(1) This is the position adopted by Ibn Hazm, whose exact words in al-Muhalla 1/135 are: “Whoever urinates in still water that does not flow is forbidden to perform wudu with that water or to use it for ghusl, whether for a ritual purpose or any other. In such a case he must resort to tayammum if he finds no alternative water … But if he relieves himself outside the water and the urine then runs into it, the water remains pure; it is permissible to use it for wudu and ghusl for himself and for others, unless the urine or any impurity alters one of the water’s properties—in which case its use becomes altogether invalid for anyone.” Al-Nawawi refuted Dawud ibn Ali in al-Majmuʿ 1/118–119, saying: “This opinion is astonishing and thoroughly unsound; it is the most objectionable view attributed to him—if it is truly his—and its falsity is so obvious that it needs no elaborate rebuttal. Hence several of our scholars who record juristic disagreements merely cite it and then dismiss it, remarking that its invalidity speaks for itself. He has broken the consensus in his ruling on excrement, for no one distinguishes it from urine; and his differentiation between urinating directly into the water and urinating into a vessel that is then poured into the water is among the strangest of claims. The briefest refutation is that the Prophet, peace be upon him, mentioned urine only to alert us to everything similar, such as defecation and the urine of others. It is established that he, peace be upon him, said regarding a mouse that dies in clarified butter: ‘If it is solid, remove the mouse and whatever is around it,’ and the scholars unanimously apply the same ruling to a cat and to all types of fat. Likewise, the sound hadith states: ‘If a dog licks the vessel of any one of you, let him wash it.’ If someone else performed that washing and Dawud claimed the vessel did not become pure because the owner himself did not wash it, he would violate consensus; and if he admitted that it does become pure, he would have conceded the underlying rationale and contradicted his own stance. Allah knows best.” (2) The six commodities are those named in the hadith of ʿUbada ibn al-Samit, recorded by Muslim (1587), al-Tirmidhi (1240), Abu Dawud (3349), al-Nasaʾi 7/274, and Ibn Majah (2254): the Messenger of Allah, peace be upon him, said, “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt—equal for equal, measure for measure, hand to hand. When these kinds differ, then sell as you wish, provided the exchange is hand to hand.”