one of the recommended aspects of the ritual bath is to perform ablution beforehand,

because the meaning calls for it.

As for dry ablution, it is because it serves as a substitute for ablution. Allah the Exalted says after mentioning dry ablution: “Rather, He intends to purify you.” [al-Ma'idah 5:6] Thus, it is appropriate.

Some scholars hold that one should restrict oneself to what has been reported concerning ablution alone. This is the apparent meaning of the statements of most scholars. In al-Furu', it says: “This view may be applied after the ritual bath, though they did not mention it.” (1) And in al-Fa'iq, it says: “I say: he should likewise say it after the ritual bath.” (2)

This view—that it should be restricted to saying it after ablution—is more correct, because it has not been transmitted as being said after the ritual bath or dry ablution. Anything whose occasion existed during the time of the Prophet, peace and blessings be upon him, and for which there was no impediment, yet he did not do it, is not prescribed. However, if someone were to hold that it is recommended after a ritual bath preceded by ablution, this would not be far-fetched, provided that he intended it for the ablution.

Saying this remembrance after the ritual bath is more plausible than saying it after dry ablution, because the person performing the ritual bath may rightly be described as having performed ablution.

His assistance is permissible, ...........

His statement, “His assistance is permissible,” means assisting the person performing ablution, such as bringing the water close to him or pouring it over him while he performs ablution. This permissibility requires no evidence, since permissibility is the default ruling.

This is also indicated by the fact that al-Mughirah ibn Shu'bah, may Allah be pleased with him, poured water over the Messenger of Allah, peace and blessings be upon him, while he was performing ablution. (3)