Some of them restricted the prohibition to urinating directly into it, rather than urine flowing into it. It may also be restricted to a small quantity of water.

It may also be argued that the prohibition on urinating does not necessarily mean that the water becomes impure. Rather, it may be prohibited because it leads to impurity if the amount of urine becomes large. This is reinforced by the fact that Muslims do not dispute that the prohibition on urinating in stagnant water does not encompass all bodies of water. Seawater is excluded by explicit textual evidence and consensus. Likewise, by agreement, urine does not render impure the water in large reservoirs that cannot be drained and in which movement at one end does not cause movement at the other. An authentic, explicit hadith cannot be countered by a hadith so lacking in specificity and open to different interpretations.

Likewise, concerning whether used water and the like become impure, the position of the scholars of Medina and those who agree with them—that it remains pure—is established by authentic hadiths from the Prophet—may Allah bless him and grant him peace—such as the hadith about his ablution water being poured over Jābir, and his saying:

“The believer does not become impure.”

There are other similar reports. Likewise, concerning the urine of a boy who has not yet been fed food, some of the scholars of Medina and those who agree with them have authentic hadiths from the Prophet—may Allah Most High bless him and grant him peace—supporting their position, with nothing to contradict them.