and direct yourselves to it, intending to attend to its proper performance. This is akin to the expressions, “He manages the people’s affairs,” “So-and-so attends to the affairs of so-and-so and to the sovereign’s state,” “He sees to his concerns,” and “He looks after his property”—all conveying care and maintenance.
By making the command to perform ablution conditional upon the intention to pray, Allah clearly indicates that ablution is intended for prayer and performed for its sake, and that it is one of its obligatory requirements and a condition of its acceptance and validity. The Messenger of Allah, may Allah bless him and grant him peace, said, “Allah does not accept prayer without purification.” He also said, “Allah does not accept the prayer of anyone who has entered a state of ritual impurity until he performs ablution.”
This also clearly demonstrates that ablution requires an intention, for Allah Most High has stipulated that it be performed with the intention of praying and for that purpose. If someone performs it to cool himself or to become clean, he has not fulfilled the condition Allah stipulated for its performance; consequently, it does not suffice. This is agreed upon within our school, contrary to Abū Hanīfah and his followers, who hold that ritual bathing and ablution suffice without an intention, unlike dry ablution; and contrary to al-Awzā‘ī, who holds that ritual bathing, ablution, and dry ablution all suffice without an intention.
The evidence supporting Mālik’s position is the saying of Allah, mighty and majestic is He:
“They were commanded only to worship Allah, devoting their religion sincerely to Him” [al-Bayyinah: 5].
Allah Most High also says:
“He is the Ever-Living; there is no god but Him. So call upon Him, devoting your religion sincerely to Him” [Ghāfir: 65].
Ablution is part of religion, so it cannot suffice without an intention. There is also the Prophet’s saying, may Allah bless him and grant him peace, “Actions are only by intentions.” Ablution is an action, so it cannot suffice without an intention.
An argument by analogy against those who distinguish between ablution and dry ablution in this respect is that ablution is a purification extending beyond the site of that which necessitates it; it therefore requires an intention, just as dry ablution does.
The only point of debate within our school is whether a valid intention for ablution and ritual bathing to remove major ritual impurity must coincide with the beginning of the act, or whether an intention formed shortly beforehand suffices. We have discussed this thoroughly in our refutation of al-Murādī. Anyone wishing to examine the matter should consult that discussion.