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
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
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
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
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
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
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
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
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.