Fath al-Rabbani

Benefits: … However, these ahadith do not necessitate that such water becomes impure (najis) or ceases to be purifying (mutahhir), because according to the ahadith of the next chapter, the Prophet sallallahu alayhi wa sallam himself performed ablution (wudu) and ritual bath (ghusl) with the leftover water from the ritual bath of Umm al-Mu’minin (radi Allahu anha) after major ritual impurity (janabah). If merely performing ritual bath (ghusl) would affect the purifying nature (tahuriyyah) of the water, then the Prophet sallallahu alayhi wa sallam himself would not have performed ablution or ritual bath with it. In reality, in these blessed ahadith, taking into consideration human nature, it is discouraged (tanzihi) to use such water, otherwise, if someone wishes to use it, there is no harm in it, as is established by several ahadith mentioned in these three or four chapters. If the fundamental reason for this prohibition is considered to be the water having been used, then at the end of the first hadith, the Prophet sallallahu alayhi wa sallam would not have said that they should scoop up water together (i.e., bathe together at the same time). Because when performing ablution or ritual bath together in one vessel at the same time, each person uses the leftover water of the other.