becomes pure through washing, the claim that he becomes impure through death is invalid. If they say that he does not become pure, washing would only add impurity to his shrouds, his clothing, and the person washing him.

The third ruling: The prescribed practice is to wash the deceased with water and lote leaves, rather than with water alone. The Prophet—may Allah bless him and grant him peace—commanded the use of lote leaves on three (1) occasions. This was one of them; the second was when his daughter was washed with water and lote leaves (2); and the third was in (3) bathing after menstruation (4). There are two opinions within Ahmad’s school concerning whether the use of lote leaves is obligatory when bathing after menstruation.

The fourth ruling: Water altered by pure substances does not lose its purifying capacity. This is the position of the majority and the more explicit of the two reported positions from Ahmad, although the later scholars of his school held the contrary view. The Prophet did not command that the deceased subsequently be washed with plain water. Rather, when his daughter was being washed, he instructed that some camphor be added (5) to the final washing. Had it deprived the water of its purifying capacity, he would have forbidden it. The purpose was not merely for the water to acquire its fragrance, so that the alteration would be due to mere proximity, but rather to perfume the body, firm it, and strengthen it. This can only (6) be achieved with camphor mixed into the water, not merely placed nearby.

The fifth ruling: A person in a state of pilgrimage consecration may bathe. This was debated by Abd Allāh ibn