nor small amount; for the sleeping person's head nods from a small amount of sleep, so it is a certainty in that small amount and is acted upon (9), while whatever exceeds it is a possibility for which the certain generality is not abandoned. This is because the nullification of wudu' by sleep is reasoned (10) by its leading to a hadath; with a large amount and overpowering sleep, it leads to it without one feeling its exit, unlike a small amount. It is not correct to draw an analogy between a large amount and a small amount due to their difference in leading to a hadath. The third state is what is besides these two states, namely the sleep of one standing, bowing, or prostrating. Two reports were narrated from Ahmad regarding all of these: one of them is that it nullifies [wudu']. This is the opinion of al-Shafi'i, because no text has come to specify it from the generality of the hadiths of nullification, nor is it in the meaning of the [cases explicitly] specified, because the sitting person is guarding [himself] due to his relying on the place of the hadath against the ground, whereas for the bowing and prostrating person, the place of the hadath is exposed. The second [report] is that it does not nullify it unless it is large. Abu Hanifa held the opinion that sleep in any of the postures of prayer does not nullify wudu' even if it is large, due to what Ibn Abbas reported: that the Messenger of Allah (peace and blessings of Allah be upon him) would prostrate, sleep, and breathe audibly, then stand up and pray. So I said to him, "You prayed and did not perform wudu', yet you slept!" He said, "Wudu' is only upon one who sleeps lying down, for when he lies down, his joints relax." Reported by Abu Dawud (12). Also, because it is a posture from the postures of prayer, it resembles the posture of sitting. The apparent view from Ahmad is the equalization between standing and sitting, because they are similar in being low and the exit [of the hadath] being constricted; indeed, the standing person is perhaps further from a hadath due to the lack of ability to fall into a deep sleep, for if he were to fall into a deep sleep, he would fall down. The apparent view from him regarding the prostrating person is the equalization between him and the one lying down; because the place of the hadath is exposed, he is relying on his limbs against the ground, and he is positioned for the exit of what might exit, so he resembles the one lying down. The hadith that they mentioned (13) is munkar (denounced). Abu Dawud said so. Ibn al-Mundhir said: It is not established, and it is...