Condition of Wudhu.

There are thirteenth conditions for a correct Wudhu:
The first condition is that the water should be Pak.
The second condition is that the water should be pure (unmixed).

267. Wudhu performed with Najis or mixed water is void even if one may not be aware of its being Najis, or mixed, or may have forgotten about it. And if one has offered prayers with that Wudhu, one should repeat that prayers with a valid Wudhu.

268. If a person does not have any water to perform Wudhu, except that which is murky with clay, he should perform Tayammum if only a short time is left for prayers; and if he has enough time at his disposal, he should wait till the water becomes limpid, and then perform Wudhu with it.
The third condition is that the water should be Mubah (permissible to use).

269. To perform Wudhu with usurped water, or with water about which one does not know whether the owner would allow its use, is Haraam; and Wudhu will be void. But if the owner allowed it before and now it is not clear that he still allows that or not, Wudhu is correct. Also, if the water of Wudhu used to wash face and hands, falls on usurped land, Wudhu is correct.

270. If a person does not know whether the pool or tank of water of a madressah has been dedicated to the general public, or exclusively to the students of madressah, there is no harm in doing Wudhu there, provided that people usually do so at that place without prohibition.

271. If a person who does not wish to offer prayers in a particular mosque is not aware whether its pool has been dedicated to the general public, or specifically to those who offer prayers in that mosque, if people who do not pray in that mosque, usually perform Wudhu there, without any prohibition, he can perform Wudhu from that pool.

272. Performing Wudhu from the pools of the inns and hotels etc. by persons who are not residing there, is valid if the other persons who are not staying there usually perform Wudhu with that water, without being prohibited.

273. There is no harm if a person performs Wudhu in the water flowing in big canals, even if he does not know whether the owner of that canal would allow. But, if the owner of the canal prohibits performing Wudhu with that water, as an obligatory precaution, one should refrain from doing Wudhu in it.

274. If a person forgets that the water has been usurped, and performs Wudhu with it, his Wudhu is in order.
The fourth condition is that, the container of the water used for Wudhu should not be made of gold or silver.

275. If the water for Wudhu is in a usurped container and there is no other water available, he should perform Tayammum. If he performs Wudhu with that water, it is void. If he has Mubah water at his disposal which is in a usurped container, his Ertemasi Wudhu will be void if he dips his face and hands in it. But if he takes water from that container in the palm of his hand and washes his face and hands, it is in order. Of course, because of using a usurped vessel his action is Haraam. Using gold and silver container, as an obligatory precaution is the same as using usurped vessels, for the purpose of Wudhu.

276. A pool of water which has a usurped stone or brick in it, can be used for Wudhu.
The sixth condition is that parts of the body on which Wudhu is performed should be Pak, at the time of washing and wiping.

278. If the place which has been already washed or wiped in Wudhu becomes Najis, before the completion of the Wudhu, it will be deemed valid.

279. If any other part of the body other than the parts of Wudhu is Najis, the Wudhu will be in order. However, if the outlet of urine or excretion have not been made Pak, the recommended precaution is that one should make them Pak first, and then perform Wudhu.

280. If a part of Wudhu was Najis and one doubts after performing Wudhu whether he has washed it or not, if he was not aware of the situation while performing the Wudhu, then it is void. But if he was aware or doubts it, Wudhu is correct and he should wash anywhere that was Najis.

281. If a person has a cut or wound on his face, or hands, and blood from it does not stop, and if water is not harmful for him, he should place wound or cut in Kurr-water or running water, and press it a little so that the blood may stop. Then, perform Ertemasi Wudhu, as said.
The seventh condition is that the person doing Wudhu should have sufficient time at his disposal for Wudhu and Namaz.

282. If the time is so short that by doing Wudhu, the entire prayers or a part of it will have to be offered after its time, he should perform Tayammum. But if he feels that the time required for Tayammum and Wudhu is equal, then he should do Wudhu.

283. If a person who should have performed Tayammum owing to little time for Namaz at his disposal performs Wudhu, his Wudhu is in order.
The eighth condition is that one should perform Wudhu with the Niyyat of Qurbat, i.e. to obey thee orders of Allah. If a person performs Wudhu for the purpose of cooling himself or for some other purpose, the Wudhu would be void.

284. It is not necessary that one should utter the Niyyat of Wudhu in words, or think about it in his mind. It is sufficient that Wudhu for Namaz or any other purpose are performed in compliance with the order of Almighty Allah. He knows himself and if they ask him what are doing, he would say that he is performing Wudhu.
The ninth condition id yhsy Wudhu should be performed in the prescribed sequence, that is, he should first wash his face, then his right hand and then his left hand, and thereafter, he should wipe his head and then the feet. As a obligatory precaution, he should not wipe both the feet together. He should wipe the right foot first and then the left, otherwise, it is void.
The tenth condition is that the acts of Wudhu should be done one after the other, without time gap in between.

