SHAFAQNA -Â 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. If a person doubts whether his Wudhu has become void, he should treat it as valid. But, if he did not perform Istibra (rule no. 73) 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.
If a person doubts whether he has performed Wudhu or not, he should perform Wudhu. 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, that Namaz will be valid, but for the next prayers, however, he should perform Wudhu. If after or during Wudhu, a person becomes sure that he has not washed certain parts or has not wiped them, and if the moisture of the parts preceding them has dried up due to lapse of time, he should perform Wudhu again. And if the moisture has not dried up, or has dried up owing to hot weather, or other similar causes, he should wash or wipe the forgotten part as well as the parts which follow. Similarly, if during Wudhu he doubts whether he has washed or wiped a part or not, he should follow the same rule as above. If a person doubts after namaz, whether he performed Wudhu or not, the prayers offered by him would be in order. As far the next prayers, he should perform Wudhu. If a person doubts during namaz whether he has performed Wudhu, his prayers is void, and he should perform Wudhu and then pray. If a person realises after offering prayers, that his Wudhu became void, but doubts whether it became void before namaz or after, the prayers offered by him will be deemed in order. 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 his urine or excretion only for performing Wajib acts of namaz, then he should perform only obligatory acts, and abandon the Mustahab acts (e.g. Adhan, Iqamah, Qunut etc). If the time of restraint is just enough to allow Wudhu and a part of namaz, and if he discharges urine or excretion once, or several times during namaz, then as an obligatory precaution, he should do Wudhu in those moments of respite and pray. It will not be necessary for him to renew the Wudhu during namaz because of discharging urine or excretion, though as a recommended precaution, he should keep a container by his side, make Wudhu everytime he discharges, and continue praying. But this last precaution would not apply, if due to prolonged discharge or renewal of Wudhu, the mode of prayers changes. If there is a continued incontinence, allowing no period of restraint for Wudhu, or even a part of namaz, then one Wudhu for every namaz will undoubtedly be enough. In fact, one Wudhu will be enough for several namaz, except when one commits any extraneous act, invalidating the Wudhu. However, it is recommended that he should do a fresh Wudhu for every namaz. But a fresh Wudhu is not necessary for the Qadha of a forgotten Sajdah, or Tashahhud, nor for the prayers of Ihtiyat. It is not necessary for a person suffering from continued incontinence, to pray immediately after Wudhu, although it is better that he should be quick in offering prayers. It is permissible for a person suffering incontinence to touch the script of the Qur’an, after Wudhu, even if he is not in the state of namaz. 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 o f 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. A person who suffers from incontinence should, if possible, try to restrain 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 . 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 sho uld repeat that prayers, as an obligatory precaution. If a person suffers from an incontinence, which renders him unable to control passing the wind, he will act according to the rules applicable to the incontinent persons described in the foregoing.