Thames, or the Indian Ocean, so bear this principle in mind.</P>
As for the limit of Qullataan (216 litres), then this is due to the Hadeeth of the Prophet SallAllahu 'alaihi wa-sallam: "If water becomes Qullatain, it is not contaminated by filth".</P>
As for the flowing water, then it is due to the Hadeeth of the Prophet SallAllahu 'alaihi wasallam with regards to a well called, al-Budha'ah well, where people would throw their filthy waste material: "Indeed, water is Tahoor, and cannot be contaminated by any filth".</P>
As for the change in its colour, taste or smell, then this is one of the rulings established by Ijma' (consensus) alone, since there is no authentic Hadeeth in relation to this, so remember that.</P>
* The author then says: "Otherwise, the water (which is standing and less than 216 litres) become Najis if contaminated with filth."</P>
Meaning, if the water is standing and less than 216 litres, then it becomes Najis by any najaasah falling in it, irrespective of whether it changes its colour, taste or smell, or not. The proofs for this have been discussed above.</P>
* The author says: "al-Qullataan is approximately 108 Damascan Ritls."</P>
The author is giving the readers his approximation for Qullataan based on his time and place, since he spent most of his life in Damascus, may Allah have mercy on him.</P>
We have already mentioned our modern day approximation of Qullataan above, which is 216 litres.</P>
Please note that the 216 litres is an approximation and not an exact value, and the difference therein, is reflected in the ruling. For example, if we say approximation, then that means if the water is slightly less then 216 litres, then it is still not contaminated by filth; however, if we say that 216 is an exact value, then if the water becomes slightly less than 216 litres, then it is contaminated by filth.</P>
* The author then says: "The purifying quality of water departs if;
(1) a non-purifying substance is cooked therein, or
(2) it is mixed with something that changes its name from water, or
(3) it is used for ritual purification"</P>
Here, the author is discussing the second type of water, which is Tahir but not Tahoor.</P>
The author mentions three basic causes due to which a Tahoor water may become Tahir, thus not suitable for Wudhu nor washing away najaasah.</P>
The first cause he mentions is for a Tahir object, such as meat, wood, etc, to be cooked in Tahoor water. This takes away the purifying quality of Tahoor water and renders it Tahir only, and this ruling is based on Ijma'.</P>
The second cause he mentions is for something to mix in water such that the mixture is not termed 'water' anymore, such as mixing paint in water, and the reason for this ruling is quite self-explanatory.</P>
The third cause he mentions is, if the water is used for ritual purification, such as Wudhu, then it takes away the purifying quality of water. The proof for this ruling is the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – when he said: "Let not one of you take a bath in standing water, while he is in a state of Janaabah (sexual defilement)". It is understood from this Hadeeth that ritual purification takes away the purifying quality of the water.</P>
Based on this, the water that drops during Wudhu after the first wipe becomes Tahir, because it is used to lift the state of ritual impurity. However, the water the drops during the second and the third wipe remains Tahoor, because the second and the third wipe is done as an act of Sunnah, and not to lift the state of ritual impurity.</P>