According to the stronger opinion, it is not confined to perform the rubbing with the right hand only, (but it can also be done with the left hand). The permission for rubbing from elbows to the tips of the fingers is also not devoid of force. It is; however, better to rub with the fingers of the right hand.

It is obligatory to rub with the water remaining in one’s hand out of the ablution, as it is not permissible to wet hands with fresh water.

Problem # 15 It is obligatory that the place of rubbing must be dry in a way that its water does not reach the rubbing part (i.e. the palm of the rubbing hand).

As regards the rubbing of both feet, it is obligatory, according to the more cautious opinion, to rub lengthwise their apparent parts from the tips of the fingers to the joint, though, according to the stronger opinion, it is sufficient to rub upto the ankle-bone, which is the dome-like formation on the back of the feet. There is no specified limit of rubbing widthwise. It is permissible to the extent that it may be treated as rubbing. It is, however, preferable, rather more cautious, to rub with the whole palm.

What has already been mentioned under the rubbing of the head, regarding the necessity of the place of rubbing to be dry, and the rubbing to be done with the water remaining out of ablution, is also applicable to rubbing the feet.

Problem # 16 It is more cautious to rub with the palm of the hand, but, if it is not practicable, it may be done with the back of the hand, and, if that is also not practicable, it may be done with the elbow, though, according to the stronger opinion, it is permissible to rub with the back of the hand or the elbow according to one’s own choice.

Problem # 17 If there remains no wetness on the palms; one must acquire wetness from the other limbs involved in ablution like the brows or beard, or the like, and perform the rubbing.

If it is not possible to acquire wetness from other limbs involved in ablution, one must perform ablution again.

If, however, even the repetition of ablution is of no avail due to the warmth of the weather or body, so that the more one performs ablution, the more its water dries, one may rub with fresh water.

It is more cautious first to rub with the dry hands, then with fresh water, and then perform Tayammum.

Problem # 18 While rubbing, it is indispensable to draw the rubbing limb on the limb rubbed. If is reversed, it would not be valid. However, there will be no harm if the limb rubbed is moved a little.

Problem #19 While rubbing both feet, it is not obligatory to put the fingers of the hands on the fingers of the feet, and draw them to the specified limit. Rather, it is permissible to put the whole palm on the whole back of the feet, and draw it a little in a way that it may be considered rubbing.

Problem # 20 If necessary, it is permissible to rub the masks or head veils, shoes or socks or stockings etc. due to fear of damage, cold, beasts, or enemies or the like, due to which one is afraid of removing the hindrance (from the head or feet).

All the conditions applicable in case of rubbing on the skin shall also apply to the rubbing on the obstacle, like rubbing with the palm, or the wetness remaining out of the water of ablution, etc.

B - Conditions of Wudu (Ablution)

There are some conditions for Ablution (Wudü).

First Condition

Problem # 1 Cleanliness, purity and lawfulness of water, cleanness of the limbs to be washed and rubbed, and removal of any obstacles in the way of washing or rubbing, and, according to the more cautious opinion, it is also a condition that the place of ablution must also be permissible, i.e. the place where washing and rubbing are being performed. Likewise, lawfulness of the place where the water of ablution is to fall (is also a condition), when ablution may be considered customarily possessing a usurped place, or it may be considered finally to be a perfect or partial cause for usurped possession. Otherwise, (case it is not considered so), then, according to the stronger opinion, the ablution shall not be void, rather even if it is considered so. But, in case the place is a usurped one, the invalidity of ablution is not devoid of force.

It is also a condition that the container of the water for ablution must be lawful (Mubãh), if the water is confined to a single container, rather even in case there are several containers, or the ablution is performed by dipping (in a tank or pool) not (drawn) by handfuls from it.

Likewise, it is a condition that there must be no restriction in the use of the water for ablution, such as the fear of sickness or the thirst of oneself or some other honored person, or the like, for which it is obligatory to perform Tayammum. If a person performs ablution in any of such conditions, the ablution shall be void.

Problem # 2 In case of a confined suspicion, the suspected water is like unclean water with which ablution cannot be performed. If the water is confined to two containers, one should perform Tayammum, even if he may perform ablution with the water in one of the containers and offer prayers, and then he performs the ablution with the water in the other container, and offers prayers again.

Problem # 3 If a person has only some water about which there is doubt whether it is pure or mixed, then, if it was formerly pure, he may perform ablution with it. But, if it was formerly mixed, he must perform Tayammum. If, however, he is ignorant of its former condition, he must perform ablution with it, and also perform Tayammum.

