of you from the excrement} (3). And the statement of Safwan ibn Assal: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us, when we were travelers or on a journey, not to remove our khuffayn (leather socks) for three days and their nights, except in the case of major ritual impurity (janaba), but [he allowed them for] excrement, urine, and sleep. (4) Al-Tirmidhi said: This is a hasan sahih (sound and authentic) hadith. The reality of al-gha'it (excrement) is the low-lying ground; the discharge was named by it due to its proximity to it, for the person relieving himself seeks it out for his need, just as it was called 'adhira (excrement), which in reality is the courtyard of the house, because it used to be discarded in the courtyards, so it was named after them due to proximity. This is one of the customary names in which the metaphorical usage has become more well-known than the literal one. When used in an absolute sense, the metaphor is understood from it, and the speech is construed upon it due to its popularity. Furthermore, because that which exits is excrement and urine, it nullifies [wudu'], just as if it had exited from the [natural] passage.

44 - Issue; He said: (And the loss of consciousness, unless it be [due to light sleep] (1) while sitting or standing)

Loss of consciousness is of two types: sleep and other than it. As for other than sleep—which is insanity, fainting, intoxication, and similar things that remove the intellect—it nullifies wudu' whether it be little or much, by consensus. Ibn al-Mundhir said: The scholars have agreed upon the necessity of wudu' for the one who has fainted; and because their senses are more remote than the senses of the one who is asleep, evidenced by the fact that they do not wake up by being awakened. Thus, the obligation of wudu' for the one who is asleep serves as a pointer to the necessity of it for what is more emphatic than that. The second type is sleep, and it is a nullifier of wudu' in general, according to the opinion of the generality of scholars, except for what was narrated from Abu Musa al-Ash'ari, Abu Mijlaz (2), and Humayd al-A'raj (3), that it does not nullify it. And from Sa'id ibn