290. If the acts of wuÃÙ are performed successively, but the parts preceding each part become dry due to excessively hot weather, raised body temperature or similar conditions, the wuÃÙ will be valid.
291. There is no harm in walking while performing wuÃÙ. Thus, if one takes a few steps after washing his face and hands, and then wipes his head and feet, his wuÃÙ will be valid.
Condition No. 11: The face and hands should be washed by the individual himself, and so should the head and feet be wiped by him. If another person performs the wuÃÙ on him or assists him in washing his face and hands or wiping his head and feet, his wuÃÙ will be invalid.
292. A person who cannot perform wuÃÙ himself, should appoint someone to perform it on him. Additionally, if the other person demands wages, he should pay him if he is able to, and if it does not cause him hardship. However, he should make the intention of wuÃÙ himself, and based on obligatory precaution, so should the one assisting him. He should also wipe with his own hands, and if he is unable to do so, his assistant should hold his hand and help him to wipe the part. If even this is not possible, the assistant should take the wetness from the person’s hands, and wipe his head and feet with it.
293. One should not seek assistance in performing the acts of wuÃÙ which he can perform by himself.
Condition No. 12: The one performing wuÃÙ should not be constrained from using the water.
294. One who fears that he may get sick if he performs wuÃÙ, should not perform it. Similarly, if he fears that using up the water for wuÃÙ will result in him remaining thirsty, and the thirst will lead to his illness, he should not perform wuÃÙ. If the thirst does not lead to his illness, he is free to choose between wuÃÙ and tayammum. If he is unaware that using the water is harmful for him, and performs wuÃÙ with it, it will be valid even if he later comes to realize that it was harmful for him, provided that incurring that harm is not forbidden by the sharia.
295. If there is no harm in washing the face and hands with a limited amount of water, which is just sufficient for performing wuÃÙ, and using more than it is harmful, one should perform wuÃÙ by limiting himself to that amount of water.
Condition No. 13: There should be no obstacle on the parts of wuÃÙ which prevents the water from reaching it.
296. If a person knows that something is stuck to a part of wuÃÙ, but doubts whether it prevents water from reaching it or not, he should either remove the thing, or ensure that water reaches the areas below it.
297. Dirt under a fingernail which is of normal length will not harm one’s wuÃÙ. However if the nail is cut, the dirt must be removed prior to performing wuÃÙ. If the nail is abnormally long, the dirt below the area of the nail which exceeds the normal length should be removed.
298. If swelling occurs on the face, hands, frontal area of the head, or upper surface of the feet, due to a burn or any other reason, washing and wiping over it will be sufficient. If a hole is formed in the area, it will not be necessary to make water reach the areas below the skin. In fact, if a part of its skin gets peeled off, it will not be necessary to make water reach areas below the parts which have not peeled off. However, if the skin which has been peeled off sometimes sticks to the body and sometimes hangs loose, he should either cut it off, or ensure that water reaches the areas below it.
299. If a person doubts whether something is stuck to the parts of wuÃÙ, and his doubt is deemed sensible by the people—like a potter doubting whether clay is stuck to his hands after work—he should inspect his hands, or scrub it to an extent that he attains satisfaction that even if clay was previously stuck to his hands, it has now been removed, or that the water has reached the areas below it.
300. There is no harm if the areas that need to be washed or wiped contain dirt, as long as it does not prevent water from reaching the body. The same will apply if following plastering or a similar task, a substance which does not prevent water from reaching the skin remains on the hands. However, if one doubts whether its presence prevents water from reaching the body or not, it should be removed.
301. If prior to performing wuÃÙ, a person knows that some parts of wuÃÙ contain obstacles that prevent water from reaching the body, and then doubts after performing wuÃÙ whether water reached those parts or not, his wuÃÙ will be valid provided he is not certain that he was oblivious to it while performing wuÃÙ.
302. If some parts of wuÃÙ contain an obstacle which at times allows water to reach areas below it, and at times it doesn’t, and having performed wuÃÙ one doubts if water reached the areas below it, he should perform wuÃÙ again if he knows that he was oblivious to this fact while performing wuÃÙ.
