1Using the Siwak

The Messenger of Allah, peace and blessings be upon him, said:

لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ وُضُوءٍ

Meaning: "Were it not that I would cause hardship for my community, I would have commanded them to use the siwak with every wudu."

Reported by Ahmad. Al-Bukhari also cited it as a suspended narration using a definitive form of attribution, and a number of hadith scholars graded it authentic. The narration about commanding the siwak at every prayer, were it not for hardship, is established in al-Bukhari and Muslim.

A Muslim uses the siwak to clean the teeth and mouth when performing wudu, gently enough not to harm the gums. This Sunnah is separate from the validity of wudu: someone who does not use it still has valid wudu, but misses its virtue.

2Washing Both Hands at the Beginning

Humran, the freedman of Uthman, may Allah be pleased with him, described Uthman's wudu. He mentioned that Uthman washed both hands three times before rinsing his mouth and nose. Uthman then said that he had seen the Messenger of Allah, peace and blessings be upon him, perform wudu in a similar manner. Reported by al-Bukhari (159) and Muslim (226).

Washing both hands at the beginning is Sunnah, but it does not replace washing them again with the forearms after washing the face. The obligatory washing of the arms extends from the fingertips to the elbows, including the elbows themselves.

There is a particular ruling upon waking from sleep. The Prophet, peace and blessings be upon him, said:

إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلَا يَغْمِسْ يَدَهُ فِي الإِنَاءِ حَتَّى يَغْسِلَهَا ثَلَاثًا؛ فَإِنَّهُ لَا يَدْرِي أَيْنَ بَاتَتْ يَدُهُ

Meaning: "When one of you wakes from sleep, he must not dip his hand into the vessel until he has washed it three times, for he does not know where his hand spent the night."

Reported by al-Bukhari and Muslim. Someone using a vessel of water washes the hands before dipping them into it. Using a tap does not involve the dipping described in the hadith, while washing both hands at the beginning of wudu remains Sunnah.

3Combining Mouth and Nose Rinsing from One Handful of Water

In the hadith of Abdullah ibn Zayd, may Allah be pleased with him, describing the wudu of the Prophet, peace and blessings be upon him, he rinsed his mouth and nose from one handful of water and did so three times. Reported by al-Bukhari (191) and Muslim (235).

A person takes a handful of water in the right hand, uses some to rinse the mouth, draws the remainder into the nose, and then expels it. This is an established method that combines rinsing the mouth and nose. Wudu is also valid if a separate handful is used for each.

The Prophet, peace and blessings be upon him, said to Laqit ibn Sabirah, may Allah be pleased with him:

أَسْبِغِ الوُضُوءَ، وَخَلِّلْ بَيْنَ الأَصَابِعِ، وَبَالِغْ فِي الاسْتِنْشَاقِ إِلَّا أَنْ تَكُونَ صَائِمًا

Meaning: "Perform wudu thoroughly, pass water between the fingers and toes, and draw water well into the nose unless you are fasting."

Reported by Abu Dawud (142) and al-Tirmidhi (788). Al-Tirmidhi described it as a hasan sahih hadith.

Rinsing the mouth and nose is required even when fasting. Drawing water well into the nose is a Sunnah for someone who is not fasting; a fasting person avoids doing so deeply, out of concern that water may reach the throat and be swallowed. This does not mean drawing water in forcefully or in a way that harms the nose.

4Passing Water Between the Fingers and Toes and Through the Beard

Acting upon the preceding hadith includes passing water between the fingers and toes, especially closely spaced areas that water may not reach merely by pouring it. If water reaches between them without this action, doing it is Sunnah. If water cannot reach them without it, it becomes necessary to complete the obligatory washing.

Uthman, may Allah be pleased with him, also reported that the Prophet, peace and blessings be upon him, used to run his fingers through his beard. Reported by al-Tirmidhi (31), who graded it authentic.

Running the fingers through a thick beard is Sunnah, while washing its outer surface is obligatory. A thin beard through which the skin is visible must be washed, and water must reach the skin beneath it. This does not require vigorous rubbing or repetition that leads to obsessive doubts.

5Beginning with the Right Side

Aishah, may Allah be pleased with her, said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعْجِبُهُ التَّيَمُّنُ فِي تَنَعُّلِهِ، وَتَرَجُّلِهِ، وَطُهُورِهِ، وَفِي شَأْنِهِ كُلِّهِ

Meaning: "The Prophet, peace and blessings be upon him, liked beginning with the right when putting on his footwear, combing his hair, purifying himself, and in all his affairs."

Reported by al-Bukhari and Muslim.

During wudu, a person begins with the right arm before the left and the right foot before the left. Beginning with the right here is Sunnah. Someone who begins with the left still has valid wudu, although they miss this Sunnah. This does not change the sequence of the parts of wudu: the face, then the arms, then the head, then the feet.

6Washing Once, Twice, or Three Times and Wiping Once

It is established that the Prophet, peace and blessings be upon him, performed wudu washing each part once, twice, and three times. Reported by al-Bukhari (157, 158, 159).

One complete washing is sufficient for a part that must be washed. Washing twice is established, and three times is more complete. It is permissible to wash some parts once and others twice or three times, as different numbers of washes for different parts are established in the hadith of Abdullah ibn Zayd, may Allah be pleased with him.

A "washing" means covering the entire part with water, not the number of handfuls used. Washing an entire arm once may require more than one handful, so each pouring of water is not counted as a separate washing.

