If "al-tahur" were not transitive, it would not be a response to the people who asked him about its transitivity, since not every pure (tahir) thing is a purifier (mutahhir). What they mentioned is not sound, because the Arabs differentiated between the "fa'il" and "fa'ul" forms; they said "qa'id" (sitting) for one from whom sitting occurs, and "qa'ud" for one who does so repeatedly. Therefore, it is appropriate to differentiate between them here, and there is no basis for that other than in terms of transitivity and intransitivity.

1- Issue: Abu al-Qasim, may Allah have mercy on him, said: "Purification is with absolute pure water which is not appended to the name of anything else: such as bean water, rose water, chickpea water, saffron water, and what is similar to it, among that whose name does not cease to be called 'water' at any time."

His statement: "And purification" is a subject (mubtada') whose predicate is omitted; the estimation being: "Purification is permissible, or valid, [or obtained]," and the like. The "al" (definite article) is for inclusiveness, as if he said: "Every purification is valid with any absolute pure water." Pure (tahir) is that which is not impure (najis). Absolute (mutlaq) is that which is not appended to anything else. This is the meaning of his saying, "is not appended to the name of anything else." He only mentioned it as an adjective for it to clarify it, then he exemplified the appendment, saying: "such as bean water, rose water, chickpea water, saffron water, and what is similar to it."

His statement: "among that whose name does not cease to be called 'water' at any time," is an adjective for the thing to which the water is appended, and its meaning is: its name does not separate from the name of water. Al-muzayala (separation) is detachment; Allah the Almighty said: "If they had been separate, We would have punished those who disbelieved among them" (48:25), and Abu Talib said: