ritual impurity—events such as the loss of mental awareness through sleep, fainting, or insanity. Because a person deprived of his senses does not feel what may issue from him, the probability of impurity is treated as though the impurity itself had taken place.

Here is a detailed discussion:

1. Whatever emerges from either of the two passages, meaning the outlets for urine and feces. What exits may be urine, semen, pre-ejaculatory fluid (madhiy), dysfunctional uterine bleeding (istihada), feces, or wind.

   • If the discharge is urine or feces, it nullifies wudu by explicit text and unanimous agreement. Allah the Exalted says concerning the causes that oblige ablution: “or one of you comes from relieving himself” (Quran 5:6).

   • If it is semen or madhiy, it also breaks wudu by the clear indication of sound hadith, and consensus on this has been reported by Ibn al-Mundhir and others.

   • The same applies to the flow of istihada blood, which is a pathological rather than menstrual flow. Fatimah bint Abi Hubaysh experienced such bleeding, and the Prophet ﷺ told her: “Perform wudu and pray, for it is only blood from a vein.” Recorded by Abu Dawud and al-Darqutni, who said: “Its transmitters are all reliable.”

   • Likewise, the emission of wind invalidates wudu according to authentic hadith and scholarly consensus. The Prophet ﷺ said: “Allah does not accept the prayer of any one of you when he is in a state of impurity until he performs wudu.”