I say: This is also implied by one of the two reports from Ahmad, in which he requires expiation of someone who undergoes cupping. For if he requires expiation of someone who undergoes cupping, then someone who deliberately induces vomiting has an even stronger claim to that ruling. However, his established position is that expiation is required only for sexual intercourse, as al-Shāfi‘ī also holds.

Those who did not consider this hadith established had not received it through a route they regarded as reliable. They identified its defect as ‘Īsā ibn Yūnus being alone in transmitting it. Yet it has been established that he was not alone: Hafs ibn Ghiyāth also transmitted it as he did. The other hadith corroborates it: the report transmitted by Ahmad and the compilers of the Sunan, such as al-Tirmidhī, from Abū al-Dardā’:

“The Prophet—may Allah bless him and grant him peace—vomited and broke his fast. I mentioned this to Thawbān, who said, ‘He spoke the truth; I poured water for his ablution.’”

Ahmad’s wording, however, is:

“The Messenger of Allah—may Allah bless him and grant him peace—vomited and performed ablution.”

Ahmad transmitted it from Husayn al-Mu‘allim.

Al-Athram said: “I said to Ahmad, ‘They have differed considerably in transmitting this hadith.’ He replied, ‘Husayn al-Mu‘allim transmits it well.’” Al-Tirmidhī said: “Husayn’s report is the strongest on this subject.”

This has been cited as evidence that ablution is obligatory after vomiting, but it does not establish that. For if what is meant by ablution is ritual ablution, the report tells us only that he performed it. An action alone does not establish an obligation; rather, it indicates that ablution in such a case is prescribed. If it is held to be recommended, this constitutes acting upon the hadith.