- Urinating or defecating from the usual passages:
Urinating or defecating from the usual passages nullifies ablution. Consensus has been quoted on the matter by: Ibn al-Mundhir, Ibn Hazm, Ibn Rushd, Ibn Qudamah, and al-Nawawi. 

- Passing wind:
Passing wind nullifies ablution. Consensus has been quoted on the matter by: Ibn al-Mundhir, Ibn Hazm, Ibn Rushd, and Ibn Qudamah.
- Vaginal flatulence: [189] Passing wind from the woman’s vagina
Scholars have differed over wind passing from a woman’s vagina according to two views:
The first: It is that wind passing from the vagina nullifies ablution. This is the position of the Shafi`is, Hanbalis, and the choice of Abu Thawr.
The second: It is that it does not nullify it. This is the correct position of the Hanafis, the position of the Malikis, a view among Hanbalis, and the verdict of the Permanent Committee. 

- Wady:  [191] Wady, as has been defined, is a viscous fluid which exits the penis after urination and without sexual arousal.
The secretion of wady nullifies ablution. Consensus has been quoted over this by Ibn Battal, Ibn `Abd al-Barr, and Ibn Qudamah. 

- Rarities secreted from the two passages:
A rare substance leaving either the front or the back passages – such as worms, stones, and haemorrhoid blood – nullifies ablution. This is the position of the majority: Hanafis, Shafi`is, and Hanbalis. 

- Moisture [192] Moisture of the vagina, as already defined, is a white fluid between pre-seminal fluid and sweat. of the vagina:
Moisture in the vagina does not nullify ablution. This is the choice of Ibn Hazm and Ibn `Uthaymin. 

- Urine or faeces from other than the two passages:
Ablution is nullified unconditionally by the exiting of urine and faeces from other than their usual passages. This is the position of the Hanafis and Hanbalis, and is the choice of Ibn Hazm, Ibn Taymiyyah, and Ibn `Uthaymin. It is also the verdict of the Permanent Committee. 

- Substances exiting from other than the two passages, such as blood and vomit:
Substances such as blood [193] This includes blood that leaves the body in dialysis. or vomit exiting from the body from other than the two passages does not nullify ablution. This is the position of the Malikis, Shafi`is, Zahiris, a position among the Hanbalis, a group from the Salaf, and the choice of Ibn Taymiyyah, Ibn Baz, and Ibn `Uthaymin.
- Long heavy sleep: [194] Ibn Baz said: “Deep sleep undoubtedly nullifies ablution; regardless whether sitting, lying down, prostrating, or standing.” Fatawa Nur `ala al-Darb Li-Ibn Baz (203-202/5)

Long and heavy sleep nullifies ablution. This is by agreement of the four schools of jurisprudence.
- Light sleep:
Light sleep does not nullify ablution. This is the most common opinion in the Maliki school, [195] The Malikis’ threshold for deep, heavy sleeping is when a person is unaware of sounds around them, or that something they were holding falls from their hand, or that they drool whilst sleeping. If none of this takes place and they are aware of their surroundings then this is light sleep. and Abu `Ubayd returned to this position. It is also the choice of Ibn Baz [196] Ibn Baz said: “If it is light sleep, then it does not nullify ablution, like when one doses off but is aware of those around them.” Majmu` Fatawa Ibn Baz (83/29) and Ibn `Uthaymin. 

- Disappearance of reason [197] Zawal al-`Aql is literally the disappearance of the intellect or reason. It refers to when a person no longer becomes legally competent due to loss of reason through some means. It is not solely linguistic insanity. through insanity, unconsciousness, or intoxication:
The disappearance of reason, whether through insanity, losing consciousness, or being intoxicated, nullifies ablution. This is by agreement of the four schools of jurisprudence.

