Continuation of the review of the hadith: “Nothing renders water impure except that which overpowers its …”

The Shaykh : Water is divided into two categories, with no third, and you have understood the basis of the evidence.
Second: Water does not become impure except through change, based on his saying: and a narration in al-Bayhaqi with the variation: Now, if impurity falls into it, even if it changes it, based on this principle established on the hadith, it remains purifying, whether little or much.
The third principle: If one of its qualities—taste, color, or smell—changes due to impurity, it becomes impure; it becomes impure, based on his saying: .
The fourth principle: The impurity that affects water is that which occurs within it. Accordingly, if the smell of water changes due to a carcass nearby, it remains purifying, because the hadith of al-Bayhaqi What is outside the water is not something that occurred within it. Some have reported the consensus of the scholars on this, meaning that if water changes due to proximity without impurity occurring within it, it remains purifying.
The fifth principle: The original state of water is purity, based on his saying: The new occurrence is not ancient but subsequent. Accordingly, if you find water and doubt whether it is purifying or impure, it is purifying, because it cannot transition from purity except by impurity occurring within it, and the new occurrence is subsequent to the original state. If someone asks, “With what do we purify the water?” meaning, if we know it has become impure, with what is it purified? We say it is purified by any remover of impurity, any remover of impurity, for it is purified by it. Why? Because the ruling revolves with its cause in existence and absence. As long as the Lawgiver has conditioned the impurity of water on the change of taste, color, or smell, whenever that ceases, it becomes what? Purifying, by any means. For example, if we add chemical substances to this water until the impurity is gone—no taste, no color, no smell—it becomes purifying. It is permissible to perform ablution with it, permissible to water palm trees and crops, and permissible to drink it, provided there is no harm to the person in doing so, because the ruling revolves with its cause. Likewise, if the winds and sun cause the impurity to disappear on its own without any action, it also becomes purifying, because the ruling revolves with its cause. Likewise, if the impurity is in one side where we see its effect in that side—color, taste, or smell—but the rest of the sides have not changed, and we take that part and what is around it that has changed, what remains is what?
The student: Purifying.

The Shaykh : Purifying; the remainder remains purifying. This applies if the water is somewhat thick, not natural, because impurity does not spread in such a state. Evidence for this is that the Prophet (peace and blessings be upon him) was asked about a mouse that dies in fat, and he said: The hadith containing the detail, “If it is liquid, do not approach it, and if it is solid, throw it out and what is around it”, is not authentic. What is in the two Sahihs is that he said: Then, the common state of fat in the Hijaz is that it is not solid, because the Hijaz is a hot region. In any case, the principle in purifying what has become impure is: whenever the impurity is removed by any remover, or disappears on its own, it becomes purifying, cleansing from new occurrences and impurities. As for the issue of drinking, if its purity is achieved through treatment with chemicals, this is left to the judgment of doctors. If they say it is not harmful, then it may be drunk, because its impurity has been removed.
Now we begin the new lesson.