Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

This is what is termed ṭāhir (pure but not purifying) according to those who hold that water is divided into three categories: ṭahūr (pure and purifying), ṭāhir (pure but not purifying), and impure.

The correct view is that water falls into only two categories: ṭahūr (pure and purifying) and impure. Whatever is altered by an impurity is impure, whereas whatever is not altered by an impurity is ṭahūr. The category of ṭāhir has no basis in the Sacred Law. This was the view preferred by Shaykh al-Islam (1).

The evidence for this is the absence of evidence to the contrary. Had the category of ṭāhir existed in the Sacred Law, it would have been a well-known and clearly understood matter, established by explicit and unambiguous hadiths. This is not a minor matter, for it determines whether one purifies oneself with water or performs tayammum (dry ablution). People need to know it just as they need to know the nullifiers of wudu and similar matters for which there would have been ample reason to transmit reports, had they been established.

Impure water is that which has been altered by an impurity, or which comes into contact with it while being a small quantity, …………..

His statement, “Impure water is that which has been altered by an impurity,” means that its taste, colour, or smell has been altered by the impurity. Excluded from water whose smell has changed is that whose smell changes merely through proximity to a carcass. This ruling is a matter of scholarly consensus: whatever is altered by an impurity is impure. Hadiths have also been narrated concerning this, such as: “Water is pure and purifying; nothing renders it impure” (2).

His statement, “or which comes into contact with it while being a small quantity,” means that it comes into contact with an impurity while containing less than two qullahs. The evidence is the implied meaning of the Prophet’s ﷺ statement: “When water reaches two qullahs, nothing renders it impure” (3).

The implied meaning of his statement, “while being a small quantity,” is that if it comes into contact with it while being a large quantity, then it does not

(1) See Majmu' al-Fatawa, 19:236; al-Ikhtiyarat, p. 3. (2) Its source reference has preceded on p. 39. (3) Its source reference has preceded on p. 40.
وهذا هو الطَّاهر على قول من يقول: إن المياه تنقسم إِلى ثلاثة أقسام: طَهُور، وطاهر، ونجس. والصَّحيح أن الماء قسمان فقط: طَهُور ونجس. فما تغيَّر بنجاسة فهو نجس، وما لم يتغيَّر بنجاسة فهو طَهُور، وأن الطَّاهر قسم لا وجود له في الشَّريعة، وهذا اختيار شيخ الإِسلام (١). والدَّليل على هذا عدم الدَّليل؛ إذ لو كان قسم الطَّاهر موجوداً في الشَّرع لكان أمراً معلوماً مفهوماً تأتي به الأحاديث بيِّنةً واضحةً؛ لأنه ليس بالأمر الهيِّن إذ يترتَّب عليه إِمَّا أن يتطهَّر بماء، أو يتيمَّم. فالنَّاس يحتاجون إِليه كحاجتهم إلى العِلْم بنواقض الوُضُوء وما أشبه ذلك من الأمور التي تتوافر الدَّواعي على نقلها لو كانت ثابتة. والنَّجسُ ما تغيَّرَ بنجاسةٍ، أوْ لَاقَاهَا، وهو يسيرٌ، ............. قوله: «والنَّجس ما تغيَّر بنجاسة»، أي: تغيَّر طعمه أو لونه أو ريحه بالنَّجاسة، ويُستثنى من المتغيِّر بالرِّيح ما إِذا تغيَّر بمجاورة ميتة، وهذا الحكم مُجمَعٌ عليه، أي أن ما تغيَّر بنجاسة فهو نجس، وقد وردت به أحاديث مثل: «الماء طَهُور لا ينجِّسه شيء» (٢). قوله: «أو لاقاها وهو يسير»، أي: لاقى النَّجاسة وهو دون القُلَّتين، والدَّليل مفهوم قوله ﷺ: «إِذا بلغ الماء قُلَّتين لم ينجِّسْه شيء» (٣). ومفهوم قوله: «وهو يسير» أنه إِن لاقاها وهو كثير فإِنَّه لا
(١) انظر: «مجموع الفتاوى» (١٩/ ٢٣٦)، «الاختيارات» ص (٣). (٢) تقدم تخريجه ص (٣٩). (٣) تقدم تخريجه ص (٤٠).

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