They are seven: 109
وَهِيَ سَبْعَةٌ:
The Book of Purification
Nullifiers of Wudoo'
Ibn Qudamah's
Introduction
المقدمة
The book of purification
The book of prayer
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Chapter on Imamate
Chapter on Imamate Continued
Congregational Prayers & Latecomers
Prayer of The Sick
Prayer of The Traveler
Prayer of Fear
Jumu'ah (Congregational Friday) Prayer
Jumu'ah (Congregational Friday) Prayer Continued
Prayer of the Two Eids
The Book of Funerals
Book on Funeral
Washing, Shrouding, and Funeral Prayer
Funeral Prayer Continued
Ending the Book of Funerals
The Book of Fasting
Book of Fasting
Confusion, Exemption, and Expiation of Fasting
Invalidators of Fasting, Forgetfulness, and Doubts
Voluntary Fasing and I'tikaf
The Book of Hajj and Umrah
The Book of Hajj and 'Umrah
Chapter on Ihram Sites
The State of Ihram
Forbidden Acts of Ihram
Expiations in Hajj
Entering Makkah and Tawaf
Nullifiers of Wudoo'
1. Anything that exits from the private parts. 110
.١. الْخَارِجُ مِنَ السَّبِيْلَيْنِ عَلَى كُلِّ حَالٍ
2. Impure discharges from elsewhere in the body if they are excessive enough to be repulsive. 111
٢.وَالْخَارِجُ النَّجِسُ مِنْ غَيْرِهِمَا، إِذَا فَحُشَ
109. (A/SM): Washing the dead is a nullifier, making eight nullifiers, according to (A).
110. Nature of what comes out of the private parts: (A) + (+H, +S): Includes worms and stones, for the majority. (-M, -Z): Excludes them.
‘Aṭâ’ said, “One who has worms come out of his anus should repeat the wuḍoo’.” (B) Besides, physical impurities (urine or feces) would usually come out with them. All consider the exiting of stool or wind from the anus, as well as urine, madhy, wady (a thick, white, cloudy fluid that is sometimes discharged after urination), semen, and menstrual/postpartum blood from the respective organs, to invalidate the wuḍoo’. The complete loss of consciousness or sanity also invalidates the wuḍoo’.
111. Bleeding and discharge from a wound such as blood, pus and serosanguinous discharge.
(A) + (+H): nullifies the wuḍoo’ if it is a large amount. Of their proofs is the saying of the Prophet (SA) to Fâṭimah bint Abi Ḥubaysh, who was suffering from istiḥâḍah (non-menstrual vaginal bleeding):
“That is from a vein, so do wuḍoo’ for every prayer.” (D – from ‘Â’ishah. al-Albâni:Auth)
إِنَّمَا ذَلِكِ عِرْقٌ، فتَوَضَّئِي لِكُلِّ صَلاةٍ
They argued that all blood comes from veins, so this would warrant the making of wuḍoo’. The challengers of this argument pointed out that the blood in this case is coming out of the genitalia, unlike the case in bleeding from other parts of the body. (-M, -S, -t): That would not nullify the wuḍoo’. Bukhari said:
“The chapter concerning those who did not think wuḍoo’ is due except upon [the exiting of things from] the two orifices in the front and back… Abu Hurayrah (RA) said, ‘Wuḍoo’ is not mandatory except after ritual impurity [the exiting of things from the front and back orifices].’ It was reported from Jâbir (RA) that the Prophet (SA) was in the battle of Dhât ar-Riqâ’, and a man was hit by an arrow and bled, but he continued his prayer and bowed and prostrated. Al-Ḥasan [al-Baṣri] said, ‘The Muslims have always prayed while wounded.’ In addition, Ṭâwoos, Muhammad ibn ‘Ali, and ‘Aṭâ’, as well as the people of the Ḥijâz (the Western region of the Arabian Peninsula that includes Makkah and Madinah), said that wuḍoo’ is not mandatory because of bleeding. Ibn ‘Umar squeezed a pimple/abscess, and blood came out of it, and he did not make wuḍoo’. (B) [Reported with a strong and connected chain by Ibn Abi Shaybah]. Ibn Abi Awfâ spat out blood and continued his prayer. [Reported with a strong and connected chain by Sufyân ath-Thawri]. Ibn ‘Umar (RAHUMA) and al-Ḥasan [al-Baṣri] said that one who has ḥijâmah (cupping with bloodletting) done only needs to wash the blood off.” (B)
بَاب من لم يَرَ الْوُضُوءَ إلا من الْمَخْرَجَيْنِ من الْقُبُلِ وَالدُّبُرِ ... وقال أبو هُرَيْرَةَ لَا وُضُوءَ إلا من حَدَثٍ وَيُذْكَرُ عن جَابِرٍ أَنَّ النبي كان في غَزْوَةِ ذَاتِ الرِّقَاعِ فَرُمِيَ رَجُلٌ بِسَهْمٍ فَنَزَفَهُ الدَّمُ فَرَكَعَ وَسَجَدَ وَمَضَى في صَلَاتِهِ. وقال الْحَسَنُ ما زَالَ الْمُسْلِمُونَ يُصَلُّونَ في جِرَاحَاتِهِمْ وقال طَاوُسٌ وَمُحَمَّدُ بن عَلِيٍّ وَعَطَاءٌ وَأَهْلُ الْحِجَازِ ليس في الدَّمِ وُضُوءٌ، وَعَصَرَ بن عُمَرَ بَثْرَةً فَخَرَجَ منها الدَّمُ ولم يَتَوَضَّأْ وَبَزَقَ بن أبي أَوْفَى دَمًا فَمَضَى في صَلَاتِهِ، وقال بن عُمَرَ وَالْحَسَنُ فِيمَنْ يَحْتَجِمُ ليس عليه إلا غَسْلُ مَحَاجِمِهِ.
