The Scholar indicated this meaning in the book Al-Asus by saying:

The living being must be either knowing or ignorant; if he is ignorant, he is within the limit of the dead, and if he is knowing, he is within the limit of the living.

Our Sheikh—may Allah sanctify him—intended through those previous verses to prove to us that salvation exists only through the knowledge of the Inward Water, the belief in it, and the reliance upon it, as the Exalted indicated by His saying: {And We made from water every living thing} (Al-Anbiya 30).

And by His saying: {In it are rivers of water that does not go stagnant} (Muhammad 15). Not by this natural water, which sea animals precede us in drinking and washing with, just as we precede the celestial worlds of light in drinking it; for in it, there is no victory nor salvation. If the intent of the Exalted were this natural water and the arrangement of washing these bodily limbs—ablution and Tayammum—as the people of the outward (Ahl al-Zahir) believe, then it would have been obligatory for all the prophets before this Muhammadan Dome (Al-Qubba al-Muhammadan) to use it and believe in it as the people of the outward do.

This is because the belief held by one prophet and the religion he follows must be the same belief and religion followed by all prophets. Just as the God worshiped by one of them must be worshiped by all, for