Hadith 552

(1) Regarding the phrase: "I reached a pond..." Ali al-Qari in the explanation of al-Nuqayah said: "Our scholars have unanimously agreed that a large pond is treated as a flowing water source. However, there is a difference regarding its classification. The earlier scholars said that the edge of the water should not move when the other edge is moved, meaning it should neither rise nor fall from its original position. According to Abu Hanifah, movement is considered for the purpose of ablution because it is more necessary in larger pools, and this is a narration from Abu Yusuf. From him, it is also said that moving the hand is sufficient, to make it easier for the people. Muhammad (may Allah be pleased with him) stated that moving for ablution is enough, which is considered the middle opinion. In "al-Ghaya", the apparent position of Abu Hanifah is that it should be judged by the predominant assumption. If the person performing ablution assumes that impurity has reached the other side, they should not perform ablution from it; otherwise, they may do so. This is considered the correct opinion. Abu Asimah reported that Muhammad (may Allah be pleased with him) used to estimate it to be ten by ten, but then he reverted to Abu Hanifah's opinion. The estimation was preferred by Ibn Mubarak and other scholars from Balkh, and this is the position of Abu Lays and the ruling followed by the jurists of 'Hidayah.'" It is also noted that the Shafi'i school estimated it based on the Hadith of the two qullas (two large vessels), but many scholars, including al-Hafiz Ibn Abd al-Barr, al-Qadi Ismail bin Is’haq, and Abu Bakr Ibn al-Arabi, who were Maliki scholars, rejected it, considering the narration weak. Al-Bayhaqi also commented that the Hadith is not strong, and even al-Ghazali and al-Ruwayani, despite their strong adherence to the Shafi'i school, disregarded it. Ali bin al-Madini, the teacher of al-Bukhari, also stated that the Hadith of the two qullas has not been proven. Furthermore, Ibn Abbas and Ibn Zubayr ordered the water of Zamzam to be drained when a black person died in it, and had this Hadith been valid, the other companions and followers would have used it to support their arguments. Therefore, it should be considered weak like the narration about "ablution from something touched by fire." In "Ihya' al-Sunan", it is clarified that the Hadith of the two qullas should be understood in the context of when water is spread over the ground, as in ponds. The Hadith specifically addresses this scenario. Water spread over the ground, if its depth is such that it doesn't leave the ground exposed when drawn from, would be treated as plentiful (two qullas), and its edges would not move when the other side is disturbed. This is the definition of 'abundant water' in this school. For practical guidance, they taught it as being ten by ten for ease of understanding among the public. This has been tested and confirmed by our teacher, Sayyid Ahmad Rashid al-Janjohee. The reason behind this is that impurity dissipates and doesn't affect the whole surface of water used for ablution, but if the water is shallow or limited, impurity has a stronger effect on the parts of the water, requiring careful consideration. The narration from al-Tahawi and others, including the one related by Abd al-Razzaq from Abu Sa'id al-Khudri, mentions that the Prophet ﷺ drank or performed ablution from a pond where dog and cat carcasses were thrown. Upon being informed about this, the Prophet ﷺ declared: "Water is not made impure by anything." This illustrates the idea that water, regardless of what may fall into it, does not become impure unless its qualities (taste, smell, or color) change due to contamination. Scholars have differed on the issue of whether water becomes impure (najis) upon contact with impurity. The Zahiriyyah and Imam Malik's view is that water does not become impure by contact with impurity unless one of its three qualities (taste, smell, or color) changes. The Hanafi, Shafi'i, Hanbali, and Ishaq schools, however, hold that even a small quantity of water becomes impure upon contact with impurity, even if its qualities do not change. They disagreed on what constitutes a "small quantity," with Imam Shafi'i and Imam Ahmad specifically determining the quantity by the "two qullas" measure (a large container). Imam Abu Hanifah, in the Hidayah, defined a large pond where one side does not move when the other side is disturbed as a space from which ablution can still be performed if the impurity is on one side. Some scholars estimated this space to be around "ten by ten" with the span of a cubit for ease, and this is the position followed in fatwas. Hadith about the protected area (harim) of a well: Narration 553 mentions that the Prophet ﷺ said the protected area (harim) of a well extends forty arms' length from all sides. [Narrated by Ahmad. Narration 554 reports that the Prophet ﷺ stated anyone who digs a well would have a protected area of forty arms' length surrounding it. [Narrated by Abu Yusuf, Ibn Majah, and al-Tabarani from Abdullah ibn Mughaffal. Narration 555 reports that al-Sha'bi said the protected area around a well extends forty arms' length from each side, and no one is allowed to enter this area or its water. [Narrated by Abu Yusuf. The scholar Sadr al-Shari'ah stated that this area is a protected space, and it is forbidden to dig another well within this protected area, as the water from the first well might be affected, resulting in impurity. However, wells outside of this space, defined as "ten by ten," are not subject to the same restriction. These narrations and scholarly opinions highlight the significance of maintaining the purity of water sources and ensuring that one well does not negatively affect another, particularly when dealing with the potential spread of impurity. The ten by ten measurement is a standard used to ensure that the area is adequately protected from contamination.

