what relates to that (1), including the fact that a person cannot bring the water close and then begin wudu without an intention. Therefore, the intention must precede even the first of the recommended acts—unless he is merely washing his hands to clean them of food or the like, and then forms the intention for wudu after washing them. In that case, it may be said that he began the purification without an intention; he must then form the intention when saying the tasmiyah.

His statement, “if one occurs before an obligatory act,” indicates—may Allah have mercy on him—that this recommended act does not usually occur before the obligatory act. Ordinarily, one says the tasmiyah before washing the hands, in which case the obligatory act comes first.

“Maintaining awareness of it throughout all of it is recommended, while maintaining its legal effect is obligatory.”

His statement, “Maintaining awareness of it throughout all of it,” means that maintaining awareness of it is recommended. What is meant is remembering it in one’s heart; that is, it is recommended for a person to keep the intention in mind throughout the purification. If it slips from his mind, this causes no harm, because maintaining conscious awareness of it is sunnah.

If his tongue slips unintentionally, what matters is what is in the heart.

Thus, if he intends wudu in his heart, but when performing it verbally expresses an intention for the act, he relies on the firm resolve of his heart, not on the passing notion that came to him. This is like one who intends Hajj and enters into ihram with that intention, but whose tongue slips and he responds to the talbiyah for Umrah: he is considered to have intended what he actually intended.

His statement, “Maintaining its legal effect is obligatory,” means that he must not intend to discontinue it.