The second is that he intends to remove only the major state of ritual impurity, saying nothing about the minor state. The apparent meaning of the author’s words is that the major state is removed, whereas the minor state is not, in light of the Prophet’s statement, peace and blessings be upon him: “Actions are only by intentions.” For he intended nothing but the major state.

Shaykh al-Islam held that both states of ritual impurity are removed (1). He cited Allah’s saying: “And if you are in a state of major ritual impurity, then purify yourselves” [al-Ma’idah: 6]. Thus, if he purifies himself with the intention of removing the major state of ritual impurity, it suffices for him, because Allah mentioned nothing beyond this. This is the correct view.

The third is that he intends to make permissible something that is not permissible except with wudu, such as prayer, or that he intends to remove both states of ritual impurity. Thus, if he intends ghusl for prayer without intending to remove the state of ritual impurity, both states are removed from him, because the removal of both states is entailed by intending prayer, for prayer is not valid unless both states of ritual impurity have been removed.

The fourth is that he intends to make permissible something that is permitted by ghusl alone, without wudu, such as reciting the Quran or remaining in the mosque.

So, if he performs ghusl solely in order to recite the Quran, without intending to remove the state of ritual impurity, whether major or both, then only his major state of ritual impurity is removed. If he wishes to pray or touch the mushaf, he must perform wudu.

Yet in the practice of people today, we find that most of them perform ghusl after janabah in order to remove the major state of ritual impurity or in order to pray. Accordingly, both states of ritual impurity are removed..