Thus, he is permitted to perform only what he intended. This is the well-known position in the schools of Mālik, al-Shāfi‘ī, and Ahmad.

Another view holds that dry ablution takes the place of water without qualification: it permits whatever purification with water permits. It may be performed before the prayer time begins, just as ablution with water may be performed beforehand, and it remains valid after that time ends, just as purification with water does. If someone performs dry ablution for a voluntary prayer, he may offer an obligatory prayer with it, just as someone who performs ablution with water for a voluntary prayer may offer an obligatory prayer with it. This is the view of many scholars, and it is the position of Abū Hanīfa and of Ahmad according to the second report from him.

Ahmad said, “This is what analogy dictates.” This view is correct and is supported by the Quran, the Sunnah, and sound reasoning, for Allah has made dry ablution a means of purification just as He has made water a means of purification. Allah Most High says:

“Then seek clean earth and wipe your faces and hands with it. Allah does not intend to impose hardship upon you, but He intends to purify you”—to the end of the verse.

Allah Most High thus tells us that He intends to purify us with earth just as He purifies us with water.

It is established in the Sahīh that the Prophet, may Allah bless him and grant him peace, said:

“We have been favoured over other people in five respects: our rows have been made like the rows of the angels; the spoils of war have been made lawful for us, though they were not lawful for anyone before me; and the earth has been made for me a place of prayer and a means of purification.” In another wording: “Whenever the time for prayer comes upon any man of my nation, he has his place of prayer and his means of purification at hand