Ibn Majah

Benefits and Issues:
➊ «قله» refers to the well-known large jars of the region of Hajar. Approximately two hundred and ten liters of water can be contained in these two jars.
➋ The meaning of "not becoming impure" is that if any impurity falls into this quantity of water and none of its three characteristics (color, smell, and taste) changes, then it remains pure. Therefore, if there is any visible impurity, it should be removed and the water may be used. The minimum quantity for «ماء كثير» is this very two qullahs (i.e., two hundred and ten liters).
➌ After accepting Islam, the psychology of these Arab Bedouins became so sensitive regarding purity and impurity that they would ask the Messenger of Allah (sallallahu alayhi wa sallam) such questions.

� Fiqh al-Hadith
◈ Imam Ibn Khuzaymah rahimahullah and Imam Ibn Hibban rahimahullah state that this hadith is authentic. [بلوغ المرام : ص 2]
◈ Imam Hakim rahimahullah states that it is authentic according to the conditions of Bukhari and Muslim.
◈ Imam Ibn Mandah rahimahullah says that it is according to the condition of Muslim.
◈ Imam Ibn Ma'in rahimahullah has called its chain of narration strong.
◈ And Ibn Daqiq says that some hadith scholars have declared it authentic and it is also authentic according to the method of the jurists. [ملخصا التلخيص الحبير : ج 1، ص 18، 17]
◈ Imam Tahawi Hanafi states:
«خبر القلتين صحيح و اسناده ثابت .»
“That is, the hadith of the two qullahs is authentic and its chain of narration is established as authentic.” [بحواله مرقاة : ج 2، ص 55]
◈ The founder of Darul Uloom Deoband, Maulana Qasim Nanotwi states:
«وقد اخذ فيما اختاره بحديث جيد الاسناد قابل للاعتماد .»
“That is, the hadith of the two qullahs upon which Imam Shafi'i acted is reliable and has a strong chain of narration.” [الكواكب الداري : ص 40، ج 1]

Objection of the objector: SA This hadith is also against you because from it it is understood that two qullahs of water are never rendered impure no matter how much impurity falls into them. There is no restriction on the amount of impurity in filth, so it should be that if four qullahs of impurity fall into two qullahs of water and its color completely changes... EA SH Commentary: EH
Firstly, when double the amount of impurity falls into the water, it is no longer water but, in ruling, becomes impurity itself because the characteristics of water no longer remain in it. Therefore, due to the predominance of impurity, the water takes the ruling of impurity. Thus:
◈ Allamah Ibn Abd al-Barr states:
«وهذا إجماع فى الماء المتغير بالنجاسة وإذا كان هذا هكذا فقد زال عنه اسم الماء مطلقاً» [التمهيد لما فى الموطأ من المعاني والأسانيد : ص332 ج1]
“That is, there is consensus of the Ummah that when water changes due to impurity falling into it, then at that time the name of water is removed from it.”
Secondly: Hypothetically, if double the amount of impurity falls into a Hanafi reservoir, then according to the Hanafis as well, that reservoir becomes impure. Therefore, the same evidence by which you have declared the reservoir impure, consider that as our evidence as well, because just as your reservoir, despite being a large quantity of water, became impure, similarly, according to the noble hadith scholars, water of the amount of two qullahs, despite being a large quantity, became impure.