The head and ears are wiped once; their wiping is not repeated three times as a Sunnah. A person wipes the entire head, then the inner surfaces of the ears with the index fingers and their outer surfaces with the thumbs, without inserting the fingers into the ears in a harmful way.

It is not prescribed to exceed three washes as an act of worship. After demonstrating wudu with three washes, the Prophet, peace and blessings be upon him, said:

هَكَذَا الوُضُوءُ، فَمَنْ زَادَ عَلَى هَذَا فَقَدْ أَسَاءَ وَتَعَدَّى وَظَلَمَ

Meaning: "This is wudu. Whoever adds beyond this has done wrong, transgressed, and acted unjustly."

Reported by Abu Dawud (135), al-Nasai (140), and Ibn Majah (422), and graded sound or authentic by a number of hadith scholars. Removing a separate impurity, or completing the washing of an area that water did not reach, is not an additional devotional washing beyond a completed wudu.

7Using Water Moderately Without Neglecting Purification

Anas, may Allah be pleased with him, said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَغْسِلُ، أَوْ كَانَ يَغْتَسِلُ، بِالصَّاعِ إِلَى خَمْسَةِ أَمْدَادٍ، وَيَتَوَضَّأُ بِالمُدِّ

Meaning: "The Prophet, peace and blessings be upon him, used to bathe using between one sa and five mudds of water, and perform wudu using one mudd."

Reported by al-Bukhari (201) and Muslim (325). A sa and a mudd are traditional measures of volume; one sa equals four mudds.

This indicates moderation in using water while completing purification. It does not require measuring a fixed amount for every wudu. Some people need more water according to their circumstances; what matters is performing wudu thoroughly without wastefulness.

When using a tap, turn it on only as much as needed and close it when running water is unnecessary. Ensure that water reaches the elbows, ankles, and heels. Do not allow using less water to become a reason for leaving part of a limb dry.

8Saying the Established Remembrance After Wudu

After completing wudu, a Muslim says:

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Meaning: "I bear witness that there is no deity worthy of worship except Allah alone, with no partner, and I bear witness that Muhammad is His servant and Messenger."

In the hadith of Umar, may Allah be pleased with him, a person who performs wudu thoroughly and says the testimony is promised:

فُتِحَتْ لَهُ أَبْوَابُ الجَنَّةِ الثَّمَانِيَةُ، يَدْخُلُ مِنْ أَيِّهَا شَاءَ

Meaning: "The eight gates of Paradise will be opened for him, and he may enter through whichever he wishes."

Reported by Muslim (234). The two testimonies appear in authentic versions of the narration with variations in wording.

Al-Tirmidhi also reports the additional supplication:

اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ، وَاجْعَلْنِي مِنَ المُتَطَهِّرِينَ

Meaning: "O Allah, make me among those who continually repent, and make me among those who purify themselves."

Al-Albani graded this addition authentic, while other hadith scholars questioned its authenticity. Someone who says it follows the scholars who authenticated it; someone who limits the remembrance to the two testimonies has said what is established in Sahih Muslim.

This remembrance affirms worship devoted to Allah alone and testifies that Muhammad, peace and blessings be upon him, is His servant and Messenger. The reward comes through Allah's grace and mercy. Wudu and remembrance are acts of worship to which Allah has granted this virtue; they do not replace repentance from major sins or restoring people's rights.

The remembrance after wudu is recommended. Someone who leaves it or forgets it still has valid wudu. If wudu is performed in a room containing a toilet, say the remembrance after leaving that room. For the detailed wordings and narrations, see What to Say Before and After Wudu.

9Praying Two Rakahs After Wudu

The Prophet, peace and blessings be upon him, said:

مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Meaning: "Whoever performs wudu like this wudu of mine, then prays two rakahs without occupying himself with other thoughts during them, will have his previous sins forgiven."

Reported by al-Bukhari and Muslim from Uthman, may Allah be pleased with him.

It is recommended to pray two rakahs after wudu, attending to the prayer with one's heart. No particular pair of surahs is established for them. If a person prays an obligatory prayer or a regular Sunnah prayer after wudu, separate additional rakahs are not needed to fulfill the basic practice of praying after wudu.

If distracting thoughts arise, dismiss them and continue praying. Do not repeat the prayer merely because of such thoughts. The hadith encourages khushu, or attentive humility, rather than making complete freedom from every passing thought a condition for the prayer's validity. The forgiveness mentioned is understood to concern minor sins; major sins require repentance.

The two rakahs after wudu are prayers connected to a particular cause. A number of scholars permit performing them during the prohibited times for prayer, and this is the view preferred in this article. For details, see Prohibited Times for Prayer and Their Exceptions.

10Renewing Wudu for Another Prayer Without Obsessive Repetition

Anas, may Allah be pleased with him, said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ عِنْدَ كُلِّ صَلَاةٍ

Meaning: "The Prophet, peace and blessings be upon him, used to perform wudu for every prayer."

When Anas was asked what they themselves used to do, he said:

يُجْزِئُ أَحَدَنَا الوُضُوءُ مَا لَمْ يُحْدِثْ

Meaning: "One wudu sufficed each of us so long as he did not break it."

Reported by al-Bukhari (214).

If someone has prayed with their wudu, and another prayer becomes due while they remain in a state of purification, renewing wudu is recommended. They may also pray with their earlier wudu as long as it has not been invalidated. Repeating wudu several times in quick succession because of doubts is not reviving the Sunnah. Certainty of purification is not removed by doubt.