Tirmidhi

Commentary:
Note:
(The two narrators of this hadith, Isa bin Hattan and his shaykh Muslim bin Salam al-Hanafi, about both of whom Ibn Hajar has said that they are "maqbul" (acceptable),
meaning when there is a corroborating narrator (mutabi‘) or supporting witness (shahid) for them,
but here there is nothing to strengthen them, therefore both are "layyin al-hadith" (weak in narration),
thus the hadith is weak.
) Also see:
(Taraj‘ al-Albani 353)

1005. Commentary:
➊ From this hadith, it is understood that the ablution (wudu) is nullified by the emission of wind. Whether the wind is released with sound or without sound, in both cases the ruling remains the same.
➋ It is also understood that if the ablution breaks during the prayer, one must perform ablution again and repeat the prayer, not merely continue from where it was left. Because the clear words of the noble hadith are: «وليعد صلوته» that such a person should repeat his prayer.
➌ According to Shaykh al-Albani rahimahullah and most other researchers, this narration is weak. However, just as the prayer of a person without ablution is not accepted (as is mentioned in Sahih al-Bukhari, hadith 6954), similarly, if one becomes without ablution during the prayer, his prayer is invalidated. He must perform the prayer anew, and the evidence for this is also the aforementioned hadith of Sahih al-Bukhari.

Lexical Explanation:
«بَابُ شُرُوطِ الصَّلَاةِ» A condition (shart) is that which is external to the essence of a thing but is so necessary and indispensable for it that, in its absence, the thing itself ceases to exist; that is, the existence of the thing is contingent upon the presence of this condition. In other words, a condition is such that if it is not present, the action dependent on it also does not occur. «اذا فات الشرط فات المشروط» When the condition is absent, the thing conditioned upon also becomes nonexistent.

«فَسَا» is a past tense verb derived from «فسو». The intended meaning is air that exits from the anus without sound.

«وَلْيُعِدْ الصَّلَاةَ» is derived from «وَلْيُعِدْ» (i‘adah), which means: to return, to perform again. From this, it is understood that if someone’s ablution (wudu) breaks during prayer, it is obligatory for him to perform the prayer anew from the beginning. It is not valid in any way to build upon the previous prayer. This is in opposition to the hadith that has already been mentioned in the chapter on nullifiers of ablution, narrated from Sayyidah Aishah radi Allahu anha, in which it is stated that if a person becomes without ablution during prayer, he should perform a new ablution and continue from where he left off. Since that hadith is weak, it cannot be compared with the present hadith. Therefore, the correct position is that the prayer must be performed again from the beginning.

Narrator of the Hadith:
(Sayyiduna Ali bin Taliq radi Allahu anhu) His full name is Ali bin Taliq (with a fatha on the “ta” and a sukun on the “lam”) bin Mundhir bin Qays Suhami Yamami Hanafi, and he is called Hanafi due to his affiliation with Banu Hanifah. He is a Companion (sahabi). It has also been said that he is the father of Taliq bin Ali radi Allahu anhu, and it has also been said that these are two names for the same person.

Commentary:
Note:
(In this, Muslim bin Salam is a weak narrator.)