Rules of Wudhu.

301. If a person doubts too often about the acts of Wudhu and its conditions, like, about water being Pak, or its not being usurped, he should not pay any heed to such doubt.

302. If a person doubts whether his Wudhu has become void, he should treat it as valid. But, if he did not perform Istibra after urinating, and performed Wudhu, and thereafter some fluid was discharged about which he was not sure whether it was urine or something else, his Wudhu will be void.

303. If a person doubts whether he has performed Wudhu or not, he should perform Wudhu.

304. If a person is sure that he has performed Wudhu, and has also committed an act which invalidates Wudhu, e.g. urinating, but does not remember which happened first, he should act as follows:
If this situation arises before his Namaz, he should perform Wudhu; if it arises during Namaz, he should break it and perform Wudhu; if it arises after Namaz, he should perform Wudhu and pray again.

305. If a person doubts after Namaz whether he performed Wudhu or not, the prayers offered by him …. As far the next prayers, he should perform Wudhu.

306. If a person doubts during Namaz whether he has performed Wudhu, his prayers is void, and he should perform Wudhu and then pray.

307. If a person after offering prayers, doubts whether his Wudhu became void before Namaz or after, the prayers offered by him will be deemed in order.

308. If a person suffers from an incontinence, due to which drops of urine come out continuously, or he is not in a position to control his bowels, he should act as follows:
If he is sure that at some time during the prayer time, there will be a respite during which there will be a restraint, then he should perform Wudhu and Namaz at such time. If during the restraint, he can control himself only for performing Wajib acts of Namaz, then he should perform only obligatory acts, and abandon the Mustahab acts, e.g. Adhan, Iqamah, Qnut, etc.

309. If the time of restraint is not enough to allow Wudhu and Namaz, and if he discharges urine or excretion several times during Namaz, then as an obligatory precaution, he should do Wudhu in those. It will be necessary for him to renew the Wudhu during Namaz because of discharging urine or excretion, he should keep a container by his side, make Wudhu every time he discharges, and continue praying as an obligatory precaution and if it is not very difficult.

310. A person who discharges excretion continuously, if it is possible, may perform Namaz with Wudhu as far as possible and he should repeat his Wudhu each time until it is really hard to continue.

311. A person who is suffering from continued incontinence, if between two Namaz, a drop of urine is not discharged, may perform both of them with one Wudhu and drops discharged during Namaz make no harm.

312. A person who is suffering from continued incontinence, if he is not able to perform any part of Namaz with proper Wudhu, may perform several Namaz with one Wudhu, provided that it is not void because of intentional discharge or any other invalidating action.

313. If one suffers from an illness that he discharges wind without any control, he must act as those who cannot control their discharge of excretion.

314. One who discharges excretion continuously, but perform Wudhu for every Namaz and start his prayer immediately, but it is not necessary for him to perform Wudhu for forgotten Sajdah and Tashahhod and precautionary Namaz after that, if it is performed immediately.

315. A person who cannot control urine, should use a bag filled with cotton or some similar device, to protect oneself, and to prevent urine from reaching other places, and the obligatory precaution is that before every Namaz he should wash the outlet of urine which has become Najis. Moreover, a person who cannot control excretion should, if possible, prevent it from reaching other parts, at least during the time required for Namaz. And the obligatory precaution is that if no hardship is involved, he should wash the anus for every prayers.

316. A person who suffers from incontinence should, if possible, try to retrain himself at least for the duration of Namaz, even if may be difficult. In fact, if his ailment can be treated easily, he should get the necessary treatment as an obligatory precaution.

317. If a person who suffered incontinence, recovers from the ailment, it is not necessary for him to repeat those prayers which he offered according to his religious duty, during the period of his ailment. However, if he recovers during Namaz, he should repeat that prayer.
For what things Wudhu is Obligatory

318. It is obligatory to perform Wudhu for the following six things:
For all obligatory prayers, except Namaz-e Mayyit.
For the Sajdah and Tashahhud, which a person forgot to perform during the prayers, provided that he invalidated his Wudhu after Namaz, and before performing those forgotten acts, for example, urinating.
For the obligatory Tawaf of the Holy Ka’bah.
If a person has made a Nadhr, or a solemn pledge, or taken an oath for Wudhu.
If a person has made a Nadhr, for example, that he would kiss the Holy Qur’an.
For washing and making Pak the Holy Qur’an which has become Najis, or for taking it out from lavatory etc., which it has fallen, when he becomes obliged to touch the script of the Holy Qur’an with his hand, or some other part of his body. But if the delay by making Wudhu causes further desecration of the Holy Qur’an, one should take it out from lavatory etc., or make it Pak, without performing Wudhu and he should not touch it as far as possible.

319. It is Haraam to touch the script of the Holy Qur’an with any part of one’s body without performing Wudhu. However, there is no harm in touching the translation of the Holy Qur’an into Persian or in any language without Wudhu.

320. It is not obligatory to prevent a child or an insane person from touching the script of the Holy Qur’an. However, if their touching the Holy Qur’an violates its sanctity, they should be prevented from touching it.

321. It is an obligatory precaution not to touch the Name of Allah or His special Attributes without Wudhu, in whichever language they may have been written.

322. If a person performs Wudhu or Ghusl before the time for prayers, in order to be in state of purity, they will be deemed valid.

323. If a person believes that the time for prayers has set in, and makes the Niyyat of Wajib Wudhu, and then realizes after performing the Wudhu that the time for the prayers had not set in, his Wudhu is in order.

324. Wudhu is Mustahab for the following purposes:
Namaz-e-Mayyit; visiting the graves; entering a mosque; entering the Shrines of the Holy Prophets and Imams (A.S.); for reading, writing or touching the margin or border of the Holy Qur’an or for keeping it with oneself; before going to bed for sleep. It is also Mustahab that a person already in Wudhu, should perform a fresh Wudhu for every Namaz. If he has performed Wudhu for any one of the above purposes, he can commit all acts which require Wudhu. For example, he can even pray with that Wudhu.