Clean and Unclean Water in Islam: Signs and Guidelines for Purity
Clean and Unclean Signs of Water According to Islam ~ Hi! In this article, I will invite you to recognize the characteristics of unclean water. As Muslims, we must understand this very well because it involves the obligation to carry out religious duties. Imagine the consequences if we don't know whether the water we use for ghusl, wudu, drinking, cooking, washing clothes, etc., is pure or unclean! If the water is pure, then it doesn’t matter. But if the water is unclean, the acts we perform, such as prayer and reading the Quran, will be invalid.
Actually, there is a hadith from the Prophet Muhammad that describes the signs of clean and unclean water.
Hadith About Clean and Unclean Signs of Water
The hadith about clean and unclean signs of water that I refer to is as follows:
عَنْ أَبِيْ أُمَامَةَ الْبَاهِلِيِّ رَضِيَ اللهُ عَنْهُ قَالَ : قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْمَاءَ لَا يُنَجِّسُهُ شَيْءٌ إِلَّا مَا غُلِبَ عَلَى رِيْحِهِ وَطَعْمِهِ وَلَوْنِهِ . أَخْرَجَهُ اِبْنُ مَاجَهْ
From Abu Umamah al-Bahili radliyallahu anhu, he said, "The Messenger of Allah sallallahu alaihi wa sallam said, 'Surely, water is not rendered unclean unless its smell, taste, or color changes.'" The hadith is narrated by Ibn Majah.
Dear readers! If we examine the hadith above, we will understand that there are three properties of water that we can use to determine whether the water is pure or unclean. These three properties are aroma, taste, and color. According to the hadith, water is not considered unclean unless one or all three of these properties change due to the introduction of something unclean.
For example, if there is a container of water in our bathroom and an object falls into it without altering any of the water's properties, then the water remains pure. We can use it for bathing, wudu, etc., because it is indeed pure and purifying. Similarly, if an object falls into coffee or tea and does not change their original properties, then the coffee and tea remain clean, and we may drink them. The opposite is also true!
However, Muslim scholars have different opinions regarding water that is considered unclean, yet none of its properties change. Imam Malik argues that the water remains clean, whether in small or large quantities, due to other hadiths:
عَنْ أَبِيْ سَعِيْدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ : قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : إِنَّ الْمَاءَ طُهُوْرٌ لَايُنَجِّسُهُ شَيْءٌ . أَخْرَجَهُ الثَّلَاثَةٌ
From Abu Sa'id al-Khudri radliyallahu anhu, he said, "The Messenger of Allah sallallahu alaihi wa sallam said, 'Surely, water is pure and cannot be defiled by anything.'" The hadith is narrated by three sources (Abu Daud, at-Tirmidhi, and an-Nasa'i).
Imam Malik also stated that if the unclean substance changes one of the properties of the water, then the water becomes unclean. According to the Shafi'i, Hanafi, and Hanbali schools of thought, if the water is in a small quantity, it is considered unclean, but if it is in a large quantity, it is not unclean. A small amount of water is less than two Qullahs (about 203.125 liters), whereas a large amount of water is two Qullahs or more.
Hadith About Qullah
The hadith about water in the amount of two Qullah is as follows:
عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ : قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : إِذَا كَانَ الْمَاءُ قُلْتَيْنِ لَمْ يَحْمِلْ الْخَبَثِ . وَفِيْ لَفْظٍ : لَمْ يَنْجُسْ . أَخْرَجَهُ الْأَرْبَعَةُ
From Abdullah bin Umar radliyallahu anhu, he said, "The Messenger of Allah sallallahu alaihi wa sallam said, 'If the water is as much as two Qullah, it does not carry impurities.' In another narration: 'It is not considered unclean.'" The hadith is narrated by four scholars (Abu Daud, at-Tirmidhi, an-Nasa'i, and Ibn Majah).
Just for your information, the hadith above is narrated by Abu Umamah al-Bahili. Do you know who he is? He is Shuddai bin 'Ajlan al-Bahili, a renowned companion of the Prophet Muhammad. He narrated 250 hadiths. He lived in Egypt, then moved to Homs and passed away there in 81 Hijri. He was the last companion of the Prophet Muhammad to die in Sham.
As for Abu Sa'id al-Khudri, his full name is Sa'ad bin Malik bin Sinan al-Khudri. He pledged allegiance under the tree and participated in all battles after the Battle of Uhud. He was a knowledgeable companion who narrated 1170 hadiths. He passed away in 74 Hijri after living for 86 years.
Regarding Abdullah bin Umar, he was the son of Umar bin Khattab. He embraced Islam in his childhood in Makkah. He migrated with his father and participated in the Battles of Khandaq and Bi'atu ar-Ridwan. He narrated 1630 hadiths. He passed away in Makkah in 94 Hijri and was buried there.
Conclusion
In conclusion, understanding the distinction between clean and unclean water is essential for Muslims to ensure the validity of religious practices like prayer and ablution. As explained in the hadiths, water is considered pure unless its smell, taste, or color is altered by impurities. Scholars have differing views on how to treat water when no visible change occurs, with some, like Imam Malik, maintaining its purity regardless of quantity. Others, such as the Shafi'i, Hanafi, and Hanbali schools, distinguish between large and small quantities of water in determining cleanliness. This knowledge helps us uphold religious obligations in accordance with Islamic teachings. May this article serve as a useful guide in understanding the characteristics of water in Islam. Ameen!
One of the most striking aspects of the article is its reliance on a key hadith narrated by Abu Umamah al-Bahili, which succinctly outlines the three signs of unclean water: changes in smell, taste, or color due to impurities. This hadith serves as a foundational guideline for Muslims in determining the purity of water. The clear and straightforward manner in which the article explains this hadith makes it easy for readers, regardless of their level of Islamic knowledge, to grasp its significance.
The inclusion of various scholarly perspectives, particularly the opinions of Imam Malik and the Shafi'i, Hanafi, and Hanbali schools of thought, adds depth and richness to the discussion. By addressing these differences, the article highlights the diversity within Islamic jurisprudence and underscores the flexibility and practicality of Islamic teachings. For instance, Imam Malik's stance that water remains pure unless its properties change, irrespective of quantity, reflects an emphasis on practicality, especially in regions where water scarcity might be an issue. On the other hand, the distinction made by the other schools between large and small quantities of water emphasizes the importance of caution and meticulousness in acts of worship.
The discussion of the two Qullah threshold is particularly valuable, as it connects the theoretical aspects of jurisprudence with practical applications. By citing the hadith of Abdullah bin Umar, the article ensures that readers are not only informed about the rulings but also the authentic sources behind them. This attention to detail fosters a deeper appreciation for the methodology of deriving Islamic rulings.
Moreover, the brief biographies of the narrators—Abu Umamah, Abu Sa'id al-Khudri, and Abdullah bin Umar—are a thoughtful addition. These details provide readers with context about the companions of the Prophet Muhammad who transmitted these hadiths, deepening their connection to the knowledge and its origins.
In conclusion, this article stands out as an essential guide for Muslims seeking to understand the signs of clean and unclean water. Its use of authentic sources, explanation of differing scholarly views, and practical applications make it a highly valuable resource. The clarity and depth of the explanations ensure that readers walk away with not only theoretical knowledge but also the confidence to apply it in their daily lives. May this knowledge continue to benefit the ummah. Ameen.