303. Having performed wuÃÙ, if a person spots an obstacle on the parts of wuÃÙ which prevents water from reaching those parts, and does not know if the obstacle was present while performing wuÃÙ or appeared thereafter, he should perform wuÃÙ again if he knows that he was oblivious to it while performing wuÃÙ. If he wasn’t, his wuÃÙ is valid.
304. Having performed wuÃÙ, if a person doubts whether an obstacle was present on the parts of wuÃÙ which prevents water from reaching them, his wuÃÙ will be valid as long as he is not certain that he was oblivious to it while performing wuÃÙ.
305. A person who frequently doubts in the actions and conditions of wuÃÙ should not pay heed to his doubts if they extend to the point of becoming satanic insinuations.
306. If a person doubts whether his wuÃÙ has been invalidated or not, he should treat it as valid. However, if he does not perform istibrÁ‘ after urinating, performs wuÃÙ, and then a fluid is released from the anterior orifice, for which he does not know whether it is urine or another fluid, his wuÃÙ will be void.
307. A person doubts whether he has performed wuÃÙ or not, should perform wuÃÙ.
308. If a person knows that he has performed wuÃÙ, and that he has also committed an act which invalidates wuÃÙ, like urinating, but does not know which of the two preceded the other, given the different circumstances, he should act in the following manner:
a. If he realizes this before offering his prayers, he should perform wuÃÙ again.
b. If he realizes this while praying, he should discontinue his prayers and perform wuÃÙ.
c. If he realizes it after completing his prayers, the prayers that he has already offered will be valid, provided he is not certain that he was oblivious to it at the start of his prayers. He should however perform wuÃÙ for all subsequent prayers.
309. If a person attains certainty during or after performing wuÃÙ, that he has not washed or wiped some parts, he will have to start all over again if the parts that precede that part have become dry due to a prolonged passage of time. If the parts have not become dry, or have become dry due to hot weather or similar reasons, he should wash or wipe the parts of wuÃÙ starting from the place that was not washed or wiped properly, and all the parts following it. Similarly, if a person doubts while performing wuÃÙ if an area was washed or wiped properly, he too should act according these instructions.
310. If a person doubts after offering prayers whether he had performed wuÃÙ or not, his prayers will be valid provided he is not certain that he was oblivious to it at the start of his prayers. He should however perform wuÃÙ for subsequent prayers.
311. If a person doubts while praying if he had performed wuÃÙ or not, his prayers are void. He has to perform wuÃÙ and offer his prayers again.
312. If a person comes to know that his wuÃÙ was invalidated, but doubts whether it was invalidated before or after prayers, the prayers that he has already offered are valid.
313. If a person who is afflicted with urinary or fecal incontinence is certain that there will be a period of respite from the leakage or the excretion within the allocated time for prayers, which is just sufficient for performing wuÃÙ and offering prayers, he should perform wuÃÙ and pray in that interval of respite. If the interval of respite that he is afforded is only sufficient for performing the obligatory components of wuÃÙ and prayers, he should perform the obligatory components and leave out the recommended ones.
314. If a person is not afforded an interval of respite that is sufficient for wuÃÙ and prayer, and urine or feces is involuntarily leaked or excreted from him once or a few times during the prayer, the prayer will suffice even if it is offered with one wuÃÙ. The recommended precaution is that he should perform wuÃÙ each time urine or feces is excreted from him, in a period of time which does not nullify the condition of succession (muwÁlÁt) in prayer. Having done wuÃÙ, he should continue with the rest of his prayer.
315. If a person is afflicted with continued urinal or fecal incontinence, his wuÃÙ will suffice for several prayers, unless he commits another act which invalidates his wuÃÙ. It is better that he should perform a separate wuÃÙ for each prayer. It is not necessary to perform an additional wuÃÙ for performing a forgotten sajdah or a forgotten tashahhud, or for offering salÁt al-iÎtiyÁÔ.
316. A person who is afflicted with continued urinal or fecal incontinence does not have to offer prayers immediately after performing wuÃÙ, although the recommended precaution is that he should do so.
