If the used water were impure, the water into which it falls would become impure. It has been narrated from the Prophet (peace and blessings of Allah be upon him) that one of his wives presented a bowl to him from which he could perform ablution, and a woman said, "I dipped my hand into it while I was in a state of major ritual impurity (junub)." He said: "Water does not become impure through major ritual impurity (13)." Imam Abu Abd Allah recorded in the "Musnad" (14): "Water does not become impure." According to them [the opponents], the state of ritual impurity (hadath) is removed without the need for intention. Furthermore, it is pure water that has met a pure surface, so it is pure, just as the water with which a clean garment has been washed. The evidence that a person who is ritually impure (muhdith) is pure is what was narrated by Abu Hurayrah (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) met me while I was in a state of major ritual impurity. I slipped away from him, performed ghusl, then came back. He asked, 'Where were you, O Abu Hurayrah?' I said, 'O Messenger of Allah, I was in a state of major ritual impurity, so I disliked sitting with you, so I went and performed ghusl and then came back.' He said, 'Subhan Allah, the Muslim does not become impure.'" Agreed upon (15). Furthermore, if he were to dip his hand into water, he would not make it impure, nor would it make anything moist impure, nor would his prayer be invalidated if a person who is praying were to carry him.
As for their statement that he forbade performing ghusl for major ritual impurity in stagnant water just as he forbade urinating in it, we say: The prohibition indicates that it has an effect on the water, which is the prevention of performing ablution with it. The pairing implies equality in the fundamental ruling, not in its details. The ritual ablution and ghusl are called taharah (purification) because they cleanse sins and misdeeds, as stated in the reports, evidenced by what we have mentioned.
Once this is established, the evidence that it departs from the state of being purificatory (tahuriyah) is the statement of the Prophet (peace and blessings of Allah be upon him): "Let none of you perform ghusl...
(13) Cited previously. (14) In 1/337, and with the wording: "Indeed, nothing makes water impure" in 1/235, 284, 308. (15) Recorded by al-Bukhari in: The Chapter on the Sweat of the Junub and that the Muslim does not become impure, and the Chapter on the Junub going out and walking in the marketplace and others, from the Book of Ghusl. Sahih al-Bukhari 1/79, 80. And Muslim in: The Chapter of Proof that the Muslim does not become impure, from the Book of Menstruation. Sahih Muslim 1/282. And Abu Dawud in: The Chapter on the Junub shaking hands, from the Book of Purification. Sunan Abi Dawud 1/52. And al-Tirmidhi in: The Chapter on what has come regarding the shaking of hands of the Junub, from the Chapters of Purification. 'Aridat al-Ahwadhi 1/184, 185. And al-Nasa'i in: The Chapter on the contact and sitting with the Junub, from the Book of Purification. Al-Mujtaba 1/119. And Ibn Majah in: The Chapter on shaking hands with the Junub, from the Book of Purification. Sunan Ibn Majah 1/178. And Imam Ahmad in the Musnad 2/235, 382, 471, 5/384, 402.
فلو كان الْمُسْتَعْمَلُ نَجِسًا لَنَجُسَ الماءُ الذي يقَع فيه، وقد رُوِىَ عن النبيِّ -صلى اللَّه عليه وسلم-، أنَّه قَدَّمَتْ إليه امرأةٌ مِن نِسائِه قصعةً ليَتَوضَّأ منها، فقالت امرأة: إنِّي غَمَسْتُ يَدِى فيها وأنا جُنُبٌ. فقال: "الْمَاءُ لَا يُجْنِبُ (١٣) "، ورَوَاه الإِمام أبو عبد اللَّه في "المُسْنَد" (١٤): "الْمَاءُ لَا يَنْجُسُ"، وعندهم الْحَدَثُ يَرْتَفِعُ مِن غيرِ نِيَّةٍ، ولأنه ماءٌ طاهر لَاقَى مَحَلًّا طاهِرًا، فكان طاهِرًا، كالذى غُسِلَ به الثَّوبُ الطاهِر، والدليلُ علَى أنَّ الْمُحْدِث طاهِر ما رَوَى أبو هريرة، رضى اللَّه عنه، قال: " لَقِيَنِى رسولُ اللهِ -صلى اللَّه عليه وسلم- وأنا جُنُبٌ. فانْخَنَسْتُ منه فاغتسلتُ ثم جئتُ، فقال: "أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ؟ " قلتُ: يا رسولَ اللهِ كنتُ جُنُبًا، فكرهتُ أن أُجَالِسَك، فذهبتُ فاغْتَسَلْتُ ثم جئتُ. فقال: "سُبْحَانَ اللهِ، الْمُسْلمُ لَا يَنْجُسُ". مُتَّفَقٌ عليه (١٥)، ولأنه لو غَمَس يدَه في الماءِ لم يُنَجِّسْه، ولو مسَّ شيئًا رَطْبًا، ولو حَمَلَه مُصَلٍّ لم تَبْطُلْ صلاتهُ.
وقولهم: إنه نَهَى عن الغُسْلِ مِن الجنابة في الماءِ الدَّائِم، كنَهْيِه عن البَوْلِ فيه. قلنا: النَّهْىُ يدلُّ علَى أنه يُؤثِّرُ في الماءِ، وهو الْمَنعُ مِن التَّوَضُّؤِ به، والاقِتْرانُ يقْتَضِى التَّسْوِيةَ في أصل الحُكْمِ، لا في تفْصيلهِ، وإنَّما سُمِّىَ الوضوءُ والغُسْلُ طهارةً لكَوْنِه يُنَقِّى الذُّنوبَ والآثامَ، كما ورد في الأخْبار، بدليلِ ما ذكرْناه.
إذا ثبَت هذا فالدليلُ علَى خرُوجِه عن الطُّهُورِيَّةِ قولُ النبيِّ -صلى اللَّه عليه وسلم-: "لَا يَغْتَسِلْ
(١٣) تقدم.(١٤) في ١/ ٣٣٧، وبرواية: "إن الماء لا ينجسه شيء" في ١/ ٢٣٥، ٢٨٤، ٣٠٨.(١٥) أخرجه البخاري، في: باب عرق الجنب وأن المسلم لا ينجس، وباب الجنب يخرج ويمشى في السوق وغيره، من كتاب الغسل. صحيح البخاري ١/ ٧٩، ٨٠. ومسلم، في: باب الدليل على أن المسلم لا ينجس، من كتاب الحيض. صحيح مسلم ١/ ٢٨٢. وأبو داود، في: باب في الجنب يصافح، من كتاب الطهارة. سنن أبي داود ١/ ٥٢. والترمذي، في: باب ما جاء في مصافحة الجنب، من أبواب الطهارة. عارضة الأحوذى ١/ ١٨٤، ١٨٥، والنسائي، في: باب مماسة الجنب ومجالسته، من كتاب الطهارة. المجتبى ١/ ١١٩، وابن ماجه، في: باب مصافحة الجنب، من كتاب الطهارة. سنن ابن ماجه ١/ ١٧٨. والإمام أحمد، في المسند ٢/ ٢٣٥، ٣٨٢، ٤٧١، ٥/ ٣٨٤، ٤٠٢.
