and if he performs dry ablution in order to touch the Quran, he may not offer a voluntary prayer with it, since ablution for a voluntary prayer is of a higher rank, and its requirement is unanimously agreed upon, unlike ablution for touching the Quran, and so on.

But if we hold that it removes ritual impurity, then if he performs dry ablution for a voluntary prayer, he may offer an obligatory prayer with it; and if he performs dry ablution in order to touch the Quran, he may offer a voluntary prayer with it. …

B. If we hold that it merely permits, it becomes invalid when the prayer time ends, because that which merely permits is restricted to the extent of necessity. Thus, if one performs dry ablution for the noon prayer, for example, and does not break his ablution until the time for the afternoon prayer begins, he must repeat the dry ablution.

According to the view that it removes ritual impurity, however, he is not required to repeat the dry ablution, nor does it become invalid when the prayer time ends.

C. If we hold that it merely permits, one must intend the particular act for which one is performing dry ablution. Thus, if he intends only to remove ritual impurity, it is not removed.

According to the view that it removes ritual impurity, this is not a condition. Thus, if he performs dry ablution intending only to remove ritual impurity, that is valid. (1)

The apparent meaning of the author’s words is that dry ablution is a substitute for purification with water in everything that water purifies: ritual impurity, impurity on the body, impurity on clothing, and impurity on the place of prayer. But this is not what he means. Rather, it is unquestionably a substitute for purification with water in the case of ritual impurity, and, according to the established school, in the case of impurity on the body as well. (2) That is, one performs dry ablution when water is unavailable for both minor and major ritual impurity, and one performs dry ablution if there is impurity on one’s body and one is unable to