Moreover...

Moreover, the practical principles (asl al-`amali - established in ‘usul al-fiqh’ – subject which discusses the procedure for deriving rules) require, with regards to doubtful acts, that we be cautious when we are not sure the conditions [attached to the act] are fulfilled. Moreover, the ritual impurity of a thing continues to exist as long as one is not sure that its opposite (removal of the impurity) has not occurred (called the principle of ‘istishab’).

Muwalat (continuance of acts) Our scholars, in following their Imams, state that the continuance of the acts of ‘wudhu’ is a condition for it being correct. The condition is that the previous part should not become dry, given the same time, place and health of the one performing the ablution, before completing the following part. The [School of] Shafi'is and Hanafis have stated that the ‘muwalat’ is not prescribed; it is not a condition, or, obligatory; rather, it is a ‘sunnah’.

For them, it is detestable to separate between the parts if there is no excuse. If there is an excuse, then it is not abominable. Similarly, it is not abominable if he forgets [the ‘muwalat’], or, the water prepared for his ‘wudhu’ runs out, and he goes to get more water to complete his ‘wudhu’. The [School of] Malikis have stated that the ‘muwalat’ is obligatory if one remembers and is able to do so. It is dropped if one forgets, or, has an excuse.

Our proof lies in the acts of the Prophet of God (S) for he would follow continuation in his ‘wudhu’ just as he performed it in sequence. No laziness was seen of him in the acts of ‘wudhu’ at any time, just as they did not see him not observing the sequence.

If the ‘muwalat’ was not a condition, he would have omitted it even once, or, would have announced that it was permissible to omit it, explaining the shari'a ruling in accordance with his practise of legislating from Allah (S.w.T.), the most High. Since he did not do this, we know that it is not allowed. Moreover, there is no difference in the correctness of the ‘wudhu’ if it meets these conditions. If it does not meet them, its correctness is a matter of dispute.

[When there is no muwalat] the Imams of the ‘Ahlul Bayt’, peace be upon them, do not see it as removing impurity, nor, does it allow one to pray, so be cautious in your religion.