For “or” differs from “and”: “and” combines the two coordinated elements and includes both, whereas “or” does not require their combination but affirms one of them. This may leave the other permissible, as in the sayings, “Sit with al-Hasan or Ibn Sīrīn,” and “Study jurisprudence or grammar.” The alternative acts of expiation are another example: one may choose between them, although performing them all is permissible. Alternatively, the choice may be exclusive, as when a sick person is told, “Eat this or that.”

Likewise, in a statement, “or” affirms one of the two alternatives, either without the addressee knowing which—which constitutes doubt—or with his knowledge—which constitutes deliberate ambiguity, as in the words of Allah Most High:

“We sent him to a hundred thousand or more.”

Nevertheless, the meaning he intended is the soundest: the instruction to perform dry ablution applies to the sick person and the traveller even if he has relieved himself or had intercourse. Their interpretation should not, however, be understood to mean that dry ablution is permitted only in these two cases. Rather, the implication is that following a wet dream or minor ritual impurity not caused by defecation, dry ablution is all the more appropriate.

When Allah, glorified is He, commanded everyone rising for prayer to perform ablution, He also commanded them to purify themselves if they were in a state of major ritual impurity. Among them are those whose minor ritual impurity arose from something other than defecation, such as waking from sleep or passing wind. Others are in a state of major ritual impurity not through intercourse but through a wet dream. Thus, the verse encompasses everyone in a state of minor ritual impurity and everyone in a state of major ritual impurity.

Allah Most High then said:

“If you are ill or on a journey”

“then perform dry ablution.”

He thus permitted dry ablution for a person in a state of minor or major ritual impurity if