at all.

Likewise, when wine is entirely absorbed into another liquid, someone who drinks that liquid is not drinking wine. When wine changes by itself into vinegar, it becomes pure by scholarly consensus. This argument is even stronger according to those who hold that an impure substance becomes pure when transformed into a different substance. This is the position of Abū Hanīfah and the Zāhirīs, and one of the two positions within the schools of Mālik and Ahmad. For an impure substance’s transformation into salt, ash, or the like is no different from its transformation into water. There is no distinction between its becoming ash, salt, earth, water, air, or something similar. Allah Most High has permitted wholesome things for us.

These oils, milks, sweet and sour drinks, and other such things are wholesome, while the foul substance has been entirely absorbed and transformed within them. How, then, can something wholesome that Allah Most High has permitted become forbidden? Who has said that it becomes forbidden when a foul substance mixes with it, is entirely absorbed into it, and is transformed? There is no evidence for this in the Quran, the Sunnah, scholarly consensus, or analogical reasoning.

Thus, in the hadith concerning the well of Budāʿah, when it was mentioned to the Prophet, peace and blessings be upon him, that menstrual cloths, dog flesh, and putrid matter were thrown into it, he said:

“Water is pure and purifying; nothing renders it impure.”

In the hadith concerning the two qullahs, he said:

“When water reaches two qullahs, it does not carry impurity.”

Another wording states:

“Nothing renders it impure.”

This was narrated by Abū Dāwūd and others.

His words, “It does not carry impurity,” explain that water becomes impure by carrying impurity—that is, by having impurity borne within it. This makes clear that water does not become impure when the impurity has been transformed.