Likewise, some narrations report that the Prophet ﷺ forbade a person in major ritual impurity from eating or drinking until he had performed ablution, while other narrations permit him to do so.
Third Issue
Mālik and al-Shāfiʿī require ablution for circumambulation (ṭawāf), whereas Abū Ḥanīfah does not.
The reason for their disagreement is whether ṭawāf should be treated like prayer in its legal rulings. It is authentically related that “the Messenger of Allah ﷺ prohibited a menstruating woman from ṭawāf just as he prohibited her from prayer,” which makes ṭawāf resemble prayer in this regard, and some early reports even refer to ṭawāf as “prayer.” Abū Ḥanīfah argues, however, that not everything from which menstruation bars a woman requires ritual purity after the menses have ended; fasting, according to the majority, is an example.
Fourth Issue
The majority hold that a person without ablution may recite the Qur’an and remember Allah, while another group maintain that he may not do so unless he first performs ablution.
The dispute hinges on two authentic but apparently conflicting ḥadiths.
One is the ḥadith of Abū Juhm:
“The Messenger of Allah ﷺ was coming from the direction of Biʾr Jamal when a man met him and greeted him with salām. He did not return the greeting until he turned toward a wall, wiped his face and hands upon it, and then returned the greeting.”
The other is the ḥadith of ʿAlī:
“Nothing kept the Messenger of Allah ﷺ from reciting the Qur’an except major ritual impurity (janābah).”
The majority regard the second ḥadith as abrogating the first, whereas those who insist on ablution for mentioning Allah give priority to the first.