Scholarly disagreement:
The scholars differed over impure matter that exits the body from other than the two usual passages—aside from urine and feces—such as vomit, blood, pus, and similar substances. Does their emergence invalidate ablution or not?
Imams Mālik and al-Shāfiʿī held that the discharge of these substances and the like does not break ablution, even in large quantity.
Al-Baghawī said: “This is the position of most of the Companions and Successors.”
Al-Nawawī commented: “It has never been authentically established that the Prophet ﷺ ever required ablution on account of such things.”
Shaykh Taqī al-Dīn stated: “Blood, vomit, and other impurities that leave the body from a place other than the normal outlet do not invalidate ablution, no matter how abundant.”
Shaykh ʿAbd al-Raḥmān al-Saʿdī likewise said: “The sound view is that blood, vomit, and the like do not nullify ablution—whether little or much—because no evidence has come establishing their nullification, and the default ruling is the continuance of purity.”
They argue this on several grounds:

1. Original freedom from obligation: the presumption of purity remains unless the contrary is proven, and in their view nothing has been proven.
2. Analogy is unsuitable here, for the effective cause of the ruling is not uniform.
3. They cite historical reports, among them:
   1. ʿUmar ibn al-Khaṭṭāb prayed while blood was flowing from his wound.
   2. Ibn ʿUmar would squeeze blood from his eye and pray without renewing ablution.
   3. Al-Ḥasan al-Baṣrī said: “Muslims have always prayed in spite of their wounds.”
      Conversely, Imams Abū Ḥanīfah and Aḥmad maintained that the emergence of such substances and similar ones invalidates ablution if the amount is large, but a small amount does not.
      They supported their view with the report narrated by Aḥmad (26989) and al-Tirmidhī (87), from