Problem # 4 If there is doubt about the purity of the water in a specific container (or containers), and a person has no other water with him, it is obligatory on him to observe caution by performing the ablution with it in a way that he may obtain certainty of having performed it with pure water.

The rule in such case is that he should perform the ablution one more time than the number of the doubtful containers, (so that if the container of the mixed water is one, he must perform ablution twice, and if the containers are two, he must perform ablution thrice).

Problem # 5 The water which is suspected to be usurped is like usurped water with which it is not permissible to perform ablution. If the water is confined to the suspected water, he must perform Tayammum.

Problem # 6 The cleanliness and purity of water is an actual condition, so that it is equally applicable to an ignorant person as well as a person having knowledge.

However, the lawfulness of the water is not an actual condition, so that if a person is ignorant of the fact that the water is usurped, or has forgotten it, and then he performs ablution with it, his ablution will be valid, even if during the performance of ablution he comes to realize that the water is usurped, the amount of ablution already completed shall be valid, while he must complete the remaining ablution with lawful water.

After washing the left hand during the performance of ablution, if a person comes to realize that the water is usurped, whether it would be permissible for him to rub his head and feet with the wetness of the water, and whether his ablution would be valid, are questions which have two methods or two opinions, and it is not far from being likely for us to differentiate in detail when what has remained on the hand is a part of the water which is normally considered water, or its being just wetness which is usually considered one of the properties of water, then it would be valid in the latter case, while it would be void in the former.

The same rule shall also apply if a person has on the limbs involved in ablution some wetness, left with the usurped water, and he intends to perform ablution with lawful water before the wetness is dry.

Problem # 7 It is permissible to perform ablution, drink or make any other slight use according the normal practice of the water of big rivers or canals etc. even without the knowledge of permission of their owners, or even when there are some minors or lunatics among the owners.

Of course, in case of absence of permission by them or some of them, there is difficulty in the validity of the use of the water (in the said acts).

If a person usurps the river or canal, etc., their water shall be lawful for all other than the usurper.

Problem # 8If a usurped container has lawful water; it is not lawful to perform ablution with its water by dipping into it absolutely. Even the performance of ablution shall not be valid by taking the water bits by bits, when it is confined to that water alone, and it shall be indispensable to perform Tayammum. However, if the water is thrown into a lawful container, it would be valid. If a person has access to lawful water, it would be lawful for him to take water from it with the usurped utensil, though he shall be considered to have committed an unlawful act as regards the use of usurped utensil.

Problem # 9 It is valid to perform ablution in a usurped tent or house when its land is lawful.

Problem # 10 It is not permissible to perform ablution in the tanks of mosques, schools or the like when the person is ignorant of the nature of the endowment, so that there is likelihood that the person endowing it has stipulated that no person other than those offering prayers or studying in the school shall use the water of the tanks, even if he is not stopped by those (offering prayers in the mosques or studying in the schools). If, however, it is a normal practice of the other people without any restriction from those offering prayers or the students, it would be lawful.

Problem # 11According to the more cautious opinion, use of utensils made of gold or silver in ablution is like the use of usurped utensils. All the details mentioned before under the usurped utensils shall also apply to them. If, however, a person uses them without the knowledge that they are made of gold or silver or has forgotten it, or even if he has doubt about it, it would be valid, whether by dipping in the water or taking out the water by handfuls, in case the water is confined to that container (gold or silver).

Problem # 12If, before or during the performance of ablution, a person suspects the existence of some obstacle, it would not be obligatory on him to investigate about it, except when there is some reasonable cause for such suspicion. In such case, it would be obligatory to investigate until he is sure about its non-existence. Likewise, if the hurdle existed before the performance of ablution, even then the investigation shall be obligatory. After the performance of ablution, if a person doubts whether an obstacle existed or not, he would take it as if it did not exist, and treat ablution to be valid. Likewise, if an obstacle existed, and the person comes to realize about it during the performance of ablution, or there was likelihood of realizing it, and then after the performance of ablution, he doubts whether he had removed the hurdle or not, or whether he had let the water reach under it or not, he shall take the ablution to be valid. So also the same rule shall apply when he comes to realize the existence of an obstacle, but doubts whether it existed during the performance of ablution or appeared subsequently. Of course, if he knows at the time of performing ablution there existed something under which water could not have reached, while it was something under which water sometime reaches sometime not, like a ring, and he knows that he did not realize its existence while performing ablution, or he knew that he did not move it, but at the same time doubted whether water reached under it by chance or not, there is difficulty in declaring the ablution valid. Rather it is obligatory to repeat the ablution.

