47 - Issue: He said: "And profuse vomiting, profuse blood, and profuse worms exiting from wounds."
The general principle regarding this is that what exits from the body other than through the two passages is divided into two types: pure and impure. The pure does not invalidate wudu' under any circumstances, while the impure invalidates wudu' in general, according to a single narration. This has been narrated from Ibn Abbas, Ibn Umar, Sa'id ibn al-Musayyib, Alqamah, Ata', Qatadah, al-Thawri, Ishaq, and the People of Opinion (Ashab al-Ra'y). Malik, Rabi'ah, al-Shafi'i, Abu Thawr, and Ibn al-Mundhir did not consider it to necessitate wudu'. Makhul said: "There is no wudu' except for what exits from the qubul (front passage) or dubur (back passage); because it is an exit from other than the established passage while the passage remains, so the invalidation of purity is not attached to it, like saliva. Furthermore, there is no text regarding it, and it is not possible to draw an analogy with the place of the text—which is what exits from the two passages—because the ruling therein is not causative (ghayr mu'allal). Also, there is no difference in the situation between a little of it and a lot, or between it being pure or impure; whereas here, it is the opposite, so analogy is precluded."
Our evidence is what Abu al-Darda' narrated: That the Prophet (may Allah bless him and grant him peace) vomited, [so he performed wudu'. I then met Thawban in the mosque of Damascus and mentioned that to him. Thawban said]: "He spoke the truth; I poured the water for his wudu'." Narrated by al-Athram and al-Tirmidhi, who said: "This is the most authentic thing in this chapter." It was said to Ahmad: "Is the hadith of Thawban confirmed according to you?" He said: "Yes." Al-Khallal narrated with his chain of authority from Ibn Jurayj, from his father, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "If one of you qalas (4) (regurgitates), let him perform wudu'." Ibn Jurayj said: "Ibn Abi Mulaykah narrated to me from Aisha, from the Prophet (may Allah bless him and grant him peace), the same." Moreover, it is the opinion of those we have named from the Companions, and we do not know of any dissenter among them in their era.
(1) Dropped from the original. Its place therein is: "and broke his fast." (2) Narrated by al-Tirmidhi, in: Chapter on Wudu' from Vomiting and Nosebleeds, from the Chapters on Purification. Aridat al-Ahwadhi 1/126. (3) Aridat al-Ahwadhi 1/127. (4) Qalas: food or drink that comes out from the stomach to the mouth. (5) Narrated by Ibn Majah, in: Chapter on what is mentioned regarding building upon (continuing) one's prayer, from the Book of Establishing Prayer and the Sunnah therein. Sunan Ibn Majah 1/385, 386. Its wording is: "Whoever is afflicted with vomiting, a nosebleed, regurgitation, or madhy, let him depart, perform wudu', and then continue his prayer, while remaining silent during that."
٤٧ - مسألة؛ قال: (والقَىْءُ الفاحِشُ، والدَّمُ الفاحِشُ، والدُودُ الفاحِشُ يَخْرُجُ مِنَ الجُرُوحِ)
وجُمْلتُه أنَّ الخارِجَ من البَدَنِ غيرِ السَّبِيلِ يَنْقسمُ قِسْمَيْن: طاهِرًا، ونَجِسًا؛ فالطاهرُ لا يَنْقُضُ الوُضُوءَ علَى حالٍ مّا، والنَّجِسُ يَنْقُضُ الوُضُوءَ في الجُمْلَةِ، روايةً واحدةً. رُوِى ذلك عن ابنِ عَبَّاس، وابنِ عُمَر، وسَعيدِ بنِ المُسَيَّب، وعَلْقَمة، وعَطَاء، وقَتَادة، والثَّوْرِىّ، وإسحاق، وأصحابِ الرَّأْىِ. وكان مالِك، ورَبِيعة، والشاِفِعِىُّ، وأبو ثَوْر، وابنُ المُنْذِر، لا يُوجِبُون منه وُضُوءًا، وقال مَكْحُول: لا وُضُوءَ إلَّا فيما خَرَجَ من قُبُلٍ أو دُبُرٍ؛ لأنَّه خارجٌ من غيرِ المَخْرَجِ، مع بَقاءِ المَخْرَجِ، فلم يتعلَّقْ به نَقْضُ الطَّهارةِ، كالبُصَاقِ، ولأنَّه لا نَصَّ فيه، ولا يُمْكِنُ قِياسُه علَى مَحَلِّ النَّصِّ، وهو الخارِجُ مِن السَّبِيلَيْن، لكَوْنِ الحُكْمِ فيه غيرَ مُعَلَّلٍ، ولأنَّه لا يَفْتَرِقُ الحالُ بين قَلِيلِه وكَثِيرهِ، وطاهِرِه ونَجِسِه؛ وههنا بخِلَافِه، فامْتَنَعَ القِيَاسُ. ولنا ما رَوَى أبُو الدَّرْدَاء: أنَّ النبيَّ -صلى اللَّه عليه وسلم- قَاءَ [فَتَوَضَّأ، فَلَقِيتُ ثَوْبان في مَسْجِدِ دِمَشْق فذكَرْتُ له ذلك. فقال] (١) ثَوْبانُ: صَدَق، أنا صَبَبْتُ له وَضُوءَهُ. رواه الأَثَرْمُ، والتِّرمِذِىّ (٢)، وقال: هذا أصَحُّ شيءٍ في هذا البابِ (٣). قِيلَ لأحْمدَ: حَدِيثُ ثوبان ثَبَتَ عِنْدك؟ قال: نَعَم. ورَوَى الخَلَّالُ بإسْنادِه، عن ابنِ جُرَيْج، عن أبيه، قال: قال رَسولُ اللهِ -صلى اللَّه عليه وسلم-: "إذا قَلَسَ (٤) أحَدُكُمْ فَلْيَتَوَضَّأْ". قال ابنُ جُرَيْجٍ: وحَدَّثَنى ابنُ أبِي مُلَيْكَة، عن عائِشَة، عن النَّبىِّ -صلى اللَّه عليه وسلم- مِثْلَ ذلك (٥). وأيضًا فإنَّه قولُ مَنْ سَمَّيْنا مِن الصَّحابةِ، ولم نَعْرِفْ لهم مُخالِفًا في عَصْرِهم،
(١) سقط من الأصل. ومكانه فيه: "وأفطر".(٢) أخرجه الترمذي، في: باب الوضوء من القئ والرعاف، من أبواب الطهارة. عارضة الأحوذى ١/ ١٢٦.(٣) عارضة الأحوذى ١/ ١٢٧.(٤) قلس: خرج من بطنه طعام أو شراب إلى الفم.(٥) أخرجه ابن ماجه، في: باب ما جاء في البناء على الصلاة، من كتاب إقامة الصلاة والسنة فيها. سنن ابن ماجه ١/ ٣٨٥، ٣٨٦. ولفظه: "مَنْ أصَابَهُ قَىْءٌ أوْ رُعَافٌ أوْ قَلْسٌ أوْ مَذْىٌ، فَلْيَنْصَرِفْ، فَلْيَتَوَضَّأْ، ثُمَّ لْيَبْنِ عَلَى صَلَاتِهِ، وهُوَ في ذَلِكَ لَا يَتَكَلَّمُ".