Another objection of the objector: SA Qullah is also used for a water jar, for human stature, and for the peak of a mountain. Here, the meaning of qullah is human stature, and the intention is not to indicate depth but to express length. EA SH Commentary: EH It is accepted that the meaning of qullah is used in abundance, but in the case of a word with multiple meanings, the decision is always made based on context as to which meaning is intended here. And here, the following words of the hadith are the context for its use in the meaning of a water jar:
«الماء يكون فى الفلاة من الارض وما ينويه من السباغ»
Thus:
◈ The crown of the Hanafis, Maulana Abdul Haq Muhaddith Dehlawi states:
«القلة بضم القاف و تشديد اللام بمعني الجرة العظيم اي الكوذ الكبير الذى يجعل فيها الماء وتسميتها لقلة اما من جهة علوها وارتفاعها اولان الرجل العظيم يرفعها والقلة اسم لكل مرتفع منه قلة الجبل وجمع القلة قلال بكسر القاف والمراد ههنا قلال هجر بفتحتين كما جاء صريحا فى بعض روايات هذا الحديث ويضا كان المعروف فى ذلك الزمان فالظاهر وقوع التحديد به والهجر اسم قرية ينسب اليه القلال وقال ابن جريح رايت قلال هجر كان كل قلة منها قربتين اور قربتين وشيا وقال الشافعي كان ذلك شي مبها واخذناه نصفا احتياط وكان القلتان خمس قرب انتهي ملخصا»
“Qullah, with a damma on the qaf and shadda on the lam, is a large water jar. Qullah is named either due to the height of the jar or because a tall person could lift it, and qullah is used for every elevated thing (even for a street and a camel’s light load), such as the peak of a mountain, and the plural of qullah is qilal with a kasra under the qaf. And here, the jars of the village of Hajar are meant, as is clearly explained in some narrations, and in that era, the famous jar was also from there. Therefore, it is clear that this is the limit for the amount of abundant water, and Hajar is the village to which the jars are attributed in Arabia. And Imam Ibn Jurayj states that I have seen those jars; each one holds two water skins or a little more, and Imam Shafi'i said that saying ‘a little more’ is ambiguous, so for caution, if half is taken, it becomes two and a half water skins, so two qullahs of water become equal to five water skins.” End quote. [لمعات : ج2، ص 135]

1:
The meaning of "qullah" is "pitcher." Here, what is meant are the pitchers of the tribe of Hajar, because in Arabia these pitchers were well-known and famous. Each of these pitchers could hold two hundred and fifty ratl of water. Therefore, the quantity of water for two qullahs is five hundred ratl, which, according to modern measurements, is two quintals and twenty-seven kilograms.

2:
Some people have translated ((لَمْ يَحْمِلْ الْخَبَثَ)) as "it will be unable to bear impurity," meaning it will become impure. However, this translation is not correct for two reasons. First, in an authentic narration of Abu Dawud, it is stated: ((اِذَا بَلَغَ المَاءُ قُلَّتَيْنِ فإنَّہُ لاَینَجُسْ)), meaning: If the water reaches this amount, it does not become impure by impurity falling into it. If it is less than this amount, it will become impure by impurity falling into it, even if its color, taste, and smell do not change. And if it is more than this amount, it will not become impure by impurity falling into it, unless its color, taste, or smell changes. Therefore, this narration will be interpreted accordingly, and the meaning of ((لَمْ يَحْمِلْ الْخَبَثَ)) will be ((لَم ینَجُسْ))—"it does not become impure." Second, by specifying "qullatayn" (two qullahs), the Prophet sallallahu alayhi wa sallam has set a limit for water, and if this meaning is taken (i.e., "unable to bear impurity"), then this specification becomes invalid, because less than two qullahs and two qullahs would both fall under the same ruling.

52. Commentary:

➊ The purpose of the chapter is to define the limit of "abundant water" (mā’ kathīr), which does not become impure by a small amount of impurity, provided its color, smell, or taste does not change.

➋ «قُلَّة» refers to a large jug. Due to the difference in the size of these jugs, there has been a difference of opinion regarding their capacity. However, in Arabia, the jugs of Hajar (the name of a city or settlement) were well-known and famous. Poets have frequently mentioned them in their poetry, and they are also often cited in proverbs. The jug mentioned in the hadith refers specifically to the jug of Hajar; no other jug can be intended. The jug of Hajar had the capacity to hold two and a half sā‘ (a traditional measure) of water, so the amount of water in two such jugs would be five hundred ratl, which, according to modern measurements, is two hundred and twenty-seven kilograms.

