Explanation of the Book of Purification-02

The Shaykh :"And from Abu Umamah al-Bahili (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said:

Water is not made impure by anything.

إن الماء لا ينجسه شيء

Sunan Ibn Majah 520Da'if (Darussalam)

". The author here says: (peace and blessings be upon him), and this is the well-known practice among scholars when transmitting hadiths. But if someone were to ask, why do we not complete it by saying "and his family"? Because when it was asked of the Messenger of Allah (peace and blessings be upon him), "How do we send blessings upon you?" he said: Yes, and if you restrict it to what the scholars have done, that is something not to be criticized; the scholars have followed it, and there is good in it, if Allah wills. "

Water is not made impure by anything except that which changes its smell, taste and color.

إن الماء لا ينجسه شيء إلا ما غلب على ريحه وطعمه ولونه

Sunan Ibn Majah 521Da'if (Darussalam)

Ibn Majah narrated it, and Abu Hatim graded it as weak".
Yes, he says that water does not become impure by anything. Compare this with the first hadith where it said that it is pure and does not become impure by anything. Accordingly, the meaning of
He said: "Overpowers" means that the water changed by it, because if the water changed by it, then it overpowered by what? By the smell, in that the smell of the impurity overpowered and became apparent from the water. But is it required that this overpowering be apparent to everyone, or is it sufficient if it appears to some people, provided they are not obsessive? The apparent view is the latter: if it appears to some people, provided they are not obsessive, because the obsessive person imagines that something has changed when it has not. But if it appears to some people, the ruling is established, just as if one of the people sees the crescent moon in Ramadan, what happens? The ruling is established. Similarly, if we find two people, one who smelled it weakly and the other who smelled it strongly, and the second said that it changed due to impurity, that is sufficient. And the hadith says: And this also, the taste differs greatly among people. Some people are delicate in their taste; if a thing changes even slightly, they know it. And some people have a weak taste; they do not distinguish or differentiate unless the difference is strong. So what is the criterion? The middle of people, or the strongest among people, if he is not obsessive? Also, the perception of color differs among people, does it not?
The student: Yes.

The Shaykh : Some people have strong eyesight, while others do not. If one of them establishes that a change has occurred, provided he is not one who suffers from obsessive doubts, then his testimony is accepted. When we look at this hadith, we find that the water must change in all three characteristics: smell, taste, and color. Is this what is intended? Let us listen to what the author says: "And al-Bayhaqi has:

Water is pure unless any impure thing is added which changes its smell, taste and colour

الماء طهور إلا إن تغير ريحه أو طعمه أو لونه بنجاسة تحدث فيه

Bulugh al-Maram 4

" This narration clarifies what? That if one of the characteristics changes, the ruling is established. The evidence for this is his statement: The "aw" here indicates variety, unlike the narration of Ibn Majah, which used the "waw" indicating conjunction. Accordingly, we qualify the narration of Ibn Majah with the narration of al-Bayhaqi and say: If the smell, or the taste, or the color changes due to impurity, it is ruled impure.