- Touching the private parts:
1- A man touching his penis (without a barrier):
Scholars have differed over ablution being nullified due to a man touching [198] Mass (or touching) refers to touching with the hand. Ibn Hazm said: “As for a man touching his private parts with his shin, thigh, or foot, then there is no difference over the fact that prayer is obligatory when wearing only one thick garment, or an undergarment and an overgarment, in which case his private part may very well come in contact with his shin, foot, or thigh.” Al-Muhalla (221/1) his penis according to two views:
The first: It is that touching the penis – with no barrier – nullifies ablution. This is the position of the majority: Malikis, [199] The most common opinion among them is that it is a condition for the man to touch his penis with the palm of his hand or the inside of his fingers. Shafi`is, [200] Only with the palm of the hand, as a condition. Hanbalis, [201] Regardless whether it is with the inside (palm) or outside of the hand. a group from the Salaf, held by al-Shawkani as the apparent view, and it is the choice of Ibn Baz.
The second: It is that touching the penis – without a barrier – does not unconditionally nullify ablution. This is the position of the Hanafis, some Malikis, a narration among Hanbalis, the position of a group from the Salaf, and it is the choice of Ibn al-Mundhir, Ibn Taymiyah, and Ibn `Uthaymin.
2- A woman touching her private parts:
Scholars have differed over ablution being nullified due to a woman touching her private parts according to two views:
The first: It is that a woman touching her private parts does not nullify ablution. This is the position of the Hanafis, Malikis, and a narration from Ahmad.
The second: It is that a woman touching her private parts nullifies her ablution. This is the position of the Shafi`is, Hanbalis, and the choice of Ibn Baz.
3- Touching another’s private parts (young and old):
Scholars have differed over ablution being nullified due to touching another’s private parts according to two views:
The first: It is that touching the private parts of another, young or old, male or female, unconditionally nullifies ablution. This is the position of the Shafi`is, Hanbalis, and the choice of Ibn Baz.
The second: It is that touching the private parts of another, young or old, male or female, does not unconditionally nullify ablution. This is the position of the Hanafis and Zahiris.
- Touching the anus:
Scholars have differed over ablution being nullified due to touching the anus according to two views:
The first: It is that it nullifies ablution. This is the position of the Shafi`is, Hanbalis, a group of the Salaf, and the choice of al-Shawkani and Ibn Baz.
The second: It is that touching the anus does not nullify ablution. This is the position of the Hanafis, Malikis, Zahiris, a narration from Ahmad, and the position of a group from the Salaf.
- Touching the testicles, upper inner thighs, or buttocks:
Touching the testicles, [202] Unthayan in Arabic refers to the khisyatan – the two testicles. upper inner thighs, [203] Rufgh is the inner upper thigh, as well as any other crevice in the body where filth collects. or buttocks [204] Alyah is the fleshy backside in humans and other creatures. does not nullify ablution. This is by agreement of the four schools of thought, [205] Touching the penis does not nullify ablution for Hanafis, let alone any other body part after that. and it is the view of the majority of scholars.
- Touching the private parts of an animal:
Touching the private parts of an animal does not nullify ablution, and this is by agreement of the four schools of jurisprudence. It is the view of the majority of scholars. 

- Touching a woman:
Touching a woman does not nullify ablution, even if it is with arousal. This is the position of the Hanafis, a narration from Ahmad, the position of a group from the Salaf, and it is the choice of al-San`ani, Ibn Baz, al-Albani, and Ibn `Uthaymin. 

- Touching a young boy:
Touching a young boy [206] Amrad refers to a boy whose facial hair is yet to grow. does not nullify ablution. This is the position of the majority: Hanafis, Shafi`is, and Hanbalis. 

- The one who is touched:
The one who is touched by another does not have their ablution nullified, even if aroused. This is the position of the Hanafis, Hanbalis, an opinion among the Shafi`is, and the choice of Ibn `Uthaymin. 

- Washing the dead:
Washing the dead does not nullify ablution, let alone touching or carrying them. This is the position of the majority: Hanafis, Malikis, Shafi`is, and a narration among Hanbalis. 

- Laughing out loud in prayer:
Laughing out loud does not nullify ablution even if it invalidates the prayer. This is the position of the majority: Malikis, Shafi`is, Hanbalis, and the majority of scholars. 

- Consuming camel meat:
Scholars have differed over whether consuming camel meat nullifies ablution according to two views:
The first: It is that it does not nullify ablution. This is the position of the majority: Hanafis, Malikis, the correct position among the Shafi`is, an opinion among Hanbalis, and the position of a group of the Salaf.
The second: It is that it does nullify ablution. This is the position of the Hanbalis, a group from the Salaf, and it is the choice of Ibn al-Mundhir, Ibn Hazm, al-Nawawi, Ibn Baz, and Ibn `Uthaymin. 

- Camel parts other than its meat:
Scholars have differed over whether consuming other than the camel’s meat, like its fat, liver, or pancreas, nullifies ablution; and this is according to two views:
The first: It is that it does not nullify ablution. This is by agreement of the four schools of jurisprudence. [207] Hanafis, Malikis, and Shafi`is already view the consumption of camel meat as a non-nullifier of ablution. Hanbalis differed between its meat and its other parts. For them, consuming its meat nullifies ablution, but not its other body parts.
The second: It is that it nullifies ablution. This is a narration from Ahmad, and the choice of Ibn `Uthaymin. 

- Camel milk and the stock of its meat:
Ablution is not nullified from drinking camel milk or the stock of its meat. This is by agreement of the four schools of jurisprudence, and it is the view of the majority of scholars. 

- Apostacy:
Scholars have differed over whether apostacy – Allah forbid – nullifies ablution according to two views:
The first: It is that it does nullify it. This is the position of the Malikis, Hanbalis, a position among Shafi`is, the position of a group from the Salaf. It is also the choice of Ibn Taymiyyah and Ibn Baz.
The second: It is that it does not nullify ablution. This is the position of the Hanafis, Shafi`is, a view among Malikis, and the choice of Ibn Hazm and Ibn `Uthaymin.