the two reports—if they are not reconciled—is that the instruction to perform ablution properly means completing what was deficient in it. This entails washing what he had omitted, rather than repeating what had preceded it. However, the report in Muslim may be understood in light of Ahmad’s report; thus, the ablution must be repeated. Ahmad said that the chain of transmission of his report is good, and Ibn Kathir said: “Its chain of transmission is sound.”

Rational consideration likewise indicates this, for ablution is a single act of worship; if a separation is made between its parts, it is no longer a single act of worship.

Some scholars held that continuity is a sunnah and not a condition (1), since Allah commanded the washing of these limbs, and this is fulfilled whether they are washed consecutively or with intervals between them.

The stronger view is that it is a condition, because it is a single act of worship that cannot be divided into separate parts.

It means that one should not delay washing a limb until the limb before it has dried.

His statement, “It means that one should not delay washing a limb until the limb before it has dried,” is the author’s explanation—may Allah have mercy on him—of continuity.

This applies on condition that it occurs under moderate weather conditions, free of wind or extreme heat and cold.

His statement, “the limb before it,” means the limb immediately preceding the limb being washed. Thus, if it were assumed that a person delayed wiping his head, but wiped it before his hands had dried, although his face had already dried, his ablution would still be valid. This is because what is meant by “the limb before it” is the limb that precedes it in immediate succession, not all the preceding limbs.

By our saying, “under moderate conditions,” we exclude conditions that are not moderate,