The intention in ablution is a Sunnah and is not a condition for the validity of the ablution; the validity of ablution does not depend on the intention. This is because the reward is contingent upon the intention, by consensus. Therefore, the reward must be estimated, or something that includes the reward must be estimated, such as the ruling of actions by intentions. If the reward is estimated, it is apparent, and if the ruling is estimated, it is of two types: worldly, like validity, and otherworldly, like reward, and the otherworldly is intended by consensus. This statement does not apply to pure acts of worship because their purpose is the reward; if they lack the intended purpose, they cannot be valid because they were legislated only as acts of worship. In contrast, ablution is not an intended act of worship; rather, it was legislated as a condition for the permissibility of prayer. If it lacks the intended purpose—meaning the reward—it does not negate its being an act of worship, but this does not necessitate the negation of its validity. Because if ablution is devoid of intention, its validity remains in the sense that it is the key to prayer, as stated in the saying of the Prophet (peace be upon him): "The key to prayer is purity, its prohibition is the Takbir, and its permissibility is the Tasleem," found in Jami` at-Tirmidhi 1: 9, 2: 3, and in Al-Mustadrak 1: 223. Additionally, water by its nature is for removal and purification, and using it results in attaining purity even without intention, because the nature of a thing does not depart from it: like fire, its nature is to burn; it burns if it finds a suitable place to burn. No one would say that his beard does not burn in fire if he does not intend it. Similarly, food and water, their use results in satiation and quenching without the addition of anything else. Furthermore, Allah Almighty commanded us to perform ablution, which involves washing and wiping, and each of these terms has a specific meaning known, which is flowing and touching, and there is nothing in them that indicates intention. Therefore, making intention a condition is an addition to the text, which is not permissible by analogy or the report of a single narrator. This is because ablution is a condition for prayer, and conditions are considered based on their existence regardless of intention. Thus, it is akin to the act of striving for Friday prayer, as both are means; then, any way that leads to it is valid for performing Friday prayer. Likewise, ablution is for prayer, and the same applies to other conditions: like purifying the garment, the place, and covering the `awrah, where intention is not required in any of them. In contrast, for tayammum, its nature is impure, not purifying, so it requires intention. See: Sharh al-Waqayah, pp. 82-83, and Fath Bab al-`Inayah 1: 55.