One of the wives of the Prophet ﷺ performed a ritual bath to remove major impurity, then the Prophet ﷺ performed ablution, or bathed, from the water she had left over.In another narration, she mentioned this to him, and he said, "Water is not made impure by anything."
أن امرأة من أزواج النبي ﷺ اغتسلت من الجنابة، فتوضأ النبي ﷺ أو اغتسل من فضلها. وفي رواية: فذكرت ذلك له فقال: إن الماء لا ينجسه شيء
Nasai (325), Ibn Majah (91), Ahmad (2101), and Hakim (1/159) all narrated it, all of them from the hadith of Sufyan Thawri, from Simak, from Ikrima, from Ibn Abbas, and he mentioned it. Simak is Ibn Harb Hudhali Kufi, truthful and sound, except that he was inconsistent in his narration from Ikrima. However, Thawri's narration from Simak is sound, because he heard from him early on, and Shuba followed him in narrating from Simak.Ibn Khuzayma (91) and Hakim narrated it, and Shuba is also among those who heard from him early on, and his narration from him is sound. Abu Ahwas also followed him in narrating from Simak. Ibn Majah (370) narrated it, with the wording, "Water does not become impure."Hakim said, "Shuba followed him in narrating from Simak." Then he said, "Bukhari used the hadiths of Ikrima as evidence, and Muslim used the hadiths of Simak bin Harb as evidence, and this is a sahih hadith concerning purification, and the two of them did not include it, and no defect in it is known."I say, it is as he said. However, Ali bin Madini said, "His narration from Ikrima is inconsistent. Sufyan and Shuba render it as coming from Ikrima" (meaning as a mursal narration), "while Abu Ahwas and Israil render it as from Ikrima, from Ibn Abbas" (meaning as a connected narration). This is how he stated it in absolute terms, may Allah have mercy on him. But I have traced the narration of Sufyan and Shuba from Simak and found that most of it is connected.This hadith abrogates the preceding hadith, or the prohibition in the preceding hadith is to be understood as one of disapproval rather than prohibition.