Fath al-Rabbani

Benefits: … Now we determine the difference between abundant water (mā’ kathīr) and little water (mā’ qalīl) and specify their quantities, although this issue is disputed. According to the Shāfiʿiyyah and Hanābilah, the dividing line between abundant and little water is the hadith of the two qullahs. We also hold this view. Its details are as follows:

Abundant water (mā’ kathīr): This is water that is two qullahs or more. Such water does not become impure by the falling of impurity into it, unless its taste, color, or smell changes due to that impurity.

Little water (mā’ qalīl): This is water that is less than two qullahs (large jars). Such water becomes impure even if a small amount of impurity falls into it, whether its taste, color, or smell changes or not.

The above determination is made in light of the following ahadith:

(1) From Abu Hurayrah radi Allahu anhu, he said: The Messenger of Allah sallallahu alayhi wa sallam said: “The purification of the vessel of one of you when a dog licks it is to wash it seven times, the first of them with earth.” … In another narration: He sallallahu alayhi wa sallam said: “Pour out that water.” (Sahih Muslim: 279) From this hadith, it is understood that little water becomes impure absolutely by a dog licking it. The reasoning is that the vessels commonly found in homes are less than two qullahs in volume.

(2) The first hadith of this chapter, in which the mention of two qullahs occurs.

(3) It is possible that the ahadith mentioned under the heading of the ruling on the leftover of a cat can also be used as evidence here, because the Companions understood that the cat was impure, and thus its leftover would also be impure. Then the Prophet sallallahu alayhi wa sallam clarified that the cat is not impure, while the vessels in which cats put their mouths in homes are small.

(4) The hadith in which the Prophet sallallahu alayhi wa sallam commanded that the affected part around a dead mouse in a solid substance be thrown away, and not to go near a liquid substance, can also be used as evidence that a small quantity of something becomes impure, because such things are generally in small quantities. This hadith is coming under number (438).

Allamah Abdul Hayy Lakhnawi said in (al-Siʿāyah: 1/377): “Upon surveying all sides, it is apparent that this hadith is authentic, free from all types of opposition, contradiction to consensus, abrogation, or interpretation, etc.” And in (ʿUmdat al-Riʿāyah: 1/81) he said: “The quantity of two qullahs is established by an authentic hadith; there is no Sharʿi evidence for the ten-by-ten (10×10 hand-span pond).”

Janab Rashid Ahmad Gangohi said: “The hadith upon which Imam Shafiʿi rahimahullah based his argument is of strong isnad and reliable. The answers given by the Hanafis do not satisfy a sound nature. You know that this is obstinacy.” (al-Kawkab al-Durri: 1/40, 43, referenced in Mirqat al-Mafatih: 2/175)

Those who declared it to be mudtarib (problematic), their answer has been given in Tahdhib al-Sunan by Ibn al-Qayyim, Tuhfat al-Ahwadhi, and the commentary of Tirmidhi by Ahmad Shakir. It is thus known that as long as the characteristics (color, taste, smell) of water of two qullahs or more do not change due to impurity, the water remains pure. The hadith scholars and jurists are agreed that if the characteristics change due to impurity, the water becomes impure.

Determining the Qullah (jar)

Abu Ubayd Qasim ibn Sallam said: “What is meant is the large qullah, for if the small one were meant, there would be no need to mention the number, as two small ones could fit into one large one. As for the determination of the large one, it is referred to the custom of the people of Hijaz, and it is apparent that the Lawgiver, alayhi salam, left its specification for the sake of ease. It is well known that he only addressed the Companions with what they understood, so there is no ambiguity.” … In the hadith, by two qullahs is meant a large jar. If a small jar were meant, there would be no need to specify two, since two small jars could fit into one large one. As for determining the size of this large jar, it will be understood in light of the custom of the people of Hijaz. It appears that the Lawgiver, for the sake of ease, did not specify their limit. However, it is known that the Companions would only be addressed with what they understood, so there remains no ambiguity in this issue. (Tuhfat al-Ahwadhi: 1/70)

Azhari said: “The qullahs differed in the villages of the Arabs, and the qullahs of Hajar were the largest. The qullahs of Hajar were well-known in craftsmanship and known in quantity. The word qullah is a shared term, and after restricting it to one of its known meanings, i.e., vessels, it remains ambiguous between large and small. The evidence that it refers to the large ones is that the Lawgiver set the limit by number, which indicates that he referred to the largest, for there is no benefit in specifying two small qullahs when it could be specified by one large one.” … In the Arab villages, qullahs were of different sizes. The qullahs of Hajar were the largest, with a specific design and known quantity. Qullah is a shared term that includes both small and large jars, but in the hadith, the large qullah is meant, because the Lawgiver, alayhi salam, set a limit by number (i.e., two), which shows that the large qullah is intended. Specifying two small qullahs when one large one would suffice is pointless. (Tuhfat al-Ahwadhi: 1/70)

Rashid Ahmad Gangohi Deobandi writes: “To claim that there is ambiguity in the meaning of qullah is mere assertion. For the Companions, qullah was the name of a known thing. Your ignorance of it will not harm you. In other narrations, the words ‘qullahs of Hajar’ occur, which clarify this ambiguity.” (referenced in Mirqat al-Mafatih: 2/173)

Allamah Zaylaʿi Hanafi said: “Al-Bayhaqi said in Kitab al-Maʿrifah: The qullahs of Hajar were well-known among the people of Hijaz, and due to their fame, the Messenger of Allah sallallahu alayhi wa sallam likened the fruit of Sidrat al-Muntaha, which he saw on the night of Miʿraj, to the jars of Hajar.” (Nasb al-Rayah: 1/112)

Summary: … The intent of the Prophet sallallahu alayhi wa sallam was the jars of the region of Hajar. And Allah knows best.

The weight of two qullahs of Hajar

Imam Sanʿani said: “The two qullahs of Hajar are approximately five hundred ratl.” (Subul al-Salam: 1/40) And one ratl is equal to ninety mithqal. According to this calculation, five hundred ratl is approximately 210 sīr and 15 chhatank, which in modern weight is about 184.700 kilograms, i.e., 4 mann, 24 kilo, and 700 grams.

In Hanafi fiqh, the following three opinions have been presented regarding the quantity of abundant water, and no marfuʿ narration has been presented in favor of any opinion:

(1): Ten by ten (a pond of ten hand-spans square)
(2): A pond so large that a movement made at one edge does not reach the other edge. Regarding the manner of making the movement, there are also three different opinions.
(3): The amount of water which, in the estimation of the one performing ablution (wudu), is considered abundant.