➌ The Shari‘ah has made a distinction between the rulings for a small amount of water (qalīl mā’) and a large amount of water (kathīr mā’). A small amount of water becomes impure even with a little impurity, even if its color, smell, or taste does not change. However, abundant water does not become impure until its color, smell, or taste changes due to impurity. Clearly, a small amount of water would be in a container, and it is possible and easy to protect water in a container, whereas abundant water would be in an open place, and it is not possible to protect open water. Various things fall into it through wind and rain. The impurities of animals and birds also fall into it. If it were declared impure due to a small amount of impurity, people would face extreme hardship. Removing hardship is also a permanent principle of the Shari‘ah. Therefore, open water remains pure until so much impurity mixes with it that its color, smell, or taste changes.

➍ Although color, smell, and taste are not mentioned in this hadith, they are explicitly mentioned in other ahadith. When issuing a fatwa, it is not permissible to base it on a single narration; rather, all verses, ahadith, and traditions related to the issue at hand must be considered before drawing a conclusion.

➎ The scholars of the Hanafi school did not accept this specific limitation, but instead set their own limit of ten by ten (10x10). In addition, there is severe disagreement among them, to the extent that there are fourteen different opinions among their jurists regarding the definition of small and large amounts of water.

➏ For detailed rulings and issues related to water, see the introduction to Kitāb al-Miyāh (The Book of Water).

329. Commentary: See Sunan an-Nasa'i, Hadith: 52 and its benefits and issues, as well as the introduction to the Book of Purification (Kitab al-Miyah).

Commentary: (1) (Qullatayn)
Refers to a large earthenware jar.
In Arabia, jars made in the region of Hajar were well-known.
This jar was so large that it could hold two and a half water-skins (mashk) of water; therefore, the amount of two jars equals five water-skins.
The scholars have stated that the quantity of water in two jars is five hundred ratl.
One ratl is equivalent to half a seer, that is, forty tolas (troy ounces).
Thus, the amount of five water-skins is approximately two hundred and forty kilograms, or according to some authorities, two hundred and twenty-seven kilograms.
That is, if a pond contains approximately this much water, then one may perform ablution (wudu) and other acts by taking water from it.

(2)
Some authorities have interpreted (qullatayn)
as the peak of a mountain.
In their view, no specific quantity of water is intended, but rather a very large amount of water is meant, as if it is so much that even the peak of a mountain would be submerged.
This interpretation is not correct because the question pertains to those ponds that form in open fields from rainwater and the like.
It cannot be conceived regarding them that their quantity would be likened to mountains.
Secondly, if this were the intent of the hadith, then the Prophet (sallallahu alayhi wa sallam) would have absolutely prohibited using water from such springs and ponds, since there is a possibility of their being impure.
Thirdly, if mere abundance were intended, it would have been said, "water as much as a mountain."
The mention of the number two makes it clear that a specific quantity is intended.
Fourthly, a mountain can be used as a metaphor for height, but it is not plausible to use a mountain as a metaphor for depth.

(3)
In some narrations, the words of this hadith are:
(lam yahmil al-khabath)
"It does not carry impurity" (Jami‘ at-Tirmidhi, Book of Purification, Chapter: 50, Hadith: 67)
Some authorities have interpreted this to mean that this amount of water cannot bear impurity, i.e., it becomes impure.
The wording of the hadith under discussion makes the error of this interpretation apparent and determines the original meaning.
That is, such an amount of water is considered abundant (kathir)
and thus, its state of purity is not nullified by a small amount of impurity.

Benefit:
It is clear from other narrations that the original specification is two large containers.
If the water is less than this amount, then if any impure substance falls into it, it will become impure, even if its color, smell, or taste does not change at all.
But if the water is more than this amount, it will only be considered impure if, due to the impurity, its color, smell, or taste changes.

Lexical Explanation:
«قُلَّتَيْنِ» «قلته» is with a damma on the letter qaf and a shadda on the letter lam. It refers to a large earthenware jar. Although there is a difference of opinion regarding its exact capacity due to its varying sizes, since the jars of "Hajar" (the name of a town) were well-known and famous in Arabia, and this term is frequently used in their poetry and proverbs, it becomes clear that the jar mentioned in the hadith refers specifically to the jar from the town of Hajar, and not any other jar. The capacity of their jar was two hundred and fifty ratl of water; therefore, the amount of water for two such jars is five hundred ratl, which, according to modern measurements, is two hundred and twenty-seven kilograms, that is, five maunds and twenty-seven kilograms.

