Taharah in Manar as-Sabil

Ibn Duwayyan's treatment of taharah in Manar as-Sabil exemplifies his method: taking the terse statements of Dalil at-Talib and expanding them with evidential support, clarification of terminology, and identification of the mu'tamad position within the Hanbali school.

On the classification of water, Manar as-Sabil provides the hadith basis for the key rulings. The two-qullah threshold is grounded in the hadith of Ibn Umar from the Sunan collections, in which the Prophet stated that when water reaches two qullahs it does not carry impurity. Ibn Duwayyan explains the scholars' estimates of the qullah's volume, ranging from approximately 100 to 200 liters, and identifies the mu'tamad estimate accepted in the Hanbali school. He then applies the ruling: water below this threshold that comes into contact with najasah becomes impure; water above this threshold remains pure unless its color, taste, or smell is altered.

The wudu chapter in Manar as-Sabil is thorough on the question of nullifiers, which is where the Hanbali school most often surprises students from other schools. On camel meat, Ibn Duwayyan cites the hadith of Jabir ibn Samurah in Sahih Muslim, in which a man asked the Prophet whether he should perform wudu after eating sheep meat, and the Prophet said no, and then asked whether he should do so after eating camel meat, and the Prophet said yes. This hadith — accepted as sound by the hadith scholars — is the direct textual basis for the distinctive Hanbali ruling. Ibn Duwayyan also notes the position of other schools that treat this hadith as abrogated or interpret it differently, and explains why the Hanbali school regards it as still in force.

On the question of touching one's genitals and the breaking of wudu, Manar as-Sabil cites the relevant hadiths and the majority Hanbali position that direct touching (without a barrier) of the front private part breaks wudu, based on the hadith of Busra bint Safwan. Ibn Duwayyan notes that there are hadiths on both sides of this question and explains why the Hanbali school gives precedence to the ones that establish nullification.

For ghusl, the commentary expands on the primer's brief statements to give students the full picture of what makes ghusl obligatory, the minimum valid ghusl, and the recommended complete ghusl. On the last point, Ibn Duwayyan carefully distinguishes between what is obligatory (water covering all external surfaces with intention) and what is highly recommended (the complete sequence of wudu, right side first, three pourings over the whole body, rubbing to ensure coverage).

Tayammum in Manar as-Sabil is discussed with attention to contemporary questions: what qualifies as 'clean earth' (turab), whether striking concrete or sand counts, and how far one must search for water before tayammum is permitted. These practical concerns reflect Ibn Duwayyan's awareness of his students' real situations.