Section: As for water used in an act of worship without hadath (ritual impurity), such as washing the hands after waking from night sleep, if we hold that this is not mandatory, its use does not affect the water. If we hold that it is mandatory, the Qadi stated: It is pure but not purifying.
Abu al-Khattab mentioned two narrations regarding it:
One of them: It exits from its state of being unrestricted because it is water used in an act of worship, similar to water used in removing hadath. Also, the Prophet (may the peace and blessings of Allah be upon him) forbade a person who wakes from night sleep to dip his hand into a vessel before washing it (20). This indicates that it provides a prohibition.
The second narration: It remains in its unrestricted state because it did not remove a hadath, similar to water used for cooling. According to his reasoning, the same applies to water used in washing the penis and testicles to remove madhy (prostatic fluid), if we hold it to be mandatory, because it is in the same category.
Section: If a person in a state of janabah or a person who has hadath dips into water less than two qullahs (large water vessels) with the intention of removing hadath, it becomes used water (musta'mal), and his hadath is not removed.
Al-Shafi'i said: It becomes used water, and his hadath is removed, because it only becomes used water upon the removal of the hadath within it.
Our evidence is the statement of the Messenger of Allah (may the peace and blessings of Allah be upon him): "None of you should perform ghusl in stagnant water while he is in a state of janabah," narrated by Muslim. A prohibition implies the invalidity of the prohibited act (21). Also, because upon the separation of the first portion of water from his body, the water becomes used, so it does not remove the hadath from the rest of the body, just as if another person had performed ghusl in it (23).
If the water is two qullahs or more, his hadath is removed, and the water is not affected by it, because it does not carry impurity.
(20) It appears on page 40. (21) In MS (m): "al-muntaha" is a distortion. (22) In MS (m): "yartafi'" (is removed). (23) In the original manuscript: "bihi" (with it).
فصل: فأما الْمُسْتَعْملُ في تَعَبُّدٍ مِن غيرِ حَدَثٍ، كغَسْلِ اليَديْن مِن نَوْمِ الليل، فإن قُلْنا: ليس ذلك بواجبٍ لم يُؤثِّر استعمالُه في الماء، وإن قُلْنا بِوجُوبِه، فقال القاضي: هو طاهِرٌ غيرُ مُطَهِّرٍ.
وذكر أبو الخطَّاب فيه روايتَيْن:
إحداهما؛ أنه يخرُج عن إطْلاقِه؛ لأنه مُسْتعمَلٌ في طهارةِ تَعَبُّدٍ، أشْبَهَ المستعملَ في رَفْعِ الحَدث، ولأنَّ النبيَّ -صلى اللَّه عليه وسلم- نَهَى أن يَغْمِسَ القائمُ مِن نَوْمِ الليل يَدَهُ في الإِناءِ قبل غسلِها (٢٠). فدَلَّ ذلك على أنه يُفِيدُ مَنْعًا.
والرواية الثانية، أنه باقٍ علَى إطْلاقِه؛ لأنه لم يَرْفَعْ حَدَثًا، أشْبَهَ الْمُتَبَرَّدَ به، وعلَى قياسِه المستعْمَلُ في غَسْلِ الذَّكَرِ والأُنْثَيَيْن من الْمَذْىِ، إذا قُلْنا بوجُوبِه، لأنه في مَعْناهُ.
فصل: إذا انْغَمس الجُنُبُ أو المُحْدِثُ فيما دون القُلَّتَيْن ينْوِى رَفْعَ الحدَثِ صار مُسْتعمَلا، ولم يرتفِعْ حدَثُه.
وقال الشافعيُّ: يصير مُسْتعملًا ويرتفعُ حدَثُه؛ لأنه إنما يصيرُ مستعملا بارْتفاعِ حدَثِه فيه.
ولنا قولُ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "لَا يَغْتَسِلْ أحَدُكُمْ في الْمَاءِ الدَّائِمِ وهُوَ جُنُبٌ" رواه مسلم، والنَّهْىُ يقْتَضِى فسادَ المَنْهِىِّ (٢١) عنه، ولأنه بانْفِصَالِ أوَّلِ جزءٍ من الماءِ عن بدنِه صار الماء مستعمَلا، فلم يرفَعِ (٢٢) الحدثَ عن سائرِ البدن، كما لو اغْتسَل فيه (٢٣) شخصٌ آخرُ.
فإن كان الماءُ قُلَّتَيْن فصَاعِدًا ارْتفَع حدَثُه، ولم يتأثَّرْ به الماءُ؛ لأنه لا يَحْمِلُ الْخَبَثَ.
(٢٠) يأتى في صفحة ٤٠.(٢١) في م: "المنتهى" تحريف.(٢٢) في م: "يرتفع".(٢٣) في الأصل: "به".
