I say, and with God's success: Fainting nullifies ablution in any form; because it is beyond sleep in relaxation, as the sleeper awakens with attention, while the fainted person does not awaken with attention; and because fainting has an effect on the cessation of worship, unlike sleep, where a little of it is like a lot; and because the analogy is that sleep should be an event in all circumstances, which is exempted by text, and there is no text here, so it remains on the original ruling. Fainting is a legal event; because the event in reality is the exit of something from one of the two passages, but it is hidden, and this is the reason for the relaxation of the joints, so it is not free from the exit of something usually, and what is usually established is like what is certain, with precaution in the matter of worship, so we applied the ruling on it for ease. Refer to: Tabyin al-Haqaiq 1/10, Al-'Inayah, 1/48, Fath al-Qadir, 1/50, Al-Ikhtiyar, 1/15-16, Al-Bahr al-Ra'iq, 1/39, and God knows best.