Ahmad bin Abi Shu'aib and Abdul Aziz bin Yahya Al-Harrani narrated to us, they said: Muhammad bin Salamah narrated to us, from Muhammad bin Ishaq, from Sulait bin Ayyub, from Ubaidullah bin Abdul Rahman bin Rafi' Al-Ansari, then Al-Adawi, from Abu Sa'id Al-Khudri, who said: I heard the Messenger of Allah (ﷺ) while it was being said to him: 'Water is drawn for you from the well of Buda'ah, and it is a well in which dog meat, menstrual rags, and people's filth are thrown.' The Messenger of Allah (ﷺ) said:
"Verily, water is pure (ta-hur); nothing makes it impure."
Abu Dawud said: I heard Qutaibah bin Sa'id saying: I asked the caretaker of the well of Buda'ah about its depth, and he said: 'The most water is up to the pubic hair.' I asked: 'And when it decreases?' He said: 'Below the 'awrah.'
Abu Dawud said: I estimated the well of Buda'ah with my garment; I stretched it over it, then I measured it, and its width was six cubits. I asked the one who opened the garden door for me and let me in: 'Was its construction changed from what it used to be?' He said: 'No.' And I saw discolored water in it.
Purification (Kitab Al-Taharah) - Sunan Abi Dawud 67
I heard that the people asked the Prophet of Allah (ﷺ): Water is brought for you from the well of Buda'ah. It is a well in which dead dogs, menstrual clothes and excrement of people are thrown. The Messenger of Allah (ﷺ) replied: Verily water is pure and is not defiled by anything.
Scholarly Commentary
This hadith establishes the fundamental principle that water in its natural state remains pure and cannot be rendered impure by external contaminants falling into it. The well of Buda'ah contained various najasat (impurities), yet the Prophet declared its water pure for ritual purification.
The scholars explain that flowing water or large quantities of water (over two qullah, approximately 500 ratl) do not become impure unless their taste, color, or smell changes substantially. The well's depth and breadth mentioned by Abu Dawud indicate it contained sufficient quantity to maintain purity despite impurities.
This ruling reflects the Islamic principle of easing difficulties in worship and avoiding unnecessary restrictions. Water's inherent purity is maintained unless definitively altered, allowing Muslims to use natural water sources without excessive concern about potential minor contaminants.
Juridical Implications
This hadith forms the basis for the majority position that large bodies of water remain pure despite contact with impurities, provided the water's essential qualities remain unchanged.
The Maliki school holds a stricter view, considering any water touched by impurity as contaminated. However, the Hanafi, Shafi'i, and Hanbali schools follow the principle established here, with minor differences in quantifying "large" bodies of water.