and an explicit adjective serves as the relative clause of the definite article. (1)

Accordingly, the word “one intending” is general in application: it includes males and females, those in a state of major ritual impurity and those who are not, menstruating women and women experiencing postnatal bleeding, minors and adults. Thus, everyone intending the rite should bathe.

His statement, “bathing”: when ghusl (ritual bathing) is mentioned without qualification, what is meant in the Sacred Law is a bath resembling the bath for major ritual impurity. For example, when we say that bathing is obligatory for Friday, this means a bath like the bath for major ritual impurity. And when we say that bathing is sunnah for entering ihram, this likewise means a bath like the bath for major ritual impurity.

Question: Is it sufficient if a person bathes in his hometown and then does not bathe upon entering ihram?

Answer: There are details to this. If he cannot bathe at the miqat, as in the case of one travelling by plane, then there is no doubt that this suffices for him; however, he should bathe when leaving for the airport.

If he is travelling by car, then we consider the circumstances. If the journey is short, as with those travelling to Mecca from nearby, it suffices; but if it is long, it does not suffice. Nevertheless, there is no harm in his bathing at home and saying, “If I am able to bathe at the miqat, I shall do so; otherwise, I will suffice with this.”

His statement, “or dry ablution due to lack”: “or” is a conjunction coordinated with “bathing”; that is, he may perform dry ablution due to the absence of water, or because he is unable to use it owing to illness or the like. He thus performs dry ablution in place of bathing. This is the view adopted by the author—may Allah have mercy on him—(2), based on the understanding that dry ablution takes the place of purification with water, whether obligatory or recommended.