in standing water and bathing in it”?

The answer is:

His prohibition against urinating in standing water does not indicate that the water becomes impure merely through urination, since nothing in the wording indicates this. Rather, his prohibition may serve to prevent a means leading to impurity: if one person urinates and then another does so, the water will become altered by the urine. His prohibition would thus serve to prevent that outcome.

Alternatively, it may be said that this is objectionable simply because it is naturally repugnant, not because it renders the water impure.

Moreover, his prohibition against urinating in standing water indicates that it encompasses both small and large quantities. One who sets the threshold at two qullahs (large water jars) may therefore be asked: “Do you permit someone to urinate in more than two qullahs of water?” If you permit it, you contradict the apparent meaning of the text; if you prohibit it, you invalidate your own evidence.

Likewise, someone who distinguishes between water that can be drained and water that cannot may be asked: “Do you allow pilgrims to urinate in the cisterns built along the road to Mecca?” If you permit it, you contradict the apparent meaning of the text, for this is standing water, and the hadith makes no distinction between small and large quantities. Otherwise, you invalidate your own position.

Likewise, someone who sets the threshold at ten cubits may be asked: “If the villagers have an elongated, shallow pool more than ten cubits long, do you allow them to urinate in it?” If you allow it, you contradict the apparent meaning of the text; otherwise, you invalidate your own position. Thus, if the text