such as the afternoon, sunset, and night prayers. The same is true of the noon prayer in winter. For the dawn prayer, however, they rise from sleep, as they do for the noon prayer after a midday nap. The verse encompasses all these cases.

It may, however, be argued:

If the verse commands someone rising from sleep to perform ablution because he has passed wind involuntarily, then its command applies all the more to someone rising to pray who has passed wind while awake. On this interpretation, the verse applies to someone who is awake through its implicit, a fortiori meaning.

If, alternatively, it is said that the wording is general and encompasses this case through the general scope of the words themselves, then these are two defensible interpretations. On either interpretation, the verse is general in scope. It also encompasses rising to perform voluntary prayers by night or day and rising to perform the funeral prayer, as we shall explain, if Allah wills.

If it encompasses all these cases, there is no basis for restricting its scope.

Another group said:

The implied wording is: “When you rise to pray while in a state of ritual impurity, or after having invalidated your ablution.” For someone who already has ablution is not required to perform it again. All of this is reported from al-Shāfiʿī, may Allah have mercy on him. Yet al-Shāfiʿī requires renewal in the case of dry ablution, for the apparent meaning of the Quran requires ablution and dry ablution of everyone who rises to pray, which conflicts with this interpretation.