«لَمْ يَحْمِلِ الْخَبَثَ» الْخَبْث: Both the letter kha and the letter ba have a fatha. Its meaning is impurity and filth, i.e., water does not accept this impurity at all, rather it refuses to accept it. Therefore, water does not become impure merely by impurity falling into it.

«لَمْ يَنْجُسُ»: According to one qira’ah, the letter jim has a fatha, and according to another qira’ah, it has a damma. In both cases, the meaning is the same.

Benefits and Issues:
➊ This hadith is absolutely clear and explicit regarding the distinction and demarcation between a small and large quantity of water. What is derived from all these ahadith is that when the amount of water is less than two qullahs (jars), it becomes impure merely by impurity falling into it, whether or not any of the three characteristics (smell, taste, or color) change. And if its amount is equal to or more than «قُلَّتَيْنِ» (two jars), then it does not become impure merely by the occurrence of impurity; rather, it remains pure itself and purifies other things as well. However, if due to that impurity, any of the three characteristics (smell, taste, or color) change, then that water will be considered impure, as indicated by the hadith narrated from Sayyiduna Abu Umamah radi Allahu anhu. As for the hadith regarding the well of Budha’ah, it has already been clarified that the water in it was two qullahs or even more.

➋ A large group of the leading hadith scholars have declared this hadith authentic: Imam Shafi’i, Abu Ubaydah, Ahmad, Ishaq, Yahya ibn Ma’in, Ibn Khuzaymah, Tahawi, Ibn Hibban, Daraqutni, Ibn Mandah, Hakim, Khattabi, Bayhaqi, Ibn Hazm, and other imams rahimahullah, as transmitted by Allamah Suyuti in "Qut al-Mughtadhi."

➌ This is the evidence for the Ahl al-Hadith and the Shafi’is that water less than two qullahs does not fall under the category of a large quantity, and the amount of two qullahs or more is considered a large quantity. The Hanafi position of "ten by ten" is based on reasoning. What value does reasoning have in comparison to hadith?

Narrator of the Hadith:
SR Sayyiduna Abdullah ibn Umar radi Allahu anhuma ER: He is counted among the ascetic and deeply knowledgeable companions radi Allahu anhum. He embraced Islam at a young age. He also migrated from Makkah to Madinah. He participated for the first time in the Battle of the Trench (Khandaq). He passed away in 73 AH in Makkah Mukarramah and was buried at a place called Dhi Tuwa.