112. This includes sleep, coma, insanity or intoxication. Sleep nullifies the wuḍoo’, for the Prophet (SA) said:
“The eyes are the tie of the anus, so let him who sleeps make wuḍoo’.” (D – from ‘Ali. al-Albâni:R)
وِكَاءُ السَّهِ الْعَيْنَانِ فَمَنْ نَامَ فَلْيَتَوَضَّأْ.
A coma, intoxication, and insanity are stronger than sleep in making one unaware of oneself; thus, they are included in the nullifiers by analogy.
113. This is because:
“They used to wait for ‘ishâ’ (night) prayer during the time of the Messenger of Allah (SA) until their heads dropped, and then they prayed without making wuḍoo’.” (M – from Anas) In another report, it is even mentioned that they lay on their sides. (D, al-Bazzâr)
"كانوا يَنْتَظِرُون العِشَاء على عَهْد رسُولِ الله حتّى تَخْفِقَ رُؤوسُهم ثُم يُصَلُّون ولا يَتَوَضَّؤون."
Based on these reports and the one above, (M, a, t) chose the view that only deep sleep invalidates the wuḍoo’. Light sleep, regardless of the position, does not. It is defined as the kind of sleep during which the person would still recognize or feel if he passed wind.
114. That also includes, besides the penis, the female external sexual organs, whether one’s own or another’s, including touching these parts in children, as would happen when bathing or washing them, for example. (A/SM) + (+S): This applies to the anus as well.
115. Touching One’s Privates
(A) + (+S): Nullifies the wuḍoo’ whether or not there is lust.
(+M): Only touching the penis intentionally with the palm of the hand.
(-H): Touching the private parts does not nullify the wuḍoo’.
(-m, -t): Only nullifies the wuḍoo’ if done with lust.
There are two reports from the Prophet (SA) regarding this issue:
1- It was reported that the Prophet (SA) said:
5. If his skin touches the skin of a woman with lustful desire. 116
٥. وأنْ تَمَسَّ بَشَرَتُهُ بَشَرَةَ أُنْثَى لِشَهْوَةٍ
“One who touches his sexual organ may not pray until he makes wuḍoo’.” (A, D, T, N, Ma – from Busrah bint Ṣafwân. Ma: S)
من مَسَّ ذَكَرَهُ فَلْيَتَوَضَّأْ.
2- A man asked the Prophet (SA) if a man who touches his penis must perform ablution. The Prophet (SA) replied:
“It is not but a part of you.” (A, D, T, N, Ma – from Ṭalq ibn ‘Ali. Ma: S)
هَلْ هو إِلاَّ بَضْعَةٌ أو مُضْغَةٌ مِنْك.
(H) did not accept the hadith of Busrah (and a similar one from Abu Hurayrah), because both have controversial authenticity. (S, A) favored the hadith of Busrah because her conversion was later than Ṭalq, so it abrogates his hadith. (m, t): The best way to reconcile the reports is to make the distinction between touching with and without lust.
116. Touching the Opposite Sex
(A) + (+M): Only lustful touching invalidates the wuḍoo’.
(a) + (-H, -t): Touching does not invalidate the wuḍoo.
(-S): Any touching invalidates the wuḍoo’.
‘Â’ishah said, “One night, I missed the Messenger of Allah (SA) in my bed, and so I went to look for him. I put my hand on the sole of his feet while he was praying and saying, ‘O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, in You from You. I cannot praise you as You have praised Yourself.’” (M – from ‘Â’ishah)
فَقَدْتُ رَسُولَ اللَّهِ لَيْلَةً من الْفِرَاشِ فَالْتَمَسْتُهُ فَوَقَعَتْ يَدِي على بَطْنِ قَدَمَيْهِ وهو في الْمَسْجِدِ وَهُمَا مَنْصُوبَتَانِ وهو يقول اللهم أَعُوذُ بِرِضَاكَ من سَخَطِكَ وَبِمُعَافَاتِكَ من عُقُوبَتِكَ وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أنت كما أَثْنَيْتَ على نَفْسِكَ.
