The Shar’i Ruling on Vomit Being Impure and on Wudu Being Nullified
Question
Is vomit impure? And does it nullify wudu?
Answer
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
First Issue: Is vomit impure or not?
There is difference of opinion among the scholars on this matter. However, the view of the scholars who investigate is that vomit is not impure. The following evidences stand behind their view:
Evidences:
➊ No authentic hadith from the Prophet ﷺ declares vomit to be impure or orders its removal. Nor is there any command to perform wudu because of it.
If vomit were impure, it would have been necessary for the Messenger of Allah ﷺ to explain this ruling, because it is a condition that commonly arises.
➋ The original state of everything is purity. To remove this purity, an authentic and unopposed proof is necessary.
Accordingly, Nawab Siddiq Hasan Khan (may Allah have mercy on him) in
preferred the view that wudu is not nullified by vomit.
Those who claim consensus on vomit being impure are merely making a claim; there is no agreed-upon evidence for it.
Second Issue: Does vomit nullify wudu?
Once it is established that vomit is not impure, its emission does not nullify wudu either.
However, performing wudu is recommended, because there is an authentic hadith on it.
Hadith:
It is narrated from Abu al-Darda (may Allah be pleased with him) that the Prophet ﷺ vomited, then broke his fast and performed wudu.
When I met Thawban in the masjid of Damascus, I mentioned this. He said: “It is true; I was the one who poured the water for the Messenger of Allah ﷺ when he was performing wudu.”
Clarification:
This hadith establishes only recommendation (istihbab), not obligation (wujub).
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) writes in
:
Wudu is recommended after vomiting, nosebleed, cupping (sangi), phlebotomy (fasd) and wounds, because it is established that the Prophet ﷺ and the Companions (may Allah be pleased with them) performed wudu in these cases.
However, there is no evidence in the Qur’an and Sunnah for the obligation of these acts.
also presents the same position.
Further Clarification and Benefits:
Some scholars have placed the condition that excessive vomit nullifies wudu, but this condition is not present in the hadith.
The hadith only indicates the practice of the Prophet ﷺ, which does not prove obligation.
At most, it can be said that this is lawful (practicable).
View of the Muhaqqiqin (Verifying Scholars):
According to most verifying scholars, vomit does not nullify wudu.
Among them is Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).
Allamah Ibn Hazm (may Allah have mercy on him) states in
:
Whether vomit is little or much, it does not nullify wudu.
Likewise, sour water, pus and similar things do not nullify wudu.
In
and
it is mentioned:
“The fluid that exits from the stomach is pure according to the Hanafis.”
The View of Shah Wali Allah al-Dihlawi:
In
he states:
“Ibrahim said: wudu should be performed due to flowing blood and abundant vomit.”
“Hasan said: laughter during prayer nullifies wudu.”
But:
“Other scholars did not accept these statements, because their evidence is a hadith whose authenticity the people of knowledge do not agree upon.”
He further says:
“The most correct position is: whoever takes precaution has preserved his honour and religion. And whoever did not perform wudu, there is no blame upon him from the Shari’ah.”
Application from al-Rawdah al-Nadiyyah:
According to
:
The hadiths that indicate wudu is nullified by vomit are da’if and not fit for use as evidence.
Similarly, the situation is the same for the hadiths that indicate wudu is nullified by impurity emerging from other than the two passages (other than the rear and front).
The hadith that wudu is nullified by laughter in prayer is extremely da’if; rather, some huffaz have declared it mawdu’.
Conclusion:
The truth is that none of these things nullifies wudu.
It is our duty that when we come to know the truth, we return to it.
ھذا ما عندي واللہ أعلم بالصواب
