Because certain purity is not nullified by doubt or suspicion; certainty is only nullified by certainty. Therefore, the previously existing certain purity will only be invalidated by certain impurity.

Sayyiduna Abdullah bin Zaid (may Allah be pleased with him) narrates that I asked the Messenger of Allah (peace and blessings be upon him) about a person who feels something during prayer. He (peace be upon him) said: "He should not leave (the prayer) unless he hears a sound or perceives a smell."

Contrary to the statement of our contemporary, who claims to know the Arabic language without knowledge of its rules and regulations, and claims to be a scholar without knowledge, that a definite noun (ism ma‘rifah) includes all those things to which the application of a definite noun with "alif" and "lam" applies, because the Prophet (peace be upon him) has clarified the word "ahdath" (events) with a definite noun, specifically for wind (passing gas), and for all events that make ablution obligatory. Wind specifically comes out from the back passage. I have explained this issue in detail in the Book of Faith.

It is narrated from Sayyiduna Abu Hurairah, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: "A servant remains in the state of prayer as long as the prayer restrains him and he does not break his ablution." «‏‏‏‏احداث» ‏‏‏‏ This means that he passes wind, whether silently or audibly. I am not ashamed to mention something which the Messenger of Allah, peace and blessings be upon him, was not ashamed to mention.

Whoever has caused confusion for a scholar who does not distinguish between the concise and detailed narration, making him think that ablution is only obligatory due to that event which has a sound or a smell.

Abu Hurairah (may Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said: "There is no (obligation of) ablution unless a sound is heard or a smell is perceived."

And the explanation of the evidence that the statement of the Prophet (peace be upon him), "Wudu is only obligatory upon hearing a sound or perceiving a smell," was in response to the question that was asked to him: if a person thinks that something has come out from his stomach and he becomes doubtful about the emission of wind. The statement of the Prophet (peace be upon him) was only the answer to this question. His statement was not an independent discourse that would abolish the obligation of wudu without sound or smell. Because if this statement of the Prophet (peace be upon him) was independent and not in response to a question, then it would negate the obligation of wudu due to urine, sleep, and madhiy, because sometimes urine has neither sound nor smell, and similarly, sleep, madhiy, and wadi have neither sound nor smell.

It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him), he says that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When any one of you feels something in his stomach and becomes doubtful whether anything has come out of his stomach or not, then he should not leave (the mosque) until he hears a sound or perceives a smell."

Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Satan comes to one of you during his prayer and says, 'You have broken your wudu.' So he should say to him, 'You have lied,' unless he hears a sound with his ear or perceives a smell with his nose." Imam Abu Bakr (may Allah have mercy on him) says that «‏‏‏‏فَلْیَقُلْ کَذَبْتَ» ‏‏‏‏ he should say, "You have lied." By this, the Prophet (peace and blessings of Allah be upon him) meant that the worshipper should say it in his heart (so that the whispering goes away), not with his tongue, because it is not permissible for the worshipper to say «‏‏‏‏کَذَبْتَ» ‏‏‏‏ with his tongue (that is, speaking is prohibited for him).

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates from the Messenger of Allah (peace and blessings be upon him) that every son of Adam gets a share of adultery. The adultery of the eye is looking, the adultery of the hand is touching, the soul desires or imagines, and the private part either confirms or denies it. Imam Abu Bakr bin Khuzaymah (may Allah have mercy on him) says (in this hadith) the Prophet (peace and blessings be upon him) has stated: "Touching can also be done with the hand." The command of Allah Almighty is: «‏‏‏‏وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ» ‏‏‏‏ [ سورة الأنعام ] "And if We had sent down to you a written scripture on paper, and they touched it with their hands..." (In this blessed verse) our Lord, the Mighty and Majestic, has also stated that touching can be done with the hand. Similarly, the Prophet's (peace and blessings be upon him) prohibition of the sale of 'lumas' is evidence that touching is done with the hand. The meaning of the sale of 'lumas' is that the buyer touches the cloth with his hand without unfolding or opening it, and at the time of purchase says that when I touch the cloth, then after seeing the length and width of the cloth or upon discovering any defect, I will have no choice. The Prophet (peace and blessings be upon him) said to Sayyiduna Ma'iz bin Malik (may Allah be pleased with him), when he came to the Prophet (peace and blessings be upon him) and confessed to adultery: "Perhaps you kissed or touched (her)." This wording is also evidence that the Prophet (peace and blessings be upon him) meant by this statement: "Or you touched (her) other than the intercourse which makes the hadd obligatory." Similarly, there is the hadith of Sayyidah Aisha (may Allah be pleased with her). Imam Abu Bakr (may Allah have mercy on him) says that there is no difference among our Hijazi, Egyptian, Shafi'i, and hadith scholars that when kissing or touching with the hand, if there is no barrier or covering of cloth between the hand and the woman's body, then ablution becomes obligatory. However, Imam Malik bin Anas (may Allah have mercy on him) used to say that if kissing or touching with the hand is without desire, then ablution does not become obligatory. Imam Abu Bakr (may Allah have mercy on him) says that these words of the Prophet (peace and blessings be upon him): "The private part either confirms or denies it," are of the same kind as I have mentioned in the Book of Faith, that confirmation (besides the heart) can also be done by other limbs. Contrary to the claim of the one who has deceived some people that in the Arabic language, confirmation is only by the heart. I have explained this issue completely in the Book of Faith.