FIQH 1.35: NULLIFICATION OF ABLUTION
It is not desirable that one who is making ablution should leave any of the sunan that have just been mentioned. The person would then lose the great reward of these (simple)acts. Anytime one abandons the sunnah, he has done a disliked deed.
Fiqh 1.35 a: An excretion of the penis, vagina or anus
This would include urine, feces (Allah says, “…or one of you comes from relieving himself,” thus proving that such an act obligates a new purification), and releasing gas from the anus. Abu Hurairah reported that the Messenger of Allah said, “Allah does not accept the prayer of a person who has released gas until he makes a new ablution. A person from Hazhramaut asked Abu Hurairah, “What does releasing gas mean?” He answered, “Wind with or without sound.” (Related by al-Bukhari and Muslim.) He also narrated that the Prophet said, “If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent.” (Related by Muslim.)
Hearing the escaping gas or smelling it is not a condition for nullifying ablution, but he stressed that one should be certain of the action. As for al-Mazhi (prostatic fluid), the Prophet said, “Make ablution.” Concerning sperm or al-mani, said Ibn ‘Abbas “It requires ghusl and for al-mazhi and al-wadi, wash your sex organs and make ablution.” This was related by al-Baihaqi in his Sunan.
Fiqh 1.35 b: Deep sleep that makes a person completely unaware of his surroundings
f the person did not keep his bottocks firmly seated on the floor while sleeping, he must make a new ablution. Safwan ibn ‘Asal said, “The Prophet, upon whom be peace, used to order us while we were travelling not to take our socks off unless we were in post-sex impurity (i.e. not for defecation, urination or sleep).” (Related by Ahmad, an-Nasa’i and at-Tirmizhi, who graded it sahih.) If one’s buttocks has remained firmly on the floor during his sleep, no new ablution is necessary. This is implied by the hadith of Anas who said, “The companions of the Prophet were waiting for the delayed night
prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution.” (Related by ash-Shaifi, Muslim, Abu Dawud and at-Tirmizhi.) The wording that at-Tirmizhi recorded from the chain of Shu’bah is, “I have seen the companions of the Prophet sleeping to the extent that one could hear some of them snoring. But, they would stand for prayer without a new ablution.” Said Ibn al-Mubarak, “In our opinion, this happened when they were sitting.”
Source: Fiqh us Sunnah
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