his teeth; and he inserts them into his nostrils and cleans them.” This serves in place of rinsing the mouth and cleansing the nose.

His statement, “He inserts his two fingers,” means that they are wrapped in a cloth—the cloth with which he had been touching the deceased’s skin. He inserts his fingers into the mouth and wipes the teeth, doing so gently. Likewise, he inserts them into the nostrils and cleans them gently as well.

His statement, “Nor does he put water into either of them,” means that if he were to put water into the mouth, it would descend into the stomach; and if he were to put it into the nostrils, it would likewise descend into the stomach and cause what had been still to move. What the author mentioned is sufficient instead: he should use a moistened cloth to clean the nose, the teeth, and the rest of the mouth.

His statement, “Then he intends to wash him”: the word “then” indicates sequence, and intention means purpose.

The apparent meaning of the author’s words is that the intention comes after the preceding cleansing of the private parts and the ablution. However, this is open to question. Rather, the intention should precede the act, due to the Prophet’s statement, peace and blessings be upon him: “Actions are only by intentions, and every person will have only what he intended.” (1) Perhaps this is another intention, by which he intends the washing as a whole, since what preceded must itself be done with an intention.

His statement, “And he says Bismillah,” means that he says, “In the name of Allah.” This too is open to question, because the saying of Bismillah should come after cleansing the private parts and before performing ablution for him, just as is the case with the purification of a living person.