Hadith 1966
أَنَّ أَحْمَدَ بْنَ عَبْدَةَ حَدَّثَنَا ، قَالَ : حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ ، حَدَّثَنَا سَعِيدٌ الْجُرَيْرِيُّ ، عَنْ أَبِي نَضْرَةَ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَى عَلَى نَهَرٍ مِنْ مَاءِ السَّمَاءِ فِي يَوْمٍ صَائِفٍ ، وَالْمُشَاةُ كَثِيرٌ ، وَالنَّاسُ صِيَامٌ ، فَوَقَفَ عَلَيْهِ ، فَإِذَا فِئَامٌ مِنَ النَّاسِ ، فَقَالَ : " يَأَيُّهَا النَّاسُ ، اشْرَبُوا " . فَجَعَلُوا يَنْظُرُونَ إِلَيْهِ . قَالَ : " إِنِّي لَسْتُ مِثْلَكُمْ ، إِنِّي رَاكِبٌ وَأَنْتُمْ مُشَاةٌ ، وَإِنِّي أَيْسَرُكُمُ ، اشْرَبُوا " . فَجَعَلُوا يَنْظُرُونَ إِلَيْهِ مَا يَصْنَعُ . فَلَمَّا أَبَوْا ، حَوَّلَ وَرِكَهُ ، فَنَزَلَ وَشَرِبَ وَشَرِبَ النَّاسُ . وَخَبَرُ ابْنِ عَبَّاسٍ ، وَأَنَسِ بْنِ مَالِكٍ خَرَّجْتُهُمَا فِي كِتَابِ الصِّيَامِ فِي كِتَابِ الْكَبِيرِ . أَفَيَجُوزُ لِجَاهِلٍ أَنْ يَقُولَ : الشُّرْبُ جَائِزٌ لِلصَّائِمِ ، وَلا يُفَطِّرُ الشُّرْبُ الصَّائِمَ ؟ إِذِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَمَرَ أَصْحَابَهُ وَهُوَ صَائِمٌ بِالشُّرْبِ , فَلَمَّا امْتَنَعُوا شَرِبَ وَهُوَ صَائِمٌ ، وَشَرِبُوا . فَمَنْ يَعْقِلُ الْعِلْمَ ، وَيَفْهَمُ الْفِقْهَ ، يَعْلَمُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَارَ مُضْطَرًّا وَأَصْحَابُهُ لِشُرْبِ الْمَاءِ , وَقَدْ كَانُوا نَوَوَا الصَّوْمَ ، وَمَضَى بِهِمْ بَعْضُ النَّهَارِ ، وَكَانَ لَهُمْ أَنْ يُفْطِرُوا ، إِذْ كَانُوا فِي السَّفَرِ لا فِي الْحَضَرِ . وَكَذَلِكَ كَانَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَحْتَجِمَ وَهُوَ صَائِمٌ فِي السَّفَرِ ، وَإِنْ كَانَتِ الْحِجَامَةُ تُفْطِرُ الصَّائِمَ ؛ لأَنَّ مَنْ جَازَ لَهُ الشُّرْبُ وَإِنْ كَانَ الشُّرْبُ مُفْطِرًا ، جَازَ لَهُ الْحِجَامَةُ وَإِنْ كَانَ بِالْحِجَامَةِ مُفْطِرًا ، فَأَمَّا مَا احْتَجَّ بِهِ بَعْضُ الْعِرَاقِيِّينَ فِي هَذِهِ الْمَسْأَلَةِ أَنَّ الْفِطْرَ مِمَّا يَدْخُلُ ، وَلَيْسَ مِمَّا يَخْرُجُ ، فَهَذَا جَهْلٌ وَإِغْفَالٌ مِنْ قَائِلِهِ ، وَتَمْوِيهٌ عَلَى مَنْ لا يُحْسِنُ الْعِلْمَ ، وَلا يَفْهَمُ الْفِقْهَ ، وَهَذَا الْقَوْلُ مِنْ قَائِلِهِ خِلافُ دَلِيلِ كِتَابِ اللَّهِ ، وَخِلافُ سُنَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَخِلافُ قَوْلِ أَهْلِ الصَّلاةِ مِنْ أَهْلِ اللَّهِ جَمِيعًا ، إِذَا جُعِلَتْ هَذِهِ اللَّفْظَةُ عَلَى ظَاهِرِهَا . قَدْ دَلَّ اللَّهُ فِي مُحْكَمِ تَنْزِيلِهِ أَنَّ الْمُبَاشَرَةَ هِيَ الْجِمَاعُ فِي نَهَارِ الصِّيَامِ ، وَالنَّبِيُّ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَوْجَبَ عَلَى الْمُجَامِعِ فِي رَمَضَانَ عِتْقَ رَقَبَةٍ إِنْ وَجَدَهَا ، وَصِيَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ إِنْ لَمْ يَجِدِ الرَّقَبَةَ ، أَوْ إِطْعَامَ سِتِّينَ مِسْكِينًا إِنْ لَمْ يَسْتَطِعِ الصَّوْمَ ، وَالْمُجَامِعُ لا يَدْخُلُ جَوْفَهُ شَيْءٌ فِي الْجِمَاعِ ، إِنَّمَا يَخْرُجُ مِنْهُ مَنِيٌّ إِنْ أَمْنَى . وَقَدْ يُجَامِعُ مِنْ غَيْرِ إِمْنَاءٍ فِي الْفَرْجِ ، فَلا يَخْرُجُ مِنْ جَوْفِهِ أَيْضًا مَنِيٌّ ، وَالْتِقَاءُ الْخِتَانَيْنِ مِنْ غَيْرِ إِمْنَاءٍ يُفَطِّرُ الصَّائِمَ ، وَيُوجِبُ الْكَفَّارَةَ ، وَلا يَدْخُلُ جَوْفَ الْمُجَامِعِ شَيْءٌ وَلا يَخْرُجُ مِنْ جَوْفِهِ شَيْءٌ إِذَا كَانَ الْمُجَامِعُ هَذِهِ صِفَتُهُ ، وَالنَّبِيُّ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَعْلَمَ أَنَّ الْمُسْتَقِيءَ عَامِدًا يُفَطِّرُهُ الاسْتِقَاءُ عَلَى الْعَمْدِ ، وَاتَّفَقَ أَهْلُ الصَّلاةِ وَأَهْلُ الْعِلْمِ عَلَى أَنَّ الاسْتِقَاءَ عَلَى الْعَمْدِ يُفَطِّرُ الصَّائِمَ ، وَلَوْ كَانَ الصَّائِمُ لا يُفَطِّرُهُ إِلا مَا يَدْخُلُ جَوْفَهُ ، كَانَ الْجِمَاعُ وَالاسْتِقَاءُ لا يُفَطِّرَانِ الصَّائِمَ . وَجَاءَ بَعْضُ أَهْلِ الْجَهْلِ بِأُعْجُوبَةٍ فِي هَذِهِ الْمَسْأَلَةِ ، فَزَعَمَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا قَالَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " ، لأَنَّهُمَا كَانَا يَغْتَابَانِ ، فَإِذَا قِيلَ لَهُ : فَالْغِيبَةُ تُفْطِرُ الصَّائِمَ ؟ زَعَمَ أَنَّهَا لا تُفْطِرُ الصَّائِمَ . فَيُقَالُ لَهُ : فَإِنْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَكَ إِنَّمَا قَالَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " لأَنَّهُمَا كَانَا يَغْتَابَانِ ، وَالْغِيبَةُ عِنْدَكَ لا تُفَطِّرُ الصَّائِمَ ، فَهَلْ يَقُولُ هَذَا الْقَوْلَ مَنْ يُؤْمِنُ بِاللَّهِ ، يَزْعُمُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْلَمَ أُمَّتَهُ أَنَّ الْمُغْتَابَيْنِ مُفْطِرَانِ ، وَيَقُولُ هُوَ : بَلْ هُمَا صَائِمَانِ غَيْرُ مُفْطِرَيْنِ ، فَخَالَفَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي أَوْجَبَ اللَّهُ عَلَى الْعِبَادِ طَاعَتَهُ وَاتِّبَاعَهُ ، وَوَعَدَ الْهُدَى عَلَى اتِّبَاعِهِ ، وَأَوْعَدَ عَلَى مُخَالِفِيهِ ، وَنَفَى الإِيمَانَ عَمَّنْ وَجَدَ فِي نَفْسِهِ حَرَجًا مِنْ حُكْمِهِ ، فَقَالَ : فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ سورة النساء آية 65 الآيَةَ وَلَمْ يَجْعَلِ اللَّهُ جَلَّ وَعَلا لأَحَدٍ خَيْرَةً فِيمَا قَضَى اللَّهُ وَرَسُولُهُ ، فَقَالَ تَبَارَكَ وَتَعَالَى : وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ سورة الأحزاب آية 36 . وَالْمُحْتَجُّ بِهَذَا الْخَبَرِ إِنَّمَا صَرَّحَ بِمُخَالَفَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَ نَفْسِهِ ، بِلا شُبْهَةٍ وَلا تَأْوِيلٍ يَحْتَمِلُ الْخَبَرَ الَّذِي ذَكَرَهُ ، إِذْ زَعَمَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا قَالَ لِلْحَاجِمِ وَالْمَحْجُومِ : مُفْطِرَانِ لِعِلَّةِ غِيبَتِهِمَا ، ثُمَّ هُوَ زَعَمَ أَنَّ الْغِيبَةَ لا تُفَطِّرُ ، فَقَدْ جَرَّدَ مُخَالَفَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِلا شُبْهَةٍ وَلا تَأْوِيلٍ
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) came to a canal of rainwater on a very hot day, while there were many people walking and the people were fasting. So he stood by that canal, and suddenly a group of people also arrived. The Prophet (peace and blessings be upon him) said: "O people, drink water." So they began to look at him (to see what he himself would do). The Prophet (peace and blessings be upon him) said: "I am not like you. Indeed, I am riding while you are walking, and I am in ease and comfort compared to you. You drink water." They kept looking at him to see what he would do. Then, when they refrained from drinking water, the Prophet (peace and blessings be upon him) turned his foot, dismounted from his ride, and drank water. And (seeing this) the people also drank water.
