Furthermore, it is a purification from a hadath (state of impurity), so it is not valid without an intention [like tayammum, or it is an act of worship, so it requires an intention, like prayer] (7). The verse is an argument for us, for His saying: "When you rise to perform prayer, wash your faces," implies: for the sake of prayer. It is just as one says: "If you meet the prince, then dismount," meaning: out of respect for him. Or "If you see a lion, then be cautious," meaning: of it. As for their argument that He mentioned all the conditions, we say: He only mentioned the pillars (arkan) of wudu', and the Prophet, may God bless him and grant him peace, clarified its condition, as in the verse of tayammum. As for their argument that the demand of the command is the attainment of sufficiency, we say: Rather, its demand is the obligation of the act, and it is obligatory, so another condition was stipulated for its validity, based on the evidence of tayammum. As for their argument that it is a purification, we say: It is also an act of worship, and an act of worship cannot be except with intention, because it is an act of drawing near to God Almighty, an act of obedience to Him, [and a fulfillment of His command, and this does not occur] (8) without intention.

Section: The place of intention is the heart, as it is an expression of resolution, and the place of resolution is the heart. So whenever one resolves in one's heart, it is sufficient, even if one does not utter it with one's tongue, [and if one utters it with one's tongue but] (9) the intention does not cross one's heart, it is not sufficient. And if one's tongue happens to say something other than what one has resolved, that does not prevent the validity of what one has resolved (10) in one's heart.

Section: The mode of it is that one intends by one's purification the authorization to perform something that is not authorized except by it, such as prayer.