the schools of Ahmad and other scholars. This reconciles his command to perform ablution with his refraining from it. As for abrogation, there is no evidence for it; rather, the evidence indicates the contrary.

Likewise, ablution following the discharge of impurities from elsewhere in the body, rather than the two natural outlets—such as after vomiting, nosebleeds, cupping, venesection, or wounds—is recommended, as reports relate that the Prophet and the Companions performed ablution after these things. As for making it obligatory, nothing in the Quran or Sunnah establishes such an obligation.

Similarly, ablution after loud laughter is recommended according to one of the two views in Ahmad’s school. The reported hadith commanding those who laughed aloud to perform ablution is understood as follows: they had sinned by laughing, and it is recommended for anyone who commits a sin to perform ablution and pray two units of prayer. As related in the Sunan collections, Abū Bakr reported that the Prophet said:

“No Muslim commits a sin, then performs ablution, prays two units of prayer, and seeks Allah’s forgiveness, without Allah forgiving him.”

And Allah knows best.

He was asked:

“Does a man’s touching a woman invalidate his ablution or not?”

He replied:

“If he performs ablution after that touch, that is good. But if he prays without performing ablution, his prayer is valid according to the more evident of the two scholarly views.”