Problem # 13If some of the limbs involved in ablution were unclean, and a person performs ablution, and later doubts whether he had cleaned them before ablution or not, the judgement would be in favour of its validity, but that particular limb shall be considered unclean, and so it would be obligatory on him to clean it for performing future ablution. Of course, if he knows that he had not realized it while performing ablution, it is obligatory to repeat the ablution.

Second Condition

It is also a condition for ablution that a person must perform it personally, if he has the ability to do so, and, in case of his inability, it is permissible, rather obligatory to have an agent for its performance. In such case, the agent shall help him in the performance of ablution, and he shall express the intention (Niyyat) though it is more cautious that the agent should also express the intention. As regards the performance of rubbing (the head and the feet), it is indispensable for him to do it personally, and it must be repeated by the agent. If it is not possible, he should take the wetness from the agent’s hand and rub (head and the feet) with it. It is more cautious to add Tayammum with it, if possible.

Third Condition

It is also a condition that order of washing or rubbing the limbs involved in ablution and rubbing should also be maintained. So washing the face is to precede washing the right hand, and washing the right hand is to precede washing the left hand, and washing the left hand is to precede rubbing the head, and that must precede rubbing the feet It is more cautious that washing the right hand must precede washing the left hand, rather it is obligatory, and its preference is not devoid of force.

Fourth Condition

Performance of washing and rubbing continuously in their order is also one of the conditions of ablution, i.e., one must not delay washing any limb involved in ablution to the extent that it may cause all the other limbs, washed earlier to dry.

Problem #14 The drying of the previously washed limbs is harmful for ablution, in case is caused due to the delay and length of time. So if the person performs the parts of ablution one after another in the usual way, and the limbs become dry due to warm weather etc., the ablution shall not be rendered void.

Problem #15  If a person fails to perform (the various stages of) ablution one after another, but despite it, the wetness remains on the hands due to cold and damp weather in a way that had the weather been moderate, the water would have dried up, the ablution shall be valid. The criteria for the validity of ablution are two things, namely, either there should be wetness to the extent that it can be felt, or there should be the usual sequence    (the performance of the various stages of ablution one after another).

Problem #16 If a person fails to observe the sequence of the order in ablution due to forgetfulness, the ablution shall be void. The same rule shall apply if a person believes that the wetness has not dried up, but later it transpires otherwise.

Problem #17 If wetness has remained only in the long beard, there is difficulty in considering it sufficient (performing the rubbing of the head and the feet). The same rule shall apply if the wetness has remained in the parts of the body which are outside the limits of ablution, like the hair on the forehead; rather in such case it is more difficult        (accept their wetness to be sufficient for performing the rubbing of the head and the feet).

Fifth Condition

One of the conditions for ablution is the intention (Niyyat), which means the intention to do an act. It is indispensable that it should be in fulfillment of Allah’s Commands and for seeking closeness to Allah. The criterion of intention is sincerity, so that if something negative accompanies it, particularly hypocrisy, it shall be void; because if it accompanies an act in whatever manner, it invalidates the act. But if some other things accompany the intention, their accompaniment does not harm the intention, provided that they are more preferable (Rãjih), except when they assume the principal position, and the fulfillment of Allah’s command becomes subservient to them, or the objective of ablution comprises two things in a way that each of them becomes independent part of the objective or motive of ablution, (in which case the ablution shall be void). According to more cautious opinion, the same rule shall apply if there are two independent motives for ablution. Even if the motive is lawful, such as getting cool, the ablution shall be void, except when it is secondary, and the principal motive is fulfillment of Allah’s Command   (which case there shall be no harm in accompanying the intention).

Problem # 18 It is not a necessary condition for intention to pronounce it in words or recall it in the heart in detail; rather, it is sufficient to have a brief intention concentrated in the heart in a way that if the person is asked what he was doing, he may say that he was performing ablution. This is called the motive.

If, however, he starts performing ablution, and then forgets it completely in a way that if he is asked what he was doing, he would be perplexed, and would not know what he was doing, he shall be like one doing something without any intention.

Problem #19 As it is obligatory to have intention in the beginning of an act so also it is obligatory to persist upto the end. If he hesitates, or loses the intention, and completes ablution in such condition, it would be void

If, however, before the discontinuation of the succession, he reverts to the first intention, and connects the remaining acts with his intention, the ablution shall be valid.