There is proof in this hadith for the position that the mere touching of a person of the opposite sex does not nullify the wuḍoo’. Moreover:
6. Apostasy from Islam. 117
٦ وَالرِّدَّةُ عَنِ الإِسْلاَمِ.
7. Eating camel's meat, 117 since a report from the Prophet (SA) states, “He was asked: Should we make wuḍoo’ after eating camel's meat? He said: Yes, make wuḍoo’ after eating
وَأَكْلُ لَحْمِ الْجَزُوْرِ؛ لِمَا رُوِيَ عَنِ النَّبِيِّ ، قِيْلَ لَهُ: أَنَتَوَضَّأُ مِنْ لُحُوْمِ الإِبِلِ؟ قاَلَ: "نَعَمْ،
“The Prophet (SA) would kiss one of his wives and then pray without making wuḍoo’.” (D, T – from ‘Â’ishah. al-Albâni:S)
كان يُقَبِّلُ بَعْضَ أَزْوَاجِهِ ثُمَّ يُصَلِّي ولا يَتَوَضَّأ.ُ
Based on this hadith and others from ‘Â’ishah (RAH), some scholars argued that touching a woman, without having intercourse and without any discharge exiting from the penis, does not nullify wuḍoo’. The same applies to women touching men. They would still prefer for the person (whether male or female, according to one opinion) who touched a spouse with lust to make wuḍoo’. The position of the madh-hab is that lustful touching invalidates the wuḍoo’. It is to take in consideration all the reports, including a fatwa reported in al-Muwaṭṭa’ from Ibn ‘Umar, in which he indicated the invalidation of the wuḍoo’ of one who touched or kissed his wife.
117. For Allah (ST) said:
Note that some scholars felt this does not need to be mentioned here because it is a ḥadathun akbar (major nullifier), requiring a ritual bath upon reaccepting Islam. All of the major nullifiers are also nullifiers of wuḍoo’, such as intercourse, ejaculation (or the descent of semen), menstrual and postpartum bleeding, and apostasy.
{…If you join others in worship with Allah, surely (all) your deeds will be in vain.} (az-Zumar 39: 65)
لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
118. This is one of the distinctive positions (mufradât) of (A), meaning that it is contrary to the position of the other three imams. (-H, -M, -S): It does not nullify the wuḍoo’
their meat. He was then asked: Should we make wuḍoo’ after eating lamb? He said: If you want, then you can make wuḍoo’, and if you do not want to make wuḍoo’, then do not.”
تَوَضَّؤُوْا مِنْهَا"، قِيْلَ: أَفَنَتَوَضَّأُ مِنْ لُحُوْمِ الْغَنَمِ؟ قاَلَ: "إِنْ شِئْتَ فَتَوَضَّأْ، وَإِنْ شِئْتَ فَلاَ تَتَوَضَّأْ."
One who is certain of having had ritual purity but in doubt as to whether he had a cause for ritual impurity afterwards, and one who is certain of having had a reason for ritual impurity but in doubt as to whether he made ablution afterwards, must follow what he is certain of. 119
وَمَنْ تَيَقَّنَ الطَّهَارَةَ، وَشَكَّ فِي الْحَدَثِ، أَوْ تَيَقَّنَ الْحَدَثَ، وَشَكَّ فِي الطَّهَارَةِ، فَهُوَ عَلَى مَا تَيَقَّنَ مِنْهُمَا.
119. For the Prophet (SA) said:
“If any of you feels something (gurgling) in his stomach and is not sure whether anything came out of him, he should not leave the mosque (for wuḍoo’) unless he hears a sound or smells an odor.” (M – from Abu Hurayrah) “If any of you feels something (gurgling) in his stomach and is not sure whether anything came out of him, he should not leave the mosque (for wuḍoo’) unless he hears a sound or smells an odor.” (M – from Abu Hurayrah)
إذا وَجَدَ أحدكم في بَطْنِهِ شيئا فَأَشْكَلَ عليه أَخَرَجَ منه شَيْءٌ أَمْ لَا فلا يَخْرُجَنَّ من الْمَسْجِدِ حتى يَسْمَعَ صَوْتًا أو يَجِدَ رِيحًا.
Hence, if he is certain he made wuḍoo’ at some point, and he doubts whether he broke it thereafter, then he should consider himself as having wuḍoo’; likewise, if he knows that he broke his wuḍoo’ at some point, but he doubts whether he made it thereafter, then he should consider himself as not having wuḍoo’. In other words, cast the doubt away. The second agreed-upon major universal legal maxim is, “Certainty is not negated by doubt.”
When is Wuḍoo’ Required?
(A/SM): Wuḍoo’ is required before one can pray (including the funeral prayer and the prostrations of recitation and gratitude), make ṭawâf, or touch the mus-ḥaf with one’s bare hands.