Tafsir al-BaghawiAl-Baghawi

“And He is the One who sends the winds as glad tidings before His mercy, and We send down from the sky purifying water.” (48)

“And He is the One who sends the winds as glad tidings before His mercy,” meaning, before the rain. “And We send down from the sky purifying water”: that is, water which is pure in itself and purifies other things. It is a term for that by which one purifies oneself, just as the pre-dawn meal denotes what is eaten before dawn, and the meal for breaking the fast denotes what is used to break the fast. The evidence for this is the report we have related that the Prophet, peace and blessings be upon him, said concerning the sea: “Its water is purifying, and its dead animals are lawful.” (1) By this he meant that it purifies. Water is purifying because it cleanses a person of ritual impurity and physical filth, as He says in another verse: “And He sends down upon you water from the sky to purify you thereby.” (al-Anfal 8:11) This establishes that purification is restricted to water.

The adherents of legal opinion held that “purifying” merely means “pure,” and therefore permitted the removal of physical impurity with pure liquids such as vinegar, rosewater, broth, and the like. (2) Yet if physical impurity could be removed with such liquids, ritual impurity could likewise be removed with them. Some of them held that “purifying” is that from which purification may be repeatedly performed, just as “patient” describes one from whom patience repeatedly occurs, and “grateful” one from whom gratitude repeatedly occurs. This was the view of Malik, who therefore permitted ablution with water that had already been used once for ablution. (3)

If something falls into water and changes its taste, colour, or smell, does it lose its purifying quality? This requires distinction. If what falls into it is something from which water cannot be protected, such as mud, soil, and leaves from trees, it does not lose that quality, and purification with it remains permissible—just as when it changes because it has remained for a long time in its place of collection. The same applies if something that does not mix with it falls into it, such as oil that is poured into it, and the water takes on its odour

(1) Recorded by Imam Malik in al-Muwatta, 1:22; Abu Dawud, “Wudu with Sea Water,” 1:80; al-Tirmidhi, “The Sea Water Is Purifying,” 1:224-225, who said, “This hadith is hasan sahih (sound and authentic)”; al-Nasai, Kitab al-Taharah, 1:50, 176; Ibn Majah, “Wudu with Sea Water,” 1:136-137; al-Hakim, 1:140, who authenticated it; Ibn Hibban, no. 119; Ibn Khuzaymah, 1:59; and the author in Sharh al-Sunnah, 2:55. Al-Tirmidhi said: “I asked Muhammad ibn Ismail al-Bukhari about this hadith, and he replied: ‘It is an authentic hadith.’” Al-Bayhaqi said: “Al-Bukhari and Muslim ibn al-Hajjaj did not include it in their Sahih collections because of discrepancies concerning the names of Said ibn Salamah and al-Mughirah ibn Abi Burdah.” See Talkhis al-Habir, 1:9. (2) Al-Jassas states in Ahkam al-Quran, 5:201: “Tahur is an intensive form, denoting that it is pure in itself and purifies others. Thus, it is pure and purifying, just as one says, ‘a man who strikes much’ or ‘who kills much,’ meaning that he strikes and kills; this is an intensified description of him in that regard.” (3) In al-Mudawwanah, 1:4: “Malik said: ‘One should not perform wudu with water that has previously been used for wudu, even once; there is no good in it.’ ... I said: ‘If a man finds no water except water that has previously been used for wudu, should he perform tayammum (dry ablution), or perform wudu with that water?’ He said: ‘I prefer that he perform wudu with that previously used water, provided that the person who used it for wudu was ritually pure.’”
﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا (٤٨) ﴾ ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾ يَعْنِي الْمَطَرَ ﴿وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا﴾ وَهُوَ الطَّاهِرُ فِي نَفْسِهِ الْمُطَهِّرُ لِغَيْرِهِ، فَهُوَ اسْمٌ لِمَا يُتَطَهَّرُ بِهِ، كَالسَّحُورِ اسْمٌ لِمَا يُتَسَحَّرُ بِهِ، وَالْفَطُورُ اسْمٌ لِمَا يُفْطَرُ بِهِ، وَالدَّلِيلُ عَلَيْهِ مَا رَوَيْنَا أَنَّ النَّبِيَّ ﷺ قَالَ فِي الْبَحْرِ: "هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ" (١) وَأَرَادَ بِهِ الْمُطَهِّرَ، فَالْمَاءُ مُطَهِّرٌ لِأَنَّهُ يُطَهِّرُ الْإِنْسَانَ مِنَ الْحَدَثِ وَالنَّجَاسَةِ، كَمَا قَالَ فِي آيَةٍ أُخْرَى: "وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ" (الْأَنْفَالِ-١١) ، فَثَبَتَ بِهِ أَنَّ التَّطْهِيرَ يَخْتَصُّ بِالْمَاءِ. وَذَهَبَ أَصْحَابُ الرَّأْيِ إِلَى أَنَّ "الطَّهُورَ" هُوَ الطَّاهِرُ، حَتَّى جَوَّزُوا إِزَالَةَ النَّجَاسَةِ بِالْمَائِعَاتِ الطَّاهِرَةِ، مِثْلَ الْخَلِّ وَمَاءِ الْوَرْدِ وَالْمَرَقِ وَنَحْوِهَا (٢) . وَلَوْ جَازَ إِزَالَةُ النَّجَاسَةِ بِهَا لَجَازَ إِزَالَةُ الْحَدَثِ بِهَا. وَذَهَبَ بَعْضُهُمْ إِلَى أَنَّ "الطَّهُورَ" مَا يَتَكَرَّرُ مِنْهُ التَّطْهِيرُ، كَالصَّبُورِ اسْمٌ لِمَنْ يَتَكَرَّرُ مِنْهُ الصَّبْرُ، وَالشَّكُورُ اسْمٌ لِمَنْ يَتَكَرَّرُ مِنْهُ الشُّكْرُ، وَهُوَ قَوْلُ مَالِكٍ، حَتَّى جَوَّزَ الْوُضُوءَ بِالْمَاءِ الَّذِي تَوَضَّأَ مِنْهُ مَرَّةً (٣) . وَإِنْ وَقَعَ فِي الْمَاءِ شَيْءٌ غَيَّرَ طَعْمَهُ أَوْ لَوْنَهُ أَوْ رِيحَهُ هَلْ تَزُولُ طَهُورِيَّتَهُ؟ نَظَرٌ: إِنْ كَانَ الْوَاقِعُ شَيْئًا لَا يُمْكِنُ صَوْنُ الْمَاءِ عَنْهُ، كَالطِّينِ وَالتُّرَابِ وَأَوْرَاقِ الْأَشْجَارِ، لَا تَزُولُ، فَيَجُوزُ الطِّهَارَةُ بِهِ كَمَا لَوْ تَغَيَّرَ لِطُولِ الْمُكْثِ فِي قَرَارِهِ، وَكَذَلِكَ لَوْ وَقَعَ فِيهِ مَا لَا يُخَالِطُهُ، كَالدُّهْنِ يَصُبُّ فِيهِ فَيَتَرَوَّحُ الْمَاءُ
(١) أخرجه الإمام مالك في الموطأ: ١ / ٢٢، وأبو داود في باب الوضوء بماء البحر: ١ / ٨٠، والترمذي في باب ما جاء في ماء البحر أنه طهور: ١ / ٢٢٤-٢٢٥ وقال: "هذا حديث حسن صحيح"، والنسائي في الطهارة: ١ / ٥٠، ١٧٦، وابن ماجه في الوضوء بماء البحر: ١ / ١٣٦، ١٣٧، وصححه الحاكم: ١ / ١٤٠، وابن حبان برقم (١١٩) وابن خزيمة: ١ / ٥٩. والمصنف في شرح السنة: ٢ / ٥٥. قال الترمذي: سألت محمد بن إسماعيل البخاري عن هذا الحديث؟ فقال: هو حديث صحيح. قال البيهقي: وإنما لم يخرجه البخاري ومسلم بن الحجاج في الصحيح لأجل اختلاف وقع في اسم سعيد بن سلمة والمغيرة ابن أبي بردة. انظر: تلخيص الحبير: ١ / ٩. (٢) قال الجصاص في أحكام القرآن: (٥ / ٢٠١) "الطهور، على وجه المبالغة في الوصف له بالطهارة وتطهير غيره، فهو طاهر مطهر، كما يقال: رجل ضروب وقتول، أي: يضرب ويقتل، وهو مبالغة في الوصف له بذلك". (٣) في المدونة: (١ / ٤) "وقال مالك: لا يتوضأ بماء قد توضئ به مرة، قال: ولا خير فيه ... قلت: فلو لم يجد رجل ماء إلا ما قد توضئ به مرة، أيتيمم أم يتوضأ بما قد توضئ به مرة؟ قال: يتوضأ بذلك الماء الذي قد توضئ به مرة أحب إلي إذا كان الذي توضأ به طاهرا".

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