Fath al-Rabbani

Benefits: … The question is whether the "fa" (فَاء) in the aforementioned hadith is for causation (sababiyyah) or for sequence (ta‘qib). If it is accepted as being for causation, then the issue will be established that vomiting affects the fast and ablution (wudu). And if it is accepted as being for sequence, then it will only be established that the Prophet sallallahu alayhi wa sallam performed three actions in order; it will not be established that he broke his fast and performed ablution because of vomiting. As Imam Tahawi said: It cannot be deduced from the ahadith of Sayyiduna Abu Darda and Sayyiduna Thawban radi Allahu anhuma that the fast is broken due to vomiting; rather, it is only mentioned that the Prophet sallallahu alayhi wa sallam vomited and then broke his fast. It is more cautious to perform ablution after vomiting, because it is possible that the "fa" is for causation.

As for the issue of the fast being broken due to vomiting, this hadith should be understood in light of the following narration: It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “Whoever is overcome by vomiting while he is fasting, there is no making up (qada) upon him, but whoever vomits deliberately, then he must make up (the fast).” (Abu Dawud: 2380, Tirmidhi: 716, Ibn Majah: 1676) That is, the Prophet sallallahu alayhi wa sallam vomited for some reason by his own action, and for that reason broke his fast.

According to the preferred opinion, belching and nosebleed (naksir) do not invalidate ablution. The following narration on this subject is weak. It is narrated from Sayyidah Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: “Whoever is afflicted by vomiting, or nosebleed, or belching, or madhiy (pre-seminal fluid), let him leave (the prayer) and perform ablution.” (Ibn Majah: 1221) But this narration is weak; in its chain is Isma‘il ibn ‘Ayyash, who is a weak narrator.