ISSUE 58: To perform wudhu, one must first start by washing the face, then wash the right arm, followed by the left arm. After this, the moisture that is in the right hand from the washing, must be wiped on the head, meaning, the fingers of the right hand are wiped on the top of the head, then the right foot, and left foot are wiped (with this moisture).

ISSUE 59: In wudhu, the person must first start by washing his face from the top of the forehead, meaning the point where the hair grows, until the bottom of the face (meaning the chin), and to ensure certainty that one has washed that which is wajib for him, he must wash a little bit extra of the surroundings of the face.

ISSUE 60: According to Ihtiyat Wajib, the face must be washed from the top to the bottom.

ISSUE 61: After washing the face, the right arm must be washed, followed by the left arm, from the elbow up to the finger tips Ü from top to bottom. 

ISSUE 62: To be sure that one has washed the complete arm, one must also wash a little bit above the elbow.

ISSUE 63: If someone washes his hands up to the wrist before he washes his face, when he starts to perform the wudhu, he must wash from the elbow to the tips of the fingers, and if he washes up to the wrist, his wudhu is void. 

ISSUE 64: The place for wiping is one quarter of the frontal part of the head above the forehead.

ISSUE 65: The wiping of the head must be done in such a way that if someone sees you performing it, he would say you are performing the wiping.

ISSUE 66: It is mustahab that the wiping be the width of three closed fingers, and the length of one finger.

ISSUE 67: It is not necessary that the wiping be done on the scalp, rather it is correct even if it is done on the hair, unless the hair on the head is so long that when it is combed, it falls on the face, or other parts of the head Ü in this event, the skin on the head or the roots of the hair must be wiped.

ISSUE 68: After wiping the head, with the moisture that is present on one's hand from performing the wudhu, one must wipe the feet from anyone of the toes to the joint.

ISSUE 69: While performing the wiping on the head or feet, the hand itself must be drawn, and if the hand is kept stationary and the hand or feet are moved, the wudhu is void, but if the head or feet move slightly while the hand is being drawn for wiping, it is not a problem.

ISSUE 70: The moisture on the hand must be a sufficient amount so as to leave an effect on the head or feet.

ISSUE 71: The place of wiping (head or feet) must be dry, so if the place of wiping is wet, it must be dried (before being wiped); but if the wetness is very little such that it does not affect the moisture on the hand, it is no problem.

ISSUE 72: There must be no barrier between the hand and the head or the feet, like a scarf and hat or socks and shoes, no matter how thin they be even if the water still manages to reach the skin.

ISSUE 73: The place of wiping mast be tahir, so if there is a najasat present, and one is not able to remove it with water, one must perform tayammum. 

ISSUE 74: If the following conditions are present, the wudhu will be correct, and if they are not present, the wudhu will be void. 1. The water for wudhu must be tahir (not najis), and according to Ihtiyat Wajib, there must not be any uncleanliness like the urine of a halal animal or pus in it.

2. The water for wudhu must be Mubah (permissable for use) Ümeaning it is not stolen property.

3. The water for wudhu must be Mutlaq (pure) Ü not mixed water.

4. The container holding the water must be Mubah.

5. The container holding the water must not be made of gold or silver, according to Ihtiyat Wajib.

6. The parts of the body that are to be wiped or washed at the time of wudhu must be tahir.

7. There must be no obstruction on the body that prevents the water from reaching the body.8. The wudhu must be done with the niyyat of "nearness to Allah", and not for showing off.

9. Succession (Tarteeb) in actions must be observed (as was explained earlier).

10. No unusual gap of time (Muwalat) in the actions (there should not be a big time gap between the actions of wudhu).

11. One must not acquire the help of other people.

12. There should be no constraint in using the water.

13. There must be enough time to perform wudhu and to perform the Salat.

ISSUE 75: The wudhu that is done with mixed water is void Ü whether you know the water is najis or mixed and even if you do not know, or if it was forgotten.

ISSUE 76: The water for wudhu must be Mubah; therefore in the following instances, the wudhu is void:

Performing wudhu with water whose owner is not happy with his water being used. (His displeasure is known).

That water which is not known if its owner is happy or not by its use.

Water that has been donated (Waqf) to specific people, which is used by other than those specified; for example, the pools of most Madaras (schools) which have been given as a donation to those of that specific Madrasah (school), and the rooms of wudhu in most Masajid that have been specifically donated for those people who read their Salat in that Masjid.

ISSUE 77: If the exact type of Waqf is not known, and that water is commonly used for wudhu, and one is not prevented from using it, it can be used for wudhu.

ISSUE 78: Performing wudhu from a large body of water (river, lake, etc...) even if the person does not know if its owner is content or not, is not a problem.

ISSUE 79: The parts to be washed or wiped in wudhu, for example the face, arms, and feet must be tahir.

ISSUE 80: If there is something on the face or arms that prevents water from reaching there, it must be removed to perform the wudhu.

ISSUE 81: The ink of a pen, the spot of paint, and oil/grease, and cream, in the event that its effects are not remaining (on the skin) and it is not an obstacle or barrier for performing wudhu (is not a problem), but if it is a covering on the skin that prevents water from reaching the skin, it must be removed.

ISSUE 82: If something is stuck on one of the areas of wudhu, but it is not known if it will prevent water from reaching that area or not, it must be removed or the water must be made to flow underneath it.

ISSUE 83: The actions of wudhu must be done in the following sequence (Tarteeb): The face, then the right arm must be washed, then the left arm must be washed, and then the head and feet must be wiped.

ISSUE 84: Muwf Ü meaning one after the other, with no gap between the actions.

ISSUE 85: If between the actions of wudhu, a period of time passes so that when one decides to wash or wipe a particular place, one notices that the moisture of all the places that had previously been washed or wiped has become dry, the wudhu is void; and the same rule applies if between the 

actions of wudhu, such as a gap is left that in the view of the people, it would be said wudhu has not been performed.

ISSUE 86: Someone who is able to perform the actions of wudhu is not allowed to seek assistance from others. Therefore, if the person who needs to perform wudhu has someone helping him in performing the washing of the face and arms and/or the wipings, or helps with making the water reach to all the necessary parts that must be purified in wudhu, his wudhu is void.

ISSUE 87: Someone who is not able to perform wudhu on his own must perform wudhu with the help of someone else, and if it is not possible for the person who needs to perform wudhu to in any way help in his own wudhu, then according to Ihtiyat Wajib, both must make the niyyat of performing wudhu.

ISSUE 88: Someone who knows he will get sick or feels scared that he will become ill if he performs wudhu, mast perform tayammum, and if he performs wudhu, it will be void. If he doe not know that the water is harmful for him, and he performs wudhu, and later on finds out that the water was harmful for him, his wudhu is void.

ISSUE 89: Wudhu must be performed with the intention of "nearness to Allah," meaning for the wish or desire of Allah (SWT) one is performing wudhu, and it is not necessary that the niyyat be "spoken" or even "mentioned" in the heart, rather even if one knows that he is performing wudhu to obey the commandment of Allah, this too is sufficient. Such that if he was asked, "What are you doing?", his response would be: "I am performing wudhu for the wish or desire of Allah."

ISSUE 90: If the time of Salat is so short that if a person wishes to perform wudhu, the complete Salat or a part of it will be perfomed after its time, he must perform tayammum; but if the performing of wudhu and tayammum takes the same amount of time, he must perform wudhu.