285. If there is a gap between the parts of Wudhu, in a way that when he starts washing or wiping one part, the part washed or wiped before is already dry, then Wudhu is void. But if the moisture of part he wants to wash or wipe later is dry, for example when he wants to wash left hand, the moisture of right hand is already dry, then it is better to start the acts of Wudhu again.

286. If a person performs acts of Wudhu consecutively, but the moisture of the previous parts dries up owing to hot weather, or excessive heat of the body or any other similar cause, his Wudhu is in order.

287. There is no harm in walking while performing Wudhu. Hence, if after washing his face and hands, a person walks a few steps and then wipes his head and feet, his Wudhu is valid.
The eleventh condition is that a person doing Wudhu should wash his hands and face and wipe his head and feet himself. Hence, if another person makes him perform Wudhu, or helps him, his Wudhu is void.

288. If a person cannot perform Wudhu himself, he should appoint someone to assist him, even if it means washing and wiping jointly. And if that person demands any payment for that, he should be paid, provided one can afford; and one does not sustain any loss. But he should make Niyyat of Wudhu himself, and should wipe using his own hands.
If the person himself cannot participate in actually doing Wudhu, and if he must be assisted by another person, then an obligatory precaution is that both should make the Niyyat of Wudhu. Then his assistant will hold his hand, and help him do the wiping. And if that is not possible, he will take some moisture from his hand, and with that moisture wipe his hand and feet.

289. One should not obtain assistance in performing those acts of Wudhu, which one can perform alone.
The twelfth condition is that there should be no constraint for using water.

290. If a person fears that he will fall ill if he performs Wudhu, or, if water is used up for Wudhu, no water will be left for drinking, he does not have to do Wudhu as an obligatory precaution. If he was unaware that water was harmful to him, and he performed Wudhu, and later on, it turned out to be harmful, his Wudhu will be correct. But as a recommendatory precaution, it is better not to perform Namaz with that Wudhu, and he should perform Tayammum. If he has offered prayer with that Wudhu, as a recommendatory precaution, he should repeat it.

291. If one finds that using minimum quantity for washing the face and hands properly, will not be harmful, he should do Wudhu by restricting himself to that quantity of water.
The thirteenth condition is that there should be no impediment in the way of water reaching the parts of Wudhu.

292. If a person finds that something has stuck to any part of Wudhu, but doubts whether it will prevent water from reaching there, he should remove that thing, or pour water under it.

293. Dirt under the fingernails would not affect Wudhu. However, when the nails are cut, and there remains dirt which prevents water from reaching the skin, then that dirt must be removed. Moreover, if the nails are unusually long, the dirt collected beneath the unusual part, ought to be cleansed.

294. If swelling takes place on the face, or hands, or the front part of the head, or the feet because of being burns or other reasons, it will be sufficient to wash and wipe over the swelling. If there is an opening in it, it will not be necessary to reach water under the skin. In fact, if a part of its skin gets peeled off, it is not at all necessary to pour water under the unpeeled part. However, at times there is skin which hangs loose after having peeled off, it should be cut off, or water should be poured underneath.

295. If a person doubts whether something has remained stuck to the parts of Wudhu, and if it is a doubt which is deemed sensible by the people, like, a potter doubting whether clay is stuck to his hands after his work, he should examine and clean his hands by scrubbing etc., till he is sure that there are no remnants, and that water will reach there.

296. If there is dirt on the part of Wudhu which will not prevent water reaching the body while washing or wiping, the Wudhu will be in order. Similarly, if some white lime splashed from the whitewash stays on the body, not obstructing water from reaching it, then one should remove the splashed particles.

297. If a person was aware before performing Wudhu, that on some parts of Wudhu, there is something which could prevent water from reaching them, but if he doubts after performing Wudhu whether water reached those parts or not, his Wudhu will be valid.

298. If on some part of Wudhu, there is an obstruction which at times allows water to reach the skin and at times does not, and if he doubts after having performed Wudhu about water having reached the skin, he should repeat the Wudhu, if he had not been mindful about ensuring that water reaches.

299. If after Wudhu a person finds something on the parts of Wudhu which prevents water from reaching the skin, not knowing whether it was present at the time of Wudhu, or it appeared later, his Wudhu would be in order. But if he knows that at the time of Wudhu he was not bothered about that obstruction, then the obligatory precaution is that he should repeat Wudhu.

300. If a person doubts after Wudhu whether any obstruction was there or not, his Wudhu will be valid.