«ولا فرق بين قليل وكثير وما فوق القلتين و ما دونهما»
“In this matter, there is no difference between a small and a large quantity of water, nor between water less than or more than two large containers.”
⟐ This is the position of Ibn Abbas, Abu Hurayrah (radi Allahu anhum), Hasan al-Basri, Sa‘id ibn al-Musayyib, Imam ‘Ikrimah, Imam Ibn Abi Layla, Imam Thawri, Imam Dawud al-Zahiri, Imam Nakha‘i, Imam Jabir ibn Zayd, Imam Malik, Imam Ghazali, Shaykh al-Islam Ibn Taymiyyah, Imam Ibn al-Qayyim, and Shaykh Muhammad ibn ‘Abd al-Wahhab (rahimahum Allah ajma‘in).
⟐ However, Ibn ‘Umar (radi Allahu anhuma), Imam Mujahid, Imam Shafi‘i, Imam Ahmad, the Hanafis, and Imam Ishaq (rahimahum Allah ajma‘in) hold that there is a distinction and differentiation between a small and a large quantity of water. (That is, if the water is abundant, then the principle and rule that it becomes impure only if one of its three characteristics changes will apply; but if the water is little, it becomes impure merely by the falling of impurity into it, even if none of its three characteristics changes.) [نيل الأوطار 69/1] 1
They have deduced this from the following evidences:
● Allah the Exalted says:
«وَالرُّجْزَ فَاهْجُرْ» “And keep away from filth and impurity.” [74-المدثر:5]
● It is narrated from Abu Hurayrah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: “When one of you wakes from sleep, he should not dip his hand into the water vessel until he has washed it three times, for he does not know where his hand spent the night.” [صحیح مسلم : ف 278، د 643] 2
● Abu Hurayrah (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: “When a dog licks the vessel of any one of you, he should spill its water and wash it seven times.” [مسلم ف 279، د 648] 3
● It is narrated from Abu Hurayrah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: “None of you should urinate in standing water and then perform ritual bath (ghusl) in it.” [صحيح بخاري 239] 4
● It is narrated from Ibn ‘Umar (radi Allahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam) said: “When the water reaches the amount of two large containers, it does not become impure.” [أبوداود 63] 5
● In another narration, he (sallallahu alayhi wa sallam) said: “Consult your heart. Righteousness is that which the soul and heart feel at ease with, and sin is that which causes hesitation in the soul and unease in the chest, even if people give you a fatwa about it or you give them a fatwa.” [صحيح الجامع الصغير 948] 6
● The Messenger of Allah (sallallahu alayhi wa sallam) said: “Leave that which causes you doubt for that which does not cause you doubt.” [ترمذي 2019] 7
The reality is that although Imam Ahmad (rahimahullah) and the Hanafis and others have tried to distinguish between small and large quantities of water based on the above evidences, none of them contains any clear indication or guidance for their intended conclusion. [الروضة الندية 62/1]
The jurists have differed regarding the definition of small and large quantities of water.
(Shafi‘is, Hanbalis) The dividing line between small and large is the hadith of the two containers (qallatayn). [الأم للشافعي 541] 8
The hadith of the two containers refers to the narration from Ibn ‘Umar (radi Allahu anhuma) in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
«إِذَا كَانَ الْمَاءُ قُلَّتَيْنِ لَمْ يَحْمِلِ الْخَبَثَ»
“When the water reaches the amount of two large containers, it does not become impure.” [صحيح : ترمذي 67] 9
SA Some have said that the chain and text of this hadith are irregular (mudtarib). EA However, it is authentic, as Shaykh ‘Abd al-Qadir Arna’ut, Hafiz Ibn Hajar, Imam Hakim, Imam Ibn Mandah, Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Tahawi, Imam Nawawi, and Imam Dhahabi (rahimahum Allah ajma‘in) have declared it authentic.
[تخريج جامع الأصول 65/7، فتح الباري 277/1، التعليقات الرضية على الروضة الندية للألباني 92/1، البدر المنير 91/2، نصب الراية 107/1]
The narration in which the two containers are specified as those of the tribe of Hajar is weak, because in its chain is Mughira ibn Silaqab, who is a rejected narrator. [تلخيص الحبير 20/1]
Even if, for argument’s sake, the amount of water in the containers of the tribe of Hajar is calculated, the amount of water in two containers is five hundred ratl. [سبل السلام 13/1]
