Ruling 315. It is obligatory to perform wuḍūʾ for six things:

1. for obligatory prayers – except the funeral prayer (ṣalāt al‑mayyit) – and for recommended prayers;

2. for a sajdah and tashahhud that have been forgotten if between them and the prayer one has done something that invalidates wuḍūʾ; for example, he has urinated. It is not obligatory, however, to perform wuḍūʾ for the two prostrations for inadvertence (sajdatā al‑sahw);

3. for the obligatory circumambulation (ṭawāf) of the Kaʿbah that is part of hajj or ʿumrah;[1]

4. if one had made a vow (nadhr) or a covenant (ʿahd) or had taken an oath (qasam) that he would perform wuḍūʾ;

5. if one had made a vow that, for example, he would kiss the writing of the Qur’an;

6. for washing a copy of the Qur’an that has become impure or for taking it out from a lavatory and such places, in the event that he is obliged to touch the writing of the Qur’an with his hand or with some other part of his body. However, in the event that the delay that would be caused by performing wuḍūʾ would result in further disrespect to the Qur’an, one must take the Qur’an out from the lavatory and such places – or wash it if it has become impure – without performing wuḍūʾ.

Ruling 316. Touching the writing of the Qur’an – i.e. making a part of the body come into contact with the writing of the Qur’an – for someone who does not have wuḍūʾ is unlawful. However, if the Qur’an is translated into another language, then touching the translation is not a problem.

Ruling 317. It is not obligatory to prevent a child or an insane person from touching the writing of Qur’an. However, if their touching the Qur’an is deemed to be disrespectful to it, then one must prevent them from touching it.

Ruling 318. Based on obligatory precaution, it is unlawful for someone who does not have wuḍūʾ to touch the name of Allah the Exalted or His special attributes in whatever language they happen to be written. Furthermore, it is better also to avoid touching the blessed names of the Most Noble Prophet (Ṣ), the Infallible Imams (ʿA), and Her Eminence [Fāṭimah] al-Zahrāʾ (ʿA) without wuḍūʾ.

Ruling 319. At whatever time a person performs wuḍūʾ with the intention of attaining proximity to Allah, it is valid; and it does not matter whether he performs it shortly before the time for prayers, or well in advance of it, or after it has set in. Furthermore, it is not necessary for one to make the intention of performing an obligatory or recommended wuḍūʾ. In fact, even if one mistakenly makes the intention of performing an obligatory wuḍūʾ and afterwards realises that it was not obligatory, his wuḍūʾ is valid.

Ruling 320. If someone is certain that the time for prayers has set in and makes the intention of performing an obligatory wuḍūʾ, and after performing wuḍūʾ he realises that the time has not set in yet, the wuḍūʾ is valid.

Ruling 321. It is recommended for someone who has wuḍūʾ to perform wuḍūʾ again for every prayer. According to some jurists, it is recommended that one should perform wuḍūʾ for ṣalāt al‑mayyit, visiting graves, going to a mosque and the shrines of the Infallible Imams (ʿA), carrying the Qur’an, reading and writing it, touching its margins, and before sleeping. However, wuḍūʾ being recommended in these cases is not established. Of course, if one performs wuḍūʾ on the basis that it being recommended is probable, his wuḍūʾ is valid and he can perform any act that requires wuḍūʾ with that wuḍūʾ; for example, he can perform prayers with that wuḍūʾ.