Ma’dan bin Talhah reports: Sayyiduna Abu Darda’ (may Allah be pleased with him) informed him that the Prophet Muhammad (peace and blessings be upon him) vomited and broke his fast. (The narrator says) Then I met Sayyiduna Thawban (may Allah be pleased with him) in the mosque of Damascus and mentioned this to him. He said: He (i.e., Sayyiduna Abu Darda’) has spoken the truth; I gave the Prophet Muhammad (peace and blessings be upon him) water for ablution.

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrates: Once the Prophet Muhammad (peace and blessings be upon him) delayed the night prayer until the people fell asleep and then woke up. Then they slept again and woke up again. So Sayyiduna Umar (may Allah be pleased with him) said: "The prayer, the prayer!" Then the Prophet Muhammad (peace and blessings be upon him) came out. (Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates) It is as if I am seeing this scene even today: drops of water were dripping from his blessed head and he had both his hands placed on his head. He said: "If I did not fear hardship for my Ummah, I would have commanded them to perform it (i.e., the Isha prayer) at this time."

Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) narrates: One night, the Prophet Muhammad (peace and blessings be upon him) was occupied with some work at the time of the Isha prayer, until we fell asleep in the mosque. Then we woke up, then we slept again, then we woke up again. Then the Prophet Muhammad (peace and blessings be upon him) came, and he said: "At this time, there is no one on the face of the earth waiting for this prayer except you."

Zirr bin Hubaish narrates: I presented myself in the service of Sayyiduna Safwan bin Assal Muradi (may Allah be pleased with him). He asked me, "What brings you here?" I replied, "The pursuit of knowledge." He said, "The angels, pleased with the seeker of knowledge, spread their wings for him." I said, "I have some confusion in my mind regarding wiping over leather socks (khuffs) after urinating (while performing ablution). You are a companion of the Prophet Muhammad (peace be upon him), so I have come to you to ask if you have heard anything from the Prophet (peace be upon him) about this." He replied, "Yes, the Prophet (peace be upon him) used to instruct us that when we were on a journey (the narrator is unsure, perhaps these are the words), when we were travelers, we should not remove our leather socks for three days and three nights, except in the case of major impurity (janabah). However, in the case of breaking wudu due to defecation, urination, or sleeping, we would not remove our socks." (Imam Ibn Hibban, may Allah have mercy on him, says:) Sleep (ruqood) has a beginning and an end. Its beginning is drowsiness, which occurs at the start of sleep, and its state is such that if someone speaks to the person during this time, he hears it, and if he loses his wudu, he is aware of it. However, if he slumps to one side (the matter is different), and its end is the loss of intellect (consciousness). In this state, if a person loses his wudu, he does not realize it, and if someone speaks to him, he does not understand. So drowsiness does not obligate wudu upon anyone, whether it is little or much, and in whatever state it occurs. However, sleep obligates wudu, in whatever state it is found in the sleeper. Sometimes the word "nawm" (sleep) is used for "nu‘as" (drowsiness), and the word "nu‘as" is used for "nawm," but their meanings are different. Allah Almighty has clarified the difference between them by saying: "Neither drowsiness overtakes Him nor sleep." So when the Prophet (peace be upon him) included sleep, defecation, and urination among the things that necessitate wudu in the narration transmitted by Sayyiduna Safwan, just as there is no difference between urination and defecation—whichever of these occurs to anyone, whether little or much—then wudu becomes obligatory upon such a person, whether the one urinating does so sitting, standing, bowing, or prostrating. So every person whose intellect is lost and he sleeps, wudu becomes obligatory upon him, whether his states differ or are the same, because the fundamental reason in this is the loss of intellect. The change of state is not the fundamental reason, just as in urination and defecation, the reason is the occurrence of either. The changing state of the one urinating or defecating is not the reason.

Sayyiduna Miqdad bin Aswad (may Allah be pleased with him) narrates: Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) instructed him to ask the Prophet (peace and blessings be upon him) about a person who, when he approaches his wife (pre-seminal fluid is discharged from him), what is obligatory upon such a person? (Sayyiduna Ali, may Allah be pleased with him, clarified), because the daughter of the Prophet (peace and blessings be upon him) is my wife. Therefore, I feel shy to ask him myself. Sayyiduna Miqdad (may Allah be pleased with him) narrates: I asked the Prophet (peace and blessings be upon him) about this matter, so he said: When a person finds himself in such a situation, he should sprinkle water over his private part and perform ablution as he does for prayer. (Imam Ibn Hibban, may Allah have mercy on him, says:) Sayyiduna Miqdad bin Aswad (may Allah be pleased with him) passed away in 33 AH, while Sulayman bin Yasar passed away in 90 AH. At the time when Sulayman bin Yasar heard hadith from Sayyiduna Miqdad (may Allah be pleased with him), his age was less than 10 years.

Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) narrates: I was a person from whom madhi (pre-seminal fluid) would be discharged in abundance. I asked the Prophet Muhammad (peace and blessings be upon him), so the Prophet (peace and blessings be upon him) said: When you see madhi, wash your private part, and when you see water (i.e., semen), then perform ghusl (ritual bath). (Imam Ibn Hibban, may Allah have mercy on him, says:) (It is possible that Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) instructed Sayyiduna Miqdad (may Allah be pleased with him) to ask the Prophet Muhammad (peace and blessings be upon him) about this matter. Sayyiduna Miqdad (may Allah be pleased with him) asked him, and he informed him, then Sayyiduna Miqdad (may Allah be pleased with him) informed Sayyiduna Ali (may Allah be pleased with him) about it, then Sayyiduna Ali (may Allah be pleased with him) himself asked the Prophet Muhammad (peace and blessings be upon him) about the matter which Sayyiduna Miqdad (may Allah be pleased with him) had informed him about, so these would be two questions asked on two different occasions. And the evidence that these two questions were asked on different occasions is this: when Sayyiduna Ali (may Allah be pleased with him) asked the Prophet Muhammad (peace and blessings be upon him), he instructed him to perform ghusl upon the emission of semen, and this is not mentioned in the narration transmitted by Sayyiduna Miqdad (may Allah be pleased with him). This will guide you to the fact that these are two different hadiths.

Sayyiduna Sahl bin Hunaif (may Allah be pleased with him) narrates: I used to face difficulty because of madhi (pre-seminal fluid). Because of it, I had to perform ghusl frequently. I asked the Prophet (peace and blessings be upon him) about this, and he said: It is sufficient for you to perform wudu because of it. I asked: If it gets on my clothes, then what should I do? The Prophet (peace and blessings be upon him) said: It is sufficient for you to take some water in your hand and sprinkle it on the place on your clothes where you see it has gotten.

Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) narrates: I was a person from whom madhi (pre-seminal fluid) would be discharged in abundance. I asked the Prophet (peace and blessings of Allah be upon him) about it, and he said: When you see the fluid (madhi), wash your private part and perform wudu, and when you see semen, then perform ghusl.

Sayyiduna Rafi' bin Khadij (may Allah be pleased with him) narrates: Sayyiduna Ali (may Allah be pleased with him) instructed Sayyiduna Ammar (may Allah be pleased with him) to ask the Prophet Muhammad (peace and blessings be upon him) about madhi (pre-seminal fluid), so the Prophet Muhammad (peace and blessings be upon him) said: That person should wash his private part and perform ablution.

Sayyiduna Miqdad bin Aswad (may Allah be pleased with him) narrates: Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) instructed him to ask the Prophet (peace and blessings of Allah be upon him) about a man who approaches his wife and pre-seminal fluid (madhi) is discharged from him. What is obligatory upon such a person? (Sayyiduna Ali, may Allah be pleased with him, clarified) that the daughter of the Prophet (peace and blessings of Allah be upon him) is my wife, so I feel shy to ask the Prophet (peace and blessings of Allah be upon him) myself. Sayyiduna Miqdad (may Allah be pleased with him) narrates: I asked the Prophet (peace and blessings of Allah be upon him) about this, and he said: When a person faces such a situation, he should sprinkle water over his private part and perform ablution as he does for prayer.

(Imam Ibn Hibban, may Allah have mercy on him, says:) Some of those who hear these narrations, who have not acquired the knowledge of hadith from its original sources and have not examined the reality within its own context, fall into the misunderstanding that there is contradiction and difference among these narrations. Because in the narration transmitted by Abu Abdur Rahman Salmi, it is stated: I asked the Prophet (peace and blessings of Allah be upon him), whereas in the narration transmitted by Iyas bin Khalifah, it is stated that he instructed Sayyiduna Ammar (may Allah be pleased with him) to ask the Prophet (peace and blessings of Allah be upon him), and in the narration transmitted by Sulaiman bin Yasar, it is stated that he instructed Sayyiduna Miqdad (may Allah be pleased with him) to ask the Prophet (peace and blessings of Allah be upon him). However, there is no contradiction among these narrations, because it is possible that first Sayyiduna Ali (may Allah be pleased with him) instructed Sayyiduna Ammar to ask the Prophet (peace and blessings of Allah be upon him), and he asked the Prophet (peace and blessings of Allah be upon him). Then he instructed Sayyiduna Miqdad (may Allah be pleased with him) to ask the Prophet (peace and blessings of Allah be upon him), so he also asked the Prophet (peace and blessings of Allah be upon him). Then Sayyiduna Ali (may Allah be pleased with him) himself asked the Prophet (peace and blessings of Allah be upon him). The evidence for the correctness of what I have mentioned is that the text of each narration is different from the text of the other narration. Because in the narration transmitted by Abu Abdur Rahman Salmi, the words are: "I was a person from whom madhi would be discharged in abundance. Then I asked the Prophet (peace and blessings of Allah be upon him), and the Prophet (peace and blessings of Allah be upon him) said: When you see water, then perform ghusl." In the narration of Iyas bin Khalifah, the words are: "Sayyiduna Ali (may Allah be pleased with him) instructed Sayyiduna Ammar to ask the Prophet (peace and blessings of Allah be upon him), and the Prophet (peace and blessings of Allah be upon him) said: That person should wash his private part and perform ablution." In this narration, there is no mention of semen (mani), which is mentioned in the narration transmitted by Abu Abdur Rahman, whereas in the narration transmitted by Sayyiduna Miqdad bin Aswad (may Allah be pleased with him), it is mentioned that he asked first, so these are not the first two questions that we have already mentioned. In the narration of Sayyiduna Miqdad (may Allah be pleased with him), it is stated that Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) instructed him to ask the Prophet (peace and blessings of Allah be upon him) about a man who approaches his wife and semen (mani) is discharged from him, so what is obligatory upon such a person, because the daughter of the Prophet (peace and blessings of Allah be upon him) is my wife. (Therefore, I cannot ask you directly.) So what we have mentioned indicates that these are different questions that were asked on different occasions, each with its own specific reason. There is no contradiction or difference among them.