Benefits of the Hadith (Water is not rendered impure by anything except what overpowers it . . . ).
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The Shaykh : Among the benefits of this hadith is that the original state of water is purity, and that it is not ruled impure except by a change.
Another benefit is that it qualifies the previous hadith of Abu Sa'id, because the hadith of Abu Sa'id is general, and this one is qualified by what?
The student: By the change.
The Shaykh : By a change in its taste, color, or smell. Another benefit is that the evidences from the Qur'an and the Sunnah are interpreted in light of one another, because they emanate from a single source. It is not possible for us to treat them as scattered and divided, thereby becoming among those who split the Qur'an into parts. Rather, we say that the Qur'an qualifies some of itself and specifies some of itself, and the same applies to the Sunnah. This is a matter of consensus, although scholars may differ on certain matters for one reason or another. Otherwise, the scholars are unanimous that the Shari'ah is one, and whatever is stated generally in one place and qualified in another must be considered what? Qualified.
Now, among the benefits of this hadith is that if water changes in taste, color, or smell with an apparent and clear change, it transitions from being purifying to what? To being impure.
One of its benefits is that water is divided into only two categories: purifying and impure. There is no third category called "pure," contrary to the position of many jurists who hold that water is either purifying, pure, or impure. If it is pure in itself and purifies others, it is purifying. If it is impure in itself and renders others impure, it is impure. If it is pure in itself but does not purify, it is pure but not purifying. However, this division is a significant matter. If it were part of the Shari'ah of Allah, it would have been clarified in the Book of Allah or the Sunnah of His Messenger (peace and blessings be upon him), because great matters depend on it. What depends on it? It affects prayer, which is among the greatest of matters. If this were part of the Shari'ah of Allah, Allah and His Messenger would have clarified it with a sufficient and complete explanation. Since that did not happen, and rather it was said that water is not rendered impure by anything,Sunan Abi Dawud 67Sahih (Al-Albani) we know that there is no category called "pure." This is what the hadiths indicate, and it is the choice of Ibn Taymiyyah (may Allah have mercy on him), who said: Water is either purifying or impure, and there is no third category. Yes?
Another benefit is that it qualifies the previous hadith of Abu Sa'id, because the hadith of Abu Sa'id is general, and this one is qualified by what?
The student: By the change.
The Shaykh : By a change in its taste, color, or smell. Another benefit is that the evidences from the Qur'an and the Sunnah are interpreted in light of one another, because they emanate from a single source. It is not possible for us to treat them as scattered and divided, thereby becoming among those who split the Qur'an into parts. Rather, we say that the Qur'an qualifies some of itself and specifies some of itself, and the same applies to the Sunnah. This is a matter of consensus, although scholars may differ on certain matters for one reason or another. Otherwise, the scholars are unanimous that the Shari'ah is one, and whatever is stated generally in one place and qualified in another must be considered what? Qualified.
Now, among the benefits of this hadith is that if water changes in taste, color, or smell with an apparent and clear change, it transitions from being purifying to what? To being impure.
One of its benefits is that water is divided into only two categories: purifying and impure. There is no third category called "pure," contrary to the position of many jurists who hold that water is either purifying, pure, or impure. If it is pure in itself and purifies others, it is purifying. If it is impure in itself and renders others impure, it is impure. If it is pure in itself but does not purify, it is pure but not purifying. However, this division is a significant matter. If it were part of the Shari'ah of Allah, it would have been clarified in the Book of Allah or the Sunnah of His Messenger (peace and blessings be upon him), because great matters depend on it. What depends on it? It affects prayer, which is among the greatest of matters. If this were part of the Shari'ah of Allah, Allah and His Messenger would have clarified it with a sufficient and complete explanation. Since that did not happen, and rather it was said that water is not rendered impure by anything,