Problem #.20 It is sufficient for intention that it should be for seeking closeness to Allah, and it is not obligatory to have the intention of obligation or preference in description or in purpose, so that it is not necessary that he should express the intention that he was performing ablution which is obligatory on him, rather, if he intends obligation in place of preference, or otherwise, erroneously, after he had intended to perform ablution for seeking closeness to Allah or in fulfillment of Allah’s Commands in whatever way, it would be sufficient.

Problem # 21 It is not a condition for the validity of ablution to intend the removal of uncleanness, nor to intend the lawfulness of prayers or other aims, but, if after renewing ablution, he comes to know that he was unclean, the ablution shall be valid, and it would be valid to offer prayers or other things with that ablution.

It is sufficient to have a single ablution for different purposes, even if a person did not have such intention.

If he intends the removal of a specific uncleanness, even then his ablution shall be valid, and it would remove all the causes of uncleanness. If, however, he intends to confine it to the non- removal of other unclean objects, then there would be difficulty in the validity of the ablution.

C - Things that Nullify Ablution & Their Causes

Problem # 1 There are several Unclean Things which nullify Ablution and cause the necessity for its repetition.

First & Second: Effusion of urine or what falls under its category, such as the suspected wetness coming out before istibrã’ or excretion of feces from the natural or unnatural passage, regardless whether the natural passage is blocked or not, and whether its amount is large or small, and whether it is accompanied, for example, by worms or lumps.

Third : Passing out of wind from anus, if it comes out of the stomach or bowels, whether it is accompanied with sound and bad odor or not. But the wind that comes out of the front organ (vulva) of a woman, and not from the stomach or bowels is like the wind that enters from outside and then comes out. (It will not nullify ablution).

Fourth A sleep which overwhelms the senses of sight and hearing (as a result of which the eyes do not see, and the ears do not hear).

Fifth Everything which stuns human reason such as insanity, swooning, drunkenness or the like.

Sixth The minor or medium Istihädah (undue menstruation), rather to be more cautious, the abundant one too, though we have declared ritual bath to be obligatory in such cases.

Problem # 2 If the water of enema comes out without being accompanied by something like it would not nullify ablution.

Likewise, if there is suspicion of the water of enema being accompanied by something, Or when some worm or lump comes out without being sullied by feces, (the ablution shall not be nullified)

Problem # 3 If persons suffering from incontinence of urine or defecation have sufficient time for illness and offering prayers, though confining themselves to the performance of minimum of what is obligatory (cleanliness), they must wait for such time and offer their prayers at that time.

In case they have no such time, then either the polluting matter comes out, for example, once  twice or thrice during offering prayers in a way that it is not painful for them to perform ablution and restart prayers again, or it takes place repeatedly in a way that it is quite painful for them to perform ablution after every time of pollution, and offer prayers again, then in the former a person suffering from incontinence of defecation shall perform ablution, and offer prayers, place water close to himself, so that whenever something defecates, he should perform ablution immediately, and restart prayers, and to be more cautious, he should offer the next prayers with a single ablution.

It is more cautious for a person suffering from incontinence of urine to follow the example e suffering the incontinence of defecation, though the permissibility of sufficiency of a single ablution for each prayers without renewing it every time is not devoid of force.

In the latter case, it is more cautious for both to perform ablution for each prayer, and it is not permissible for them to offer two prayers with a single ablution, regardless of their being compulsory or optional or mixed, even though it is not far from being likely that it is not necessary person suffering from incontinence of urine to renew ablution if the discharge of urine does take place between two prayers, so he may offer several prayers with a single ablution as long as the discharge of urine does not take place between them, but he should not give up caution

However, according to the stronger opinion a person suffering from incontinence of gas should be affiliated to a person suffering from incontinence of defecation, rather it is not far being that such person is treated at par with a person suffering from incontinence of defecation in of their common subject.

Problem # 4 It is obligatory for a person suffering from incontinence of urine to prevent his urine permeation through a pouch full of cotton or the like. Apparently, it is not necessary for him to change the pouch or clean it for every prayer.

Of course, it is more cautious for him to clean the glans penis, provided that it is not painful for him.

Likewise, as far as possible and without being painful, it is also obligatory for a person suffering from incontinence of defecation to prevent its permeation, as it is also more cautious for him to clean his anus if it is possible for him without being painful.

Problem: # 5 It is not obligatory for persons suffering from incontinence of urine or defecation to make up for the previously omitted prayers after being cured (of the ailment).

Of course, apparently it is obligatory on him to offer prayers again if he recovers from his ailment t at the time of prayers, and there is ample time for offering prayers with cleanliness.