The Imam (author) says: I have mentioned the narrations of Sayyiduna Ibn Abbas and Anas bin Malik (may Allah be pleased with them) in the Book of Fasting in Kitab al-Kabir. Is it permissible for an ignorant person to say that it is allowed for a fasting person to drink a beverage and that his fast will not be broken by drinking, because the Prophet (peace and blessings be upon him) ordered his companions to drink water while he was fasting? When they refrained from drinking, the Prophet (peace and blessings be upon him) himself drank water while fasting, and they also drank. Therefore, a person who has scholarly insight and understanding of jurisprudence knows that the Prophet (peace and blessings be upon him) and his noble companions were compelled to drink water, even though they had made the intention of fasting and had spent part of the day fasting. And it was permissible for them to break the fast because they were traveling, not residing.
Similarly, it was permissible for the Prophet (peace and blessings be upon him) to have cupping done while fasting during travel, even though cupping breaks the fast. Because for the one for whom it is permissible to drink water, even though drinking water breaks the fast, it is also permissible for him to have cupping done, even though cupping breaks the fast. However, the argument of the Iraqi scholars in this matter, that the fast is broken by something entering the stomach and not by something coming out of the stomach, is a sign of the ignorance and heedlessness of the one who says it, and an attempt to deceive those with little knowledge and understanding.
This statement is contrary to the Book of Allah, the Sunnah of the Prophet (peace and blessings be upon him), and the consensus of all the Muslims, if these words are taken at face value. Allah Almighty has stated in His decisive Book that intercourse during the day in Ramadan is subject to the same ruling as sexual relations. And the Prophet (peace and blessings be upon him) made it obligatory for a person who had intercourse during the day in Ramadan to free a slave if he is able, and if not, then to fast two consecutive months, and if he cannot fast, then to feed sixty poor people as expiation. Even though nothing enters the stomach of the one who has intercourse, rather something comes out of him if semen is discharged, and sometimes a man can have intercourse with a woman without ejaculation, so in that case, nothing comes out of his stomach either, yet the fast is broken by the mere joining of the two private parts, even without emission, and expiation becomes obligatory. In this state, nothing enters or exits the stomach of the one who has intercourse.
And the Prophet (peace and blessings be upon him) has informed that the fast of one who vomits deliberately is broken. The scholars and Muslims are agreed that deliberate vomiting breaks the fast of the fasting person. And if the fast were only broken by something entering the stomach, then the fast would not be broken by intercourse or vomiting.
Some ignorant people have stated another strange thing in this matter. In their view, the statement of the Prophet (peace and blessings be upon him) that the fast of the one who does cupping and the one who has it done is broken, was said because both were backbiting. When such a person is asked, "Does backbiting break the fast?" he says, "Backbiting does not break the fast." So it will be said to him: If, according to you, the reason for the Prophet's (peace and blessings be upon him) statement, 'The one who does cupping and the one who has it done, their fast is broken,' is that both were backbiting, and according to you, backbiting does not break the fast, then can any person who believes in Allah say that the Prophet (peace and blessings be upon him) informed his Ummah that the fast of both who were backbiting is broken, and this person says that both are fasting and their fast is not broken? In this way, such a person has opposed the Prophet (peace and blessings be upon him), even though Allah Almighty has made obedience and following of His Messenