First: The prohibition concerns both bathing and urinating, because repeated acts of this kind may eventually alter the water. Moreover, if someone urinates and then bathes, the urine may come into contact with him before it has undergone transformation. This is the answer given by those who hold that water becomes impure only when its properties change. This view is held by some of Mālik’s followers and is also reported from Ahmad in one narration, adopted by Abū Muhammad al-Baghdādī, the author of al-Taʿlīqa.

Second: The prohibition applies to water amounting to less than two qullahs (large jars), thereby reconciling the hadiths. This is the answer given by al-Shāfiʿī and a group of Ahmad’s followers.

Third: The text specifically concerns urine, which is more serious than other impurities, since most punishment in the grave results from it. Furthermore, water can be protected from urine, since urination is a voluntary act. Given its greater seriousness—and the possibility of protecting water from it—a distinction is drawn between urine and other, less serious impurities from which it is difficult to protect water. This is Ahmad’s answer according to the well-known position reported from him, and the view adopted by the majority of his followers.

The fourth answer: Let us suppose that the quantity of water is small and that those bathing have dipped their hands into it. This is precisely the situation described in the reports transmitted from the Prophet (peace and blessings be upon him), for he and one of his wives would bathe using water from a single vessel.

The jurists who hold that water used for ritual purification becomes “used water” have disagreed over the following question: if someone in a state of major ritual impurity dips his hand into water, does it become used water? There are two well-known views on this.