The basic presumption is that it remains pure, even if the water’s colour has changed. They said: He is not required to smell it or inspect it. This is part of the vastness of Allah’s mercy.

“If purifying water is confused with impure water, it is forbidden to use either of them, and he is not to seek to determine which is which, ...”

His statement, “If purifying water is confused with impure water, it is forbidden to use either of them,” means that if pure, purifying water is confused with impure water, it is forbidden to use either one. This is because avoiding impurity is obligatory, and this cannot be accomplished except by avoiding both; whatever is necessary to fulfil an obligation is itself obligatory. This is a rational proof.

Evidence may also be drawn from the Prophet’s statement concerning a man who shoots game and it falls into water: “If you find it drowned in the water, then do not eat it, for you do not know whether the water killed it or your arrow.” (1)

He also said: “If you find another dog with your dog, then do not eat it, for you do not know which of them killed it.” (2)

Thus, he instructed that it be avoided, because it is not known whether it is lawful or unlawful.

His statement, “and he is not to seek to determine which is which,” means that he should not try to identify which of the two is the purifying water and which is the impure water. Accordingly, he must avoid both, even when there are indications pointing to one of them. This is the well-known view of the madhhab.

Al-Shafi‘i (may Allah have mercy on him) said that he should determine the more likely of the two. (3) This is the correct view, and it is