3 - Issue: He said: (And one may not perform ablution with water that has already been used for ablution (1)).

This means: the water separated from the limbs of the person performing ablution, and the water from bathing (ghusl) is in the same category. The manifest position of the school (Madhab) is that water used for removing a state of ritual impurity is pure (tahir) but not purifying (mutahhir); it does not remove a state of ritual impurity, nor does it remove filth (najasah). This is the view held by al-Layth (2), al-Awza'i, the well-known position from Abu Hanifah, one of the two narrations from Malik, and the manifest position of the Shafi'i school.

There is another narration from Ahmad that it is pure and purifying (tahir mutahhir). This is the view held by al-Hasan, 'Ata' (3), al-Nakha'i, al-Zuhri, Makhul (4), the Zahiris, the second narration from Malik, and the second view of the Shafi'i school.

It is narrated from 'Ali, Ibn 'Umar, and Abu Umamah regarding one who forgot to wipe his head: if he found moisture in his beard, it would suffice him to wipe his head with that moisture. The basis for this is that the Prophet (peace and blessings of Allah be upon him) said: "Water does not become ritually impure (junub) (5)," and he said: "Water does not have ritual impurity upon it." It is also narrated that the Prophet (peace and blessings of Allah be upon him) performed ghusl for major ritual impurity, and he saw a small spot that the water had not reached, so he squeezed his hair over it. Both were recorded by Imam Ahmad in his Musnad (6), Ibn Majah (7), and others. This is because a pure area was washed with it, and thus its purifying nature is not removed, just as if a garment were washed with it. Furthermore, it has come into contact with a pure area, so it does not exit