In a narration recorded by al-Bazzar: “they would lie on their sides” (1).

The third view—which is the relied-upon position in the madhhab—is that sleep is not itself a nullifier of ablution; rather, it is a circumstance in which invalidation is likely. Nothing of it is excused except sleep in which invalidation is unlikely (2). Hence the author says: “except for a brief sleep while sitting or standing.”

The fourth view—which was the preference of Shaykh al-Islam, and which is correct—is that sleep is a circumstance in which invalidation is likely. Thus, if a person sleeps in a manner such that, were his ablution to be invalidated, he would be aware of himself, then his ablution remains valid. But if he sleeps in a manner such that, were he to pass wind, he would not be aware of himself, then his ablution has been invalidated (3).

On the basis of this view, the evidences are reconciled: the hadith of Safwan ibn Assal indicates that sleep invalidates ablution, whereas the hadith of Anas, may Allah be pleased with him, indicates that it does not.

Thus, what is reported of the Companions is understood to refer to the case where a person, were he to