Vomit

قيء

Vomit is, in the terminology of the jurists, what comes out of food after it has settled in the stomach; it is distinguished from regurgitation (qalas). The schools differ on whether it is impure: the Hanafis, Shafi'is and Hanbalis hold it impure, while the Malikis hold impure only what has changed from the state of food. On breaking ablution the Hanafis say it breaks it when it fills the mouth, and the Malikis and Shafi'is say it does not. 1 2 3

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Era
The Prophetic Era
Region
Global / Diaspora
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Worship and the pillars

Summary

Vomit is, in the jurists' terms, what comes out of food after it has settled in the stomach; it is distinguished from regurgitation (qalas), which does not count as vomit unless it returns. The schools differ on whether vomit is impure, on whether it breaks ablution, and on its effect on prayer and fasting. 1

Purity

The Hanafis, Shafi'is and Hanbalis hold vomit impure; the Hanafis count it a heavy impurity, while a small amount that does not fill the mouth is pure in Abu Yusuf's preferred view. The Shafi'is hold it impure even when unchanged, and pardon what is so common that people are tested by it, while excepting bee honey. The Malikis hold impure only vomit that has changed from the state of food. 2 3

Effect on ablution

The Malikis and Shafi'is hold that vomit does not break ablution. The Hanafis hold that it breaks it when it fills the mouth, and that phlegm does not. Repeated small vomits join if they fill the mouth together: Abu Yusuf joins them by one sitting, Muhammad by one cause (nausea), which the text prefers; Zufar holds any vomit breaks ablution. The Hanbalis hold that vomit breaks ablution when it is excessive by each person's own standard. 3 4

Effect on prayer

A breach during prayer invalidates it, so vomit that breaks purity is treated as a breach. The Hanafis have the worshipper leave, renew his ablution and build on his prayer unless he did more than necessary, and detail the case after the tashahhud and the case of a deliberate breach. The Malikis do not invalidate prayer for a small, clean vomit that is not swallowed. The Shafi'is have two views: the new view invalidates, the old view allows leaving and building. The Hanbalis require repetition when vomit is excessive. 4 5 6

Effect on fasting

All agree that a fasting person overcome by vomit does not break the fast, on the hadith "whoever is overcome by vomit owes nothing"; the text records al-Tirmidhi's grading as hasan gharib. If vomit returns without the fasting person's doing, the Malikis, Shafi'is and Abu Yusuf say the fast breaks; the Hanbalis and Muhammad say it does not. 6

Where the subject is treated

The ablution rules are detailed under the entry on ablution, and the fasting rules under the entry on fasting. 4 6

People and things also explored

The ruling on one who abandons prayer· Ada' (performance of an obligation within its time)· Adhan (the call to prayer: its ruling, wording, conditions, recommended features and the muezzin)· Bone (adhm): purity, use and retaliation· The adornment of desires and the goods of this world· The people of the bench (ahl al-suffa)· The earth made a place of prayer and purity· Spending in the way of God (infaq)

Sources

  1. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13102
  2. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13103
  3. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13104
  4. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13105
  5. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13106
  6. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.13107
Cite this page

islam.museum contributors. “Vomit”. islam.museum, https://islam.museum/en/concept/qay/. CC BY-SA 4.0. Last updated 2026-10-23.

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The ruling on one who abandons prayer

Al-Sallabi quotes Ali: whoever does not pray is an unbeliever. He then reports from al-Nawawi the dispute over one who neglects prayer while believing it obligatory: the majority (Malik, al-Shafi'i) hold him a sinner to be asked to repent, others hold him an unbeliever, a view ascribed to Ali; Abu Hanifa and the Kufans hold him not an unbeliever but to be disciplined.