Note of Caution: When ascertaining whether the pond is a big or small pond, the
size will not be judged by the measurement of the actual pond but it will be
judged by the amount of water. In other words it will be judged by the external
surface area of the water which is in the pond. Thus, if the actual pond is big
but the amount of water inside it has become less, thereby not qualifying it as
a Dah-Dardah any longer then in such a case, it will no longer be regarded as a
‘Big Pond’. Not only those ponds (Haudh) which are constructed in Musjids and
on Eid Gahs will be recognised as ponds but every such hole which has a surface
area of 100 hand lengths, will be regarded as a ‘Big Pond’ and if it is smaller
than this, it will be regarded a ‘small Haudh (pond)’.
Law: All
that is required for a Dah-Dardah pond is that no part of the ground in the
pond should be opened (visible) from anywhere. This has been mentioned in many
books that when taking a single handful or both handfuls of water, the ground
should not open anywhere. This is mentioned so that it remains sufficient
because if when taking water into the hand, the ground is visible (open) from anywhere
then the surface area would not be within the area of 100 hand lengths. The
water of such a Pond (i.e. a Dah-Dardah) is in the ruling of flowing water. If
any impurity falls into it, it will not cause it to become impure unless the
impurity does not change the colour, smell or taste of the water. Even though
such a pond will not be regarded as being impure if any impurity falls into it,
it is still disallowed to intentionally put any Najaasat into it.
Law: The
condition for a ‘big pond’ not to become impure is for its water to be
associated (to it). So, if sticks or rafters are buried (inserted, poked into)
such a pond then with the exception of these sticks and rafters, if the
remaining area is bigger than one hundred hand lengths then it is a pond, otherwise
not. However, thin things such as grass and crops etc. do not hinder it from
being regarded as adjoined (connected).
Law: If
the big pond is polluted with the kind of impurity that is not visible, such as
alcohol or urine then Wudu from anywhere in the pond is permissible. However,
if impurity such as faeces or a dead creature is visible in it then it is better
and advisable not to make Wudu from that section of the pond which has the
impurity. One should make Wudu from another part of the pond.
Note of Caution: That Najaasat (impurity) which is visible is known as ‘Mar’iya’
and that impurity which is not visible is known as ‘Ghair Mar’iya’.
Law: If
many people make Wudu at once at such a pond (i.e. big pond) there is no
objection to this even though Wudu water may fall into it. One should not
gargle into it or blow the nose in it as this is contrary to ethics of
cleanliness.
Law: If
a pond or ‘big Haudh’ becomes frozen at the surface but the water under the
ice, the length and the breadth of the amount of water is joined and equal to
the amount of a Dah-Dardah and one broke a hole in it and performed Wudu from
it then this is permissible. This is even if it is polluted by some impurity.
However if it is not joined to a Dah-Dardah and some impurity has fallen into it
then it is regarded as impure. If before any impurity entered into it, one made
a hole in the ice and water gushed out of it and spread out to the extent of a
Dah-Dardah then now even though some impurity had fallen in, it is still
regarded as being pure and the ruling in regards to the depth is the same as
mentioned above.
Law: In
any impurity fell into a dry pond and it rained, causing pure flowing water to
enter it, to the extent that before the flow stopped, it became a Dah-Dardah
then that water is regarded as being pure. If it remained less than a
Dah-Dardah with the rainwater then after it rained again it became a Dah-Dardah
then all of the water will be regarded as being impure. However, if it becomes
completely full and flows over then it will become pure even if it flowed over
for a distance of 1 or 2 hand lengths.
Law: Impurity
fell into the water of a Dah-Dardah and thereafter, the water of the Dah-Dardah
became less then it is still regarded as being pure. However, if the impurity
is still in it and is visible then it will be regarded as being impure. Now,
until such time that it does not become full and flow, it will not be regarded
as being pure.
Law: A
‘Small Pond’ becomes impure. Thereafter, its water spread out and it became a
Dah-Dardah. In this case it will still be regarded as being impure. However, if
pure water causes it to flow away then it will become pure.
Law: There
are some ponds that are narrow at the top and broad at the bottom. In other
words it is not a Dah-Dardah at the top but it is either a Dah-Dardah or more
than a Dah-Dardah at the bottom. If a pond of this nature is brimful and impurity
pollutes it, it is regarded as being impure. Now, if its water becomes less and
it becomes a Dah-Dardah then it will be regarded as being pure.
