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In the name of Allah, the Most Gracious, the Most Merciful.

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The Senior Scholars Project in Kuwait is pleased,

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in cooperation with the Foundation of Sheikh 'Abd al-'Aziz Ibn Baz,

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may Allah have mercy on him,

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to present to you

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the Juristic Selections

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on Issues of Acts of Worship and Transactions,

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from the fatwas of the eminent scholar and Imam,

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'Abd al-'Aziz Ibn 'Abdullah Ibn Baz,

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may Allah have mercy on him,

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compiled and arranged by Sheikh

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Khalid Ibn Sa'ud Ibn 'Amir al-'Ajmi.

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The Book of Purification.

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Chapter on Liquids.

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The eminent scholar Imam Ibn Baz, may Allah have mercy on him, said:

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Absolute water is divided into two categories:

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purifying and impure.

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The hadith: "Indeed, water is pure, nothing makes it impure,"

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was reported by Imam Ahmad, Abu Dawud,

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and al-Nasa'i with an authentic chain of transmission.

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The default state for all water is purity,

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except that which is known to have become impure.

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Whatever falls into water, such as beverage liquids, fallen leaves, or the like,

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does not render it impure

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and does not strip it of its purifying quality,

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as long as the name of water still applies to it.

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If the name of the water changes into another substance due to what has mixed with it,

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such as milk, coffee, tea, and the like,

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it ceases to be called water in an unqualified sense,

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and it is no longer termed simply water;

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however, it remains intrinsically pure despite this mixture,

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and it does not become impure thereby.

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Restricted water,

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such as rose water, grape juice, or pomegranate juice,

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is termed pure,

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but it is not termed purifying,

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and purification from ritual impurities and filth cannot be achieved with it.

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Water that is less than two large jars (qullatayn)

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does not become impure unless its characteristics change,

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just like water that has reached two large jars.

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A Point of Benefit:

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The Prophet, peace and blessings of Allah be upon him, mentioned the two large jars

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only to indicate that amounts less than that require verification, scrutiny, and careful attention;

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it is not because it becomes impure in an absolute sense.

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A very small quantity of water is usually affected by impurity;

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thus, it should be poured out and avoided,

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even if no visible trace of the impurity appears in it,

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as it is likely corrupted thereby

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and it is not permissible to use it.

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A pond of water muddied with silt and some vegetation

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is permissible to perform ablution with,

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to bathe with,

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and to drink from,

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because the name of water still applies to it,

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and it remains purifying thereby;

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the soil and vegetation that fall into it do not strip it of its purifying status.

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If the pool is protected from impurities

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and has merely changed due to remaining stagnant for a long time,

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that causes no harm.

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Water gathered in a vessel from the limbs of a person performing ablution or ritual bathing

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is considered pure.

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Scholars have differed regarding its purifying capacity:

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is it purifying, such that ablution and bathing may be performed with it,

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or is it merely pure,

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like restricted water,

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such as pomegranate juice, grape juice, and the like?

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The more correct view is that it is purifying,

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due to the generality of the saying of the Prophet, peace be upon him:

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"Indeed, water is pure, nothing makes it impure,"

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and nothing is excluded from that

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except water whose color, taste, or odor has changed due to an impurity;

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for if it changes because of that,

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it becomes impure by consensus.

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However, refraining from performing ablution with such used water

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is preferable and more prudent,

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in order to avoid juristic disagreement

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and because of whatever dirt might have fallen into it from the ablution or bathing.

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What is meant by ablution (wudu')

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is washing the limbs of ablution, starting with the face and what follows it.

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The scholars are in unanimous agreement that water,

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if its taste, color, or odor changes due to an impurity,

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is impure.

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There is no harm in drinking from water

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from which livestock have drunk, such as camels, cattle, or sheep,

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because they are good and lawful.

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Likewise, if donkeys and mules drink from it,

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they do not render the water harmful,

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and the water remains purifying.

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Predatory animals,

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such as leopards, lions, and wolves:

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if they drink from water,

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then if it is a small amount, it should be discarded,

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just as in the case of a dog's leftover;

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but if it is a large body of water,

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such as reservoirs and places with abundant water,

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their drinking from it does not harm it.

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It is not permissible to perform ablution with petroleum (oil),

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because it is not water in the Islamic legal sense,

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nor is it called water,

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and it is not encompassed by that definition.

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Water that undergoes a change due to pure substances

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or medications that are put into it

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to prevent harm to people,

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while the designation of water still remains intact,

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causes no harm,

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even if some slight change occurs because of that.

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A slight change caused by a pure substance,

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such as soap or the like,

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does not harm its purifying status.

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Performing ablution with water that has the odor of gas,

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or other odors that are not impure,

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does not harm its purity.

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Performing ritual bathing or ablution with water altered by rust

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does not harm its purity.

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The Juristic Selections.
