Dalīl al-Ṭālib - Marʿi al-Karmi - (4)

nor is Zamzam water disliked, except when it is employed for removing filth.

4 – Water whose use is not disliked includes sea water, well-water, spring water, river water, bath-house water,1 water heated by the sun, and water whose characteristics have altered because it has sat for a long time or because a wind blew over it from a carcass or the like, or water affected by things that are difficult to keep away from it—such as algae or fallen leaves—so long as those substances were not intentionally placed in it.

Second: ṭāhir (pure) water whose use is permissible for purposes other than lifting ḥadath (ritual impurity) or removing khabath (tangible filth).2 This is water whose color, taste, or smell has been greatly altered by some pure substance. If that alteration disappears on its own,3 the water returns to being ṭahūr (purifying).

Also classed as ṭāhir is a small amount of water that has been used to lift a state of ritual impurity, or water into which the entire hand of an adult, legally accountable Muslim—who has slept at night a sleep that nullifies ablution—has been dipped before he has washed it three times, doing so with intention and pronouncing the basmala; this washing is obligatory.

Third: najis (impure) water, the use of which is forbidden except in cases of necessity; it neither lifts ritual impurity nor removes filth. This is water into which an impurity has fallen while the amount is small, or water that is plentiful but one of its attributes has been altered by that impurity.

If the alteration vanishes on its own, or through the addition of purifying water, or by drawing some of it off so that what remains

(1) In manuscript N there is an additional phrase, “it is not disliked,” which also appears in manuscript J. (2) That is, and anything comparable: such water may not be used to wash a deceased person, to wash the hands of one who has risen from night-time sleep, to rinse the private parts of someone from whom madhy (pre-ejaculatory fluid) has issued, for any recommended ghusl such as the Friday bath, for a sunnah wudu, and the like. Because none of these acts actually remove a state of ritual impurity or tangible filth, the author’s wording is incomplete. Ḥashiyat al-Labbadi, p. 12. (3) This is not a limiting condition; if the change in the water disappears through mixing or the like, it regains its purifying status (tahuriyyah). Ḥashiyat al-Labbadi, p. 12.

زمزم إلا في إزالة الخبث. ٤ - وماء لا يكره استعماله كماء البحر والآبار والعيون والأنهار والحمام و١ المسخن بالشمس والمتغير بطول المكث أو بالريح من نحو ميتة أو بما يشق صون الماء عنه كطحلب وورق شجر ما لم يوضعا. الثاني: طاهر يجوز استعماله في غير رفع الحدث وزوال الخبث٢ وهو ما تغير كثير من لونه أو طعمه أو ريحه بشيء طاهر فإن زال تغيره بنفسه٣ عاد إلى طهوريته. ومن الطاهر: ما كان قليلا واستعمل في رفع حدث أو انغمست فيه كل يد المسلم المكلف النائم ليلا نوما ينقض الوضوء قبل غسلها ثلاثا بنية وتسمية وذلك واجب. الثالث: نجس يحرم استعماله إلا للضرورة ولا يرفع الحدث ولا يزيل الخبث وهو ما وقعت فيه نجاسة وهو قليل أو كان كثيرا وتغير بها أحد أوصافه. فإن زال تغيره بنفسه أو بإضافة طهور إليه أو بنزح منه ويبقى بعده

١ في "ن" زيادة: "لا يكره". وكذا في "ج". ٢ أي ونحوهما, فلا يصح أن يغسل به ميت, ولا غسل يدي قائم من نوم ليل ولا أنثيي من نزل منه مذي, ولا غسل مستحب, كغسل الجمعة, ولا وضوء مسنون, ونحو ذلك, مع أن هذا ليس رفع حدث, ولا إزالة خبث, ففي عبارته قصور. حاشية اللبدي "ص: ١٢". ٣ ليس بقيد, بل إن زال تغيره بإضافة ونحوها عاد إلى طهوريته. حاشية اللبدي "ص:١٢".