❖ 7 Shar'i Rulings on Vomiting in Light of Authentic Hadiths ❖
Taken from: Fatāwā ad-Dīn al-Khāliṣ – Volume 1, Page 330
There is a difference of opinion among scholars regarding this matter. However, the view of the research scholars is that vomit is not impure. The following are their evidences:
➊ There is no authentic ḥadīth from the Prophet ﷺ declaring vomit to be impure, nor any command from him to remove it or to perform wudu after vomiting.
If vomit were impure, the Prophet ﷺ would have clarified this matter, as it is a common occurrence.
➋ The foundational principle is that everything is pure. To declare something impure, a sound and unopposed proof is required.
Hence, Nawāb Ṣiddīq Ḥasan Khān (رحمه الله) has regarded the opinion that vomit does not break wudu as stronger in ar-Rawḍah an-Nadiyyah (1/47–48).
Those who claim ijmāʿ (consensus) on vomit being impure do so without proof, and their claim is unsupported.
Since vomit has been established as not impure, it follows that it does not invalidate wudu.
However, performing wudu after vomiting is recommended (mustaḥabb) because of an authentic narration.
Narrated by Abū ad-Dardāʾ (رضي الله عنه):
The Prophet ﷺ vomited, broke his fast, and performed wudu.
I met Thawbān in the mosque of Damascus and mentioned this to him. He said:
"That is correct. I was the one who poured the water for the Prophet ﷺ to perform wudu."
(References: Tirmidhī 1/27, Aḥmad 6/443, al-Mishkāh 1/176)
This ḥadīth only proves the recommendation (istihbāb) of performing wudu after vomiting, not its obligation (wujūb).
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) writes in al-Fatāwā (21/242):
“Wudu is recommended after vomiting, nosebleed, cupping (ḥijāmah), or bleeding wounds, because it is reported from the Prophet ﷺ and the Companions that they performed wudu in such situations.
However, there is no evidence in the Qur'an or Sunnah to establish its obligation.”
Irwā’ al-Ghalīl (1/148, ḥadīth no. 111) supports the same opinion.
Some scholars have tried to differentiate between a small amount and a large amount of vomit, claiming that the latter invalidates wudu.
However, no such condition is found in the ḥadīth.
The ḥadīth merely reports the Prophetic action, which cannot be used to establish obligation.
At most, one can say it is permissible and recommended.
Most scholars of research and verification agree that vomit does not break wudu.
Among them is Shaykh al-Islām Ibn Taymiyyah (رحمه الله).
Imām Ibn Ḥazm (رحمه الله) states in al-Muḥallā (1/235):
“Whether vomit is little or much, it does not break wudu.”
Likewise, sour water or pus also do not invalidate wudu.
Tammām al-Minnah (p. 53) and al-Majmūʿ (2/551) mention:
“Any fluid discharged from the stomach is considered pure according to the Ḥanafī school.”
In Ḥujjatullāh al-Bālighah, he writes:
“Ibrāhīm said: Wudu should be done after excessive vomiting and bleeding.
Ḥasan said: Wudu breaks if one laughs during prayer.”
However:
“Other scholars did not accept these opinions because the ḥadīths used as evidence are not agreed upon in authenticity by the scholars.”
He further states:
“The correct position is: Whoever does wudu as precaution has protected his honor and religion.
And whoever does not, the Sharīʿah places no blame upon him.”
According to ar-Rawḍah an-Nadiyyah (1/47):
➤ The narrations regarding vomit invalidating wudu are weak and unreliable.
➤ Similarly, narrations indicating that impurities discharged from places other than the private parts break wudu are also weak.
➤ The ḥadīth about laughter breaking wudu during prayer is extremely weak, and some ḥuffāẓ have even declared it fabricated.
The truth is that none of these things invalidate wudu.
It is our duty that once the truth becomes clear to us, we should adhere to it.
ھٰذا ما عندي، والله أعلم بالصواب
Taken from: Fatāwā ad-Dīn al-Khāliṣ – Volume 1, Page 330❀ Issue: Is Vomit Impure and Does It Invalidate Wudu?
➊ First Issue: Is Vomit Impure (Najis)?
There is a difference of opinion among scholars regarding this matter. However, the view of the research scholars is that vomit is not impure. The following are their evidences:
Dalā’il (Proofs):
➊ There is no authentic ḥadīth from the Prophet ﷺ declaring vomit to be impure, nor any command from him to remove it or to perform wudu after vomiting.
If vomit were impure, the Prophet ﷺ would have clarified this matter, as it is a common occurrence.
➋ The foundational principle is that everything is pure. To declare something impure, a sound and unopposed proof is required.
Hence, Nawāb Ṣiddīq Ḥasan Khān (رحمه الله) has regarded the opinion that vomit does not break wudu as stronger in ar-Rawḍah an-Nadiyyah (1/47–48).
Those who claim ijmāʿ (consensus) on vomit being impure do so without proof, and their claim is unsupported.
➋ Second Issue: Does Vomit Break Wudu?
Since vomit has been established as not impure, it follows that it does not invalidate wudu.
However, performing wudu after vomiting is recommended (mustaḥabb) because of an authentic narration.
✔ Ḥadīth Evidence:
Narrated by Abū ad-Dardāʾ (رضي الله عنه):
The Prophet ﷺ vomited, broke his fast, and performed wudu.
I met Thawbān in the mosque of Damascus and mentioned this to him. He said:
"That is correct. I was the one who poured the water for the Prophet ﷺ to perform wudu."
(References: Tirmidhī 1/27, Aḥmad 6/443, al-Mishkāh 1/176)
✔ Clarification:
This ḥadīth only proves the recommendation (istihbāb) of performing wudu after vomiting, not its obligation (wujūb).
Shaykh al-Islām Ibn Taymiyyah (رحمه الله) writes in al-Fatāwā (21/242):“Wudu is recommended after vomiting, nosebleed, cupping (ḥijāmah), or bleeding wounds, because it is reported from the Prophet ﷺ and the Companions that they performed wudu in such situations.
However, there is no evidence in the Qur'an or Sunnah to establish its obligation.”
Irwā’ al-Ghalīl (1/148, ḥadīth no. 111) supports the same opinion.➌ Further Clarifications and Insights:
Some scholars have tried to differentiate between a small amount and a large amount of vomit, claiming that the latter invalidates wudu.
However, no such condition is found in the ḥadīth.
The ḥadīth merely reports the Prophetic action, which cannot be used to establish obligation.
At most, one can say it is permissible and recommended.
➍ View of the Research Scholars:
Most scholars of research and verification agree that vomit does not break wudu.
Among them is Shaykh al-Islām Ibn Taymiyyah (رحمه الله).
Imām Ibn Ḥazm (رحمه الله) states in al-Muḥallā (1/235):“Whether vomit is little or much, it does not break wudu.”
Likewise, sour water or pus also do not invalidate wudu.
Tammām al-Minnah (p. 53) and al-Majmūʿ (2/551) mention:“Any fluid discharged from the stomach is considered pure according to the Ḥanafī school.”
➎ View of Shāh Walīullāh ad-Dihlawī (رحمه الله):
In Ḥujjatullāh al-Bālighah, he writes:
“Ibrāhīm said: Wudu should be done after excessive vomiting and bleeding.
Ḥasan said: Wudu breaks if one laughs during prayer.”
However:
“Other scholars did not accept these opinions because the ḥadīths used as evidence are not agreed upon in authenticity by the scholars.”
He further states:
“The correct position is: Whoever does wudu as precaution has protected his honor and religion.
And whoever does not, the Sharīʿah places no blame upon him.”
➏ Application in ar-Rawḍah an-Nadiyyah
According to ar-Rawḍah an-Nadiyyah (1/47):
➤ The narrations regarding vomit invalidating wudu are weak and unreliable.
➤ Similarly, narrations indicating that impurities discharged from places other than the private parts break wudu are also weak.
➤ The ḥadīth about laughter breaking wudu during prayer is extremely weak, and some ḥuffāẓ have even declared it fabricated.
➐ Conclusion:
The truth is that none of these things invalidate wudu.
It is our duty that once the truth becomes clear to us, we should adhere to it.
ھٰذا ما عندي، والله أعلم بالصواب
