had a qumqumah (21) [a vessel] in which water was heated (22). It is reported from Ibn 'Abbas, may Allah be pleased with them both, that he entered a hammam (bathhouse) in al-Juhfah (23). Ibn 'Aqil mentioned a hadith from [al-Asla' ibn] (24) Sharik, the rahhāl (traveling companion/servant) of the Prophet (peace and blessings of Allah be upon him), who said: "I became in a state of janabah (major ritual impurity) while I was with the Prophet (peace and blessings of Allah be upon him), so I gathered firewood and heated the water, and then performed ghusl. I informed (25) the Prophet (peace and blessings of Allah be upon him), and he did not disapprove of it (26)." Furthermore, this is a quality upon which water was created, so it is analogous to cases where one cools it.

Section: It is not disliked to perform purification with sun-warmed (mushammas) water.

Al-Shafi'i said: It is disliked to perform purification with water that was intentionally placed in the sun in vessels [to be warmed], and I do not dislike it except from the perspective of medicine, due to what was reported from 'A'ishah, may Allah be pleased with her, who said: The Messenger of Allah (peace and blessings of Allah be upon him) entered upon me while I had heated water for him in the sun, and he said: "Do not do that, O Humayra', for it causes leprosy (27)." Abu al-Hasan al-Tamimi chose this view.

Our view is that it is water warmed by something pure, making it similar to water found in ponds, rivers, and water warmed by fire, as well as water that was not intended to be sun-warmed. Indeed, the [harmful] effect does not differ whether it was intended or not. Furthermore, the hadith is not established; it is narrated by Khalid ibn Isma'il, whose hadith is abandoned (matruk), and 'Amr (28) ibn Muhammad al-A'sam, and it is a munkar (rejected) report.