Furthermore, the meaning of this hadith is that when the water reaches two containers (i.e., two large vessels), it does not become impure, and when it is less than two containers, it becomes impure.
(Abu Hanifah) Abundant water is that which, if one side is disturbed, the other side does not move.
(Abu Yusuf, Muhammad) Water in a pool that is ten hand-spans wide and ten hand-spans long is considered abundant, and what is in a space less than this is considered little. [فتح القدير 55/1] 10
(Baghawi) The matter of disturbing (the water in) the pool is based on extreme ignorance, because the state of those who disturb it varies in strength and weakness. (That is, if a weak person disturbs it, it is possible that the other side does not move, and if a strong person disturbs it, the other side may move; therefore, this rule is unacceptable.) And the issue of two hand-spans is also purely rational; there is no evidence for it in the Shari‘ah. [شرح السنة 59/2 -60] 11
(Ibn Hazm) The statement of the Hanafis is very strange: that the pool should be so large that if one side is disturbed, the other side moves. If only we knew how this disturbance is to be made! Is it with a child’s finger? With a twig? With a thread? By a swimmer swimming? By an elephant falling in? By a small pebble? By a stone from a catapult? Or by the pool itself collapsing? Praise be to Allah, Who has protected us from such misunderstandings. [المحلى بالآثار 150/1]
(Preferred Opinion) This hadith will be restricted by consensus, i.e., «إلا أن تغير ريحه أو طعمه أو لونه», just as the hadith «المآء طهور لا ينجسه شي» is restricted by consensus. Then its meaning will be that when the water is equal to two large containers, it does not become impure, but if any of its three characteristics changes due to impurity falling into it, then by consensus it becomes impure. And if it is less than two containers and none of its characteristics changes, then due to the hadith «لا ينجسه شئ», it will not become impure merely by impurity falling into it, but will remain upon its original state (of purity). [نيل الأوطار 70/1، الروضة الندية 59/1]
Moreover, to deduce from the hadith of the two containers that water less than two containers becomes impure merely by impurity falling into it is an inferred meaning, which is contrary to the explicit wording of «لا أن تغير ريحه أو طعمه أو لونه», and it is an established principle that when an inferred meaning contradicts an explicit wording, it is not valid as evidence.
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1 [نيل الأوطار 69/1، السبل الجرار 54/1، التعليق على سبل السلام للشيخ عبدالله بسام 18/1، الالروضة الندية 61/1، 63]
2 [مسلم : ف 278، د 643، كتاب الطهارة : باب كراهة غمس المتوضي . . .، مسند ابي عوانة 263/1، بيهقي 45/1، موطا 21/1، أحمد 465/2، بخاري مع الفتح 363/1]
3 [مسلم ف 279، د 648، كتاب الطهارة : باب حكم ولوغ الكلب، نسائي 176/1، ابن الجارود 51، دارقطني 64/1، بيهقي 18/1، أحمد 253/2، ابن خزيمة 98/1، ابن حبان 1296، طبراني اوسط 93/1]
4 [بخاري 239، كتاب الوضوء : باب البول فى الماء الدائم، مسلم 282، أبوداود 69، نسائي 49/1، ترمذي 68، شرح معاني الآثار 14/1، بيهقي 256/1، ابن حبان 1251، ابن خزيمة 66، مصنف عبدالرزاق 299، مسند أبى عوانة 276/1، دارمي 186/1، مصنف ابن ابي شيبة 141/1، أحمد 492/2]
5 [صحيح : صحيح أبو داود 56، كتاب الطهارة : باب ما ينحس الماء، أبوداود 63، ترمذي 67، أحمد 27/2، نسائي 175/1، ابن ماجة 517، ابن خزيمة 92]
6 [حسن : صحيح الجامع الصغير 948، دارمي 246/2، فيض القدير 492/1، التاريخ الكبير للبخاري 144/1]
7 [صحيح : إرواء الغليل 12، ترمذي 2019، كتاب صفة القيامة والرقالق والورع : باب منه، نسائي 327/8، أحمد 200/1، حاكم 13/2، ابن حبان 512 الموارد، الحلية لأبي نعيم 264/8، شرح السنة للبغوي 210/4، عبدالرزاق 117/3]
8 [الأم للشافعي 54/1، نيل الأوطار 70/1، سبل السلام 18/1]
9 [صحيح : إرواء الغليل 60/1، 23، ترمذي 67، كتاب الطهارة : باب منه آخر، شرح السنة 369/1، ابن الجارود 46، شرح معاني الآثار 15/1، مشكل الآثار 266/3، مصنف ابن أبى شيبة 144/1، بيهقي 260/1، دارقطني 13/1 -23، حاكم 132/1، ابن خزيمة 92، ابن ماجة 517، نسائي 175/1، احمد 27/2]
10 [فتح القدير 55/1، المبسوط 61/1، الهداية 18/1]
11 [شرح السنة 59/2 -60، الروضة الندية 64/1]
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