D - Purposes of Ablution (Wudu)

By purposes of Ablution are meant the things for which ablution is obligatory in a way that either it is by canonical law (Shari’at) a condition for their validity like condition for its permissibility or absence of prohibition like touching the words of the Quran, or a condition for its accomplishment such as reciting the Quran, or a cause for removal of its  abomination, such as eating in a state of pollution due to discharge of semen which and its disapproval is removed by means of ablution.

The purposes of ablution are as follows:

First: (A thing for the validity of which performance of ablution is a condition). So it is a condition neither compulsory nor optional, on time or due, for oneself or on behalf of some one else, or for its omitted portion, and, to be more cautious for the two prostrations for omissions (in prayers), although, according to the stronger opinion, it is not a condition for the performance of the prostrations for omissions. (In prayers)

Likewise, it is a condition for the performance of the circumambulation (tawaf) (of the Kabbah) which is part of compulsory Hajj or ‘Umrah. According to the more cautious opinion, it is also a condition for the performance of voluntary Hajj or ‘Umrah.

Second: (It is also a condition for the observation of regard or reverence of some things). So it is a condition for touching the words of the Quran, as it is forbidden for an unclean person to touch it. There is no difference between the verses or the words of the Quran, rather even its letters, (various symbols) I symbol of madd (for lengthening the sound of a letter) or tashdid (for repeating the sound of a letter) or I’rãb (symbols of pronunciation or inflexion of letters), and to this are added the specific Names and Attributes of Allah. However, there is hesitation and difficulty in including of the prophets and Imams, Peace be upon them, and those of the angels under this category, though it is more cautious to avoid (touching the names of) specially the first two (i.e., the names of the prophets and Imams, without having first performed ablution).

Problem # 1 As regards the prohibition of touching (venerable objects); it makes no difference whether the limbs are open or hidden. Of course, the permissibility of touching with hair is not far from being likely, as also it makes no difference in case of various types of scripts, including even now in disuse, such as the Kufic script.

Similarly, it shall make no difference in case of various modes of writing, whether the words have been written by hand or have been printed, etc.

Third There are several kinds of things which it is not proper to mention in this small book. In declaring ablution itself to be recommendable (or having a reward, without there being any purpose of it), there is hesitation.

Problem #2 For a person who has already performed ablution, it is desirable to perform ablution again. Apparently, it is permissible to repeat ablution for a third or fourth or even more times.

If a person repeats ablution coincident with uncleanness, the same ablution shall be sufficient to remove the uncleanness and there is no need of a fresh repeat of it.

Rules regarding Damage to Ablution

Problem # 1 If a person is sure to be unclean, and then doubts whether he has attained cleanliness, or suspects he has attained cleanliness, then if the doubt has occurred during the performance of the act (like prayers), so that he has started offering prayers and, in the meantime, he doubts about his being clean, he must discontinue it, and obtain cleanliness. It is more cautious to complete the prayers, and then repeat it in fresh (state of) cleanness. If the doubt has occurred after the completion of the act (like prayers), he must treat it to have been valid, and should clean himself for future acts. If he is sure to have been clean, and then doubts about being clean, he must not pay any heed to his doubt. If he is sure of cleanliness and pollution both, but is ignorant as to which of them is subsequent, then, according to the stronger opinion, he must clean himself, even if he knows the exact time of cleanliness. This is the rule when he is ignorant of his condition prior to his being sure of clean and unclean; otherwise, according to the stronger opinion, he must decide contrary to his previous condition. If, however, he is sure of having been unclean before the occurrence of the doubt about his being clean or unclean, he shall decide in favour of his being clean. If, in the above case, he is sure of having been clean (prior to the occurrence of doubt), he shall decide in favour of being unclean These are the rules where he is ignorant of exact times of his becoming clean or unclean. The same rule shall apply even if he knows the time of his condition contrary to the prior one. If, however, he knows the time of his condition contrary to the previous one, but when he knows the time of similar condition, then he shall decide in favour of uncleanness, and shall clean himself. Anyhow, in all the above mentioned cases, he should not give up caution. If he knows that he has not washed any limb (in ablution), or has not performed its rubbing (Mash) he should do it and do what follows, if no harm is done by the omission of the succession of the acts, or the like; otherwise, he should repeat the act. If he doubts the omission of some of the stages of ablution before having completed it, he shall perform the omitted act at the same time observing the necessary succession and continuance of the various stages of ablution. Here suspicion is like doubt, while no heed is paid to the doubt of a person who is in the habit of doubting too often, in the same way as there is no importance of a doubt after the completion of an act, whether the doubt relates to some of the stages of ablution or about any of its conditions.