use this kind of altered water rather than that. But in terms of language and the general or restricted scope of the designation, there is no distinction between the two.

Thus, if someone authorized another to buy water, swore not to drink water, or did something similar, no distinction would be made between the two kinds: if one is included, so is the other; and if one is excluded, so is the other. Since there is agreement that water altered by its natural condition, or subsequently by something difficult to keep out of it, is included, it follows that this category falls within the general scope of the verse.

It is established in the Sunnah that the Messenger of Allah, may Allah bless him and grant him peace, said of the sea:

“Its water is pure and purifying, and its dead animals are lawful to eat.”

Seawater has a markedly altered taste because of its intense saltiness. Since the Prophet, may Allah bless him and grant him peace, declared its water pure and purifying despite this alteration, water that is less salty is all the more deserving of being considered pure and purifying—even if the salt was deliberately added—because, linguistically, there is no distinction between the two in their designation.

This exposes the weakness of the argument advanced by those who prohibit its use. If someone went to draw water or authorized another to buy water, this would not encompass seawater. Nevertheless, seawater falls within the general scope of the verse, and the same therefore applies to water with similar characteristics.

It is also established that the Prophet, may Allah bless him and grant him peace, “ordered that the pilgrim in a state of consecration be washed with water and lote leaves,” “ordered that his daughter be washed with water and lote leaves,” and “ordered someone who had embraced Islam to bathe with water and lote leaves.”

It is well known that lote leaves inevitably alter the water. Had such alteration rendered the water unfit for purification, he would not have commanded its use.