the report. This was stated by al-Daraqutni, who said: It is not authentic from al-Zuhri. It has been narrated from the physicians that they do not know of any harmful effect for this.

Section: As for water heated by impurity, it falls into three categories:

First, when it is certain that a part of the impurity has reached the water; it renders it impure if it is a small amount.

Second, when it is not certain that any part of the impurity has reached the water and the barrier is not solid (hasin); the water remains under the original ruling of purity, but its use is disliked (makruh).

Al-Shafi'i said: It is not disliked, because the Prophet (peace and blessings of Allah be upon him) entered a hammam (bathhouse) in al-Juhfah.

Our view is that it is water that has wavered between purity and impurity while the cause of it (the impurity) is present; thus, the least of its states is dislike. The hadith is not established from the Prophet (peace and blessings of Allah be upon him); it is only narrated from Ibn 'Abbas, and it is not established that the fuel was impure, nor that the barrier was not solid. The hadith is a specific case (qadiyyah fi 'ayn) and the negation of dislike cannot be proven by it except in its like, and it does not establish the negation of dislike absolutely.

The third category: If the barrier is solid, the Qadi said: It is disliked. Sharif Abu Ja'far (29) and Ibn 'Aqil chose the view that it is not disliked, because there is no uncertainty regarding its impurity, unlike the one before it.

Abu al-Khattab (30) mentioned two narrations regarding the dislike of using water heated by impurity, without qualification.

Section: It is not disliked to perform wudu' (ablution) or ghusl (major ritual bath) with Zamzam water, because it is pure (tahur) water, and thus it is like all other waters.