Acts17apologetics overly hygienic; Prophet allowed using polluted water?

In answer to the video "Islamicize Me Day 6: The Prophet's Drinking Game"

Islamic pre-worship rituals symbolize mental and physical preparation before the momentous instant of addressing the Creator, like a transitional time from the hustle and bustle of life to the remembrance and glorification of Allah. It isnt some kind of ritualistic obsession or constant concern with hygiene. Without water for ablution one may perform "tayammum" which is touching the ground/earth/sand then passing over certain body parts. This means that ritual purity isnt due to the inherant condition of water, rather it is aqcuired through obedience to a symbolic command, with or without water.

To further corroborate on the symbolism of pre-prayer rituals, one may even pray without tayammum prior in extreme cases where neither water nor clean earth is found 2:239,4:101-3. This is not something new and is present in the previous scriptures. Throughout the book of Leviticus in the HB, the speech is interrupted every now and then in between very intricate purity rituals, reminding the higher reason for the practice

"You shall be holy, for I, the Lord, your God, am holy".

Najasa, or ritual uncleanness, isnt therefore a state of physical uncleanness. It may be the case, for example if one would come in contact with feces, but not necessarily. On the other hand, tahara or ritual purity, isnt a state of physical cleanness. One may be wearing clothes whose dirty condition isnt caused by something impure (dust, dirt from the ground, grease etc).  The prophet however laid great stress on general body hygiene, declaring carelessness in the matter a sin, such as using the restrooms inappropriately and causing one's self to be constantly soiled in urine. This reveals a lack of care not only for oneself but for other people using the same space and society at large with whom one comes into physical contact. This condemnation of course does not include those affected by a medical condition, as per the prophet's own words, and neither is it some kind of obsession or exaggeration with hygiene

"from Um Qays Ibn Mihsan that she brought a baby boy of her’s who was not yet eating food to the Messenger of Allah (Sallalahu Alayhi Was-Sallam) and he sat him in his arms and he urinated on his garment, so the Messenger of Allah called for some water and sprinkled over it but did not wash it".

This is simple pragmatism. As anyone whose had male children knows, or who was in close contact with them, including while playing, carrying or cleaning them, when they suddenly urinate, the urine generally spreads dropplets on a wide surface. And this is something that happens very often at this stage of their development. Cleaning thoroughly the whole surface everytime, be it one's clothes or other object would be cumbersome. Girls' urine on the other hand tends to spill onto a narrower area, easier to clean, hence the recommendation to clean that specific soiled area thoroughly 

"Water should be sprinkled on the urine of a baby boy, and the urine of a baby girl should be washed away". 

It speaks of washing away the girl's urine, not the entire clothes on which it fell. However when a baby boy starts eating a more varied diet, meaning at a later stage when such urine accidents are less frequent, and that in addition the quantity of urine has increased, then the ruling of conveniency is lifted and a more thorough washing is prescribed.

When he said to eat with the right hand exclusively it was because the left was reserved for cleansing oneself. This is again, far from being a ritualistic obsession, a pragmatic approach to general hygiene.

Some reports depict the prophet discouraging excessive usage of water and over washing and cleaning oneself, while performing the pre-worship rituals. He also refrained from doing so himself. He said that wastefulness applies to ablution

"even if you were on the banks of a flowing river".

Also he did not lay strict stress on the kind of water to be used for ritual purity. As depicted earlier, ritual purity isnt caused by the inherant quality of the water. This doesnt mean one is to sacrifice common sense and basic hygiene by using any kind of water regardless of its condition to perform the ablutions. So although the prophet didnt lay great stress on the kind of water to be used, he did explain that it shouldnt be used if it is perceptibly altered in its smell, color or texture as reported in a prophetic saying 

"Water cannot be rendered impure by anything except something which changes its smell, taste and colour".

This is the least one would expect from the prophet who laid great stress on general body hygiene. This hadith has been quoted in its complete version. Some scholars think that this version might be a conflation of different ahadith, but in any case it still shows how the report was understood because there are other ahadith that define the conditions for water to be deemed pure, meaning not all water is pure. It is also to be noted that the report has for background a believer asking the prophet about a particular well, the large well of Budaa, whose water was not stagnant, and the person was unsure whether the filth accidentally carried into it due to flooding and rain affected its purity. The citation is also found in the context of believers coming across a large body of water (the Arabic also includes the meaning of rivulet) in which a dead animal was found.

The people naturally refrained from using this water until the prophet allowed them to do so. In both cases the people were being too cautious considering the flow and volume of water involved.