as we have mentioned regarding the underlying cause. The most plausible approach is to differentiate between them, just as they are differentiated in water purification. Furthermore, the impurity of the private part is the reason for the obligation of tayammum, so it is plausible that its persistence acts as an impediment to it, unlike other types of filth.

24 - Issue: He said: "And the intention for purification."

He means the intention for purification. Intention (niyyah) is the resolution (qasd). It is said: "Nawaka Allah bi-khayr" (May God intend good for you), meaning He resolved to grant it to you. And "Nawaytu al-safar" (I intended the journey), meaning I resolved upon it and determined to do it.

Intention is among the conditions of purification for all types of hadath (impurity); neither wudu' nor ghusl nor tayammum is valid without it. This has been narrated from 'Ali, may God be pleased with him, and it is the opinion of Rabi'ah, Malik, Al-Shafi'i, Al-Layth, Ishaq, Abu 'Ubaydah, and Ibn al-Mundhir. Al-Thawri and the People of Reason (Ashab al-Ra'y) said: Intention is not required for water purification, but it is required for tayammum. This is because God the Almighty said: "When you rise to perform prayer, wash your faces..." (the verse). He mentioned the conditions but did not mention the intention. If it were a condition, He would have mentioned it. Moreover, the demand of the command is the attainment of sufficiency (ijza') by performing the commanded act; thus, the verse necessitates the attainment of sufficiency through what it encompasses. Also, it is a purification with water, so it does not require intention, similar to the washing of filth (najasah).

Our evidence is what 'Umar narrated from the Prophet, may God bless him and grant him peace, that he said: "Actions are but by intentions, and every person shall have only what they intended." (Agreed upon). Thus, he negated the existence of any religious act without intention.