—indeed, consensus as well—establishes that he prohibited urinating in water that urine renders impure—rather, the determination of the water’s quantity and other matters in which small and large quantities are alike—then this characteristic shared by small and large quantities is itself sufficient grounds for the prohibition. Thus, the prohibition cannot be explained on the grounds of impurity. Nor may it be said that he, may Allah bless him and grant him peace, prohibited urinating in it only because urine renders it impure, for this contradicts the text and consensus.

As for anyone who distinguishes between urinating in water and pouring urine into it, his position is plainly untenable. Pouring urine into water is even more deserving of prohibition than merely urinating in it: a person may need to urinate, whereas there is no need to pour urine into water.

If it is objected: In the hadith concerning two qullahs, he was asked about water in the wilderness frequented by wild beasts and other animals, and he replied:

“If it reaches two qullahs, it does not take on impurity.”

Another wording states:

“Nothing renders it impure.”

The answer is: The hadith concerning two qullahs has been discussed at length elsewhere, where it has been demonstrated that these are the words of Ibn ‘Umar, not those of the Prophet, may Allah bless him and grant him peace.