Law: The
water inside a Huqqa (Mogul Pipe), i.e. the water inside the base of a Huqqa,
is regarded as being Paak (pure). Even if there is a change in its colour,
smell or taste it is still permissible to perform Wudu with it. If sufficient
is available, tayammum is not permissible whilst this water is present. That
water which drips from the body after Wudu and Ghusl is pure but Wudu or Ghusl
with it is not permissible. Similarly, if the hand, finger or complete finger
nail or any other part of a limb that needs to be washed in Wudu, is dipped into
water less than a Dah-Dardah with or without intent then that water is not suitable
for Wudu or Ghusl. Similarly if any unwashed part of the body of a person who
is in need of a Fard Ghusl touches the water then that water is no longer
suitable for Wudu and Ghusl. If a washed portion of the hand or another part of
the body touches it then there is no harm.
Law: If
the hand (of a Junubi) was already washed and he puts the hand into the water
again with the intention of washing it and this washing it is for the purpose
of attaining thawaab (blessings), such as; for eating or for Wudu then this
water is regarded as being ‘Musta’mal’ (i.e. water which has been used). In
other words, it is no more suitable for Wudu and to drink this water is also
Makruh.
Law: If
he put his hand into the water due to absolute necessity, such as if the water
is in a huge vessel and he is not strong enough to tilt it to pour out the
water and a smaller vessel is not available which he can use to take some water
then in such a situation he is permitted to put only that portion of the hand
into the water which is necessary, so that he may scoop out some water. A
similar situation is if the bucket and rope of a well have fallen inside and there
is no other way of getting it out except by climbing into the well and he does
not have any other water with which to wash his hands or feet before climbing
in, then in such case if he puts in his feet and uses it to pull out the bucket
and the rope, it will not cause the water to be regarded as ‘Musta’mal’. Very
few people are aware of these laws. We should thus pay attention to them.
Law: If
Musta’mal water mixes with good water, such as in the case when drops fall into
the jug or into the bucket then if the good water is more it will be still
suitable for Wudu and Ghusl; otherwise all will be regarded as being
unsuitable.
Law: If
ones hand went into the water or if it somehow became Musta’mal and one intends
to do something to make the water suitable for use then one should pour into
it, good water which is more than it. Another way of doing this is to pour in
water from one side of the vessel so that water overflows from the other side
of the vessel. In this case, all the water will be suitable for use. Similarly,
impure water can be purified in this manner. Similarly every such thing which
has the ability to flow (i.e. has liquidity) becomes pure after being caused to
overflow by adding more of it or by adding in water thereby causing it to
overflow.
Law: Water
that is squeezed out of any tree or fruit, such as the water from water from a
banana, grapes, pomegranate or sugar cane juice is not permissible for Wudu
Law: That
water which has been heated by the sun in a hot country, in a vessel made from
any metal other than gold or silver should not be used for Wudu or Ghusl as
long as the water is still hot. One should also abstain from drinking this
water. Actually it should not be used for anything to do with the body, to the
extent that even if clothing becomes wet with this water, one should abstain
from wearing it until such time that it does not become cold because there is a
danger of getting leucoderma by using this water. However, if one does use it
for Wudu or Ghusl, the Wudu and Ghusl will be regarded as being valid.
Law: If
there is water present in small pits and one is not aware of any impurity
polluting it then Wudu with this water is permissible.
Law: The
(khabar) information given by a kaafir in regards to any water being Paak
(pure) or Na-Paak (impure) will not be given any credence. It will be regarded
as being pure in both conditions because the actual nature of water is pure.
Law: The
water which a Na-Baaligh (child who has not reached puberty) has filled is
regarded as his property, in the light of Shariah and can thus not be used to
drink, make Wudu or Ghusl or for any other purpose. In other words, this water
is not permissible to be used by anyone except his parents and for his employer
even if he permits them its use. If one performed Wudu using this water, the Wudu
will be valid but one will be regarded as being sinful (for using it). This
should be a lesson to the Muálimeen (Teachers) who generally ask Na-Baaligh
children to fill water for them which they in-turn use for their own needs.
Similarly, it is Haraam to even use water filled by one who is Baaligh (i.e.
one who has reached puberty) without his permission.
Law: It is not permissible for one to use any water if its colour, smell or
taste has been altered due to any impurity. It is also impermissible to feed
this water to animals as well. It can be used for making mud etc. but it is
impermissible to use this mud on the walls etc. of the Musjid. 
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