(۱) قوله: انتهيت إلى غدير إلخ : قال علي القاري في شرح النقاية»: واعلم أن علماءنا اتفقوا على أن الغدير العظيم في حكم الجاري، واختلفوا بماذا يُعتبر ؟ فقال المتقدمون بعدم تحرك طرفه عند تحريك الطرف الآخر بأن لا ينخفض ولا يرتفع عن ساعته. ثم عن أبي حنيفة لتحريك الاغتسال؛ لأن الحاجة إلى الحياض فيه أشد، وهو رواية عن أبي يوسف، وعنه تحريك اليد؛ توسعة على الناس، وعن محمد تحريك التوضى؛ لأنه الوسط، وهو رواية عن أبي حنيفة وفي الغاية: ظاهر الرواية عن أبي حنيفة اعتباره بغلبة الظن بأن غلب على ظن المتوضئ وصول النجاسة إلى الجانب الآخر لا يتوضأ به، وإلا توضأ، قال : وهو الأصح. وقال أبو عصمة: كان محمد يقدره بعشر في عشر، ثم رجع إلى قول أبي حنيفة، وقال: لا أقدر فيه شيئا، لكن التقدير مختار ابن المبارك ومشايخ بلخ وجماعة من المتأخرين، قال أبو الليث وعليه الفتوى، وبه قال صاحب الهداية». ثم اعلم أن الشافعي قدره بقلتين بحديث القلتين، قلنا: ضعفه جماعة منهم الحافظ ابن عبد البر والقاضي إسماعيل بن إسحاق وأبو بكر بن العربي المالكيون، وقال البيهقي: إنه ليس بالقوي، وقد تركه الغزالي والروياني مع شدة اتباعهما للشافعي، وعن أستاذ البخاري علي بن المديني أنه قال: لم يثبت حديث القلتين، ولأن ابن العباس وابن الزبير أمرا بنزح ماء زمزم حين مات فيها الزنجي، ولو كان هذا صحيحا لاحتج به بقية الصحابة والتابعين عليهما به فيرد كخبر: الوضوء مما مسته النار. ثم حديث القلتين ضعفه أبو داود أيضا، للاضطراب في سنده، كذا في متنه. اهـ وقال في إحياء السنن: وما روي من أحاديث القلتين يحمل على ما إذا كان الماء مبسوطا على الأرض، كما يكون في الحياض. وقد وقعت الأحاديث في جواب السؤال عنها، والمبسوط من القلتين إذا كان عُمقه بحيث لا ينحسر الأرض بالاعتراف منه، كان في السعة، حيث لا يتحرك طرف منه بحركة طرف آخر. وهذا هو حد الكثير في المذهب. وقد رووه للضبط على العوام بعشر في عشر. هذا من إفادات سيد العلماء في عصره مولانا رشيد أحمد المحدث الجنجوهي، وجربناه نحن فوجدناه كذلك. والسر في قيد البسط أن النجاسة يضمحل، ولا يؤثر في كل وجه الماء الذي هو محل للاغتراف للوضوء، وإذا قل السعة قوي أثر النجاسة في أجزاء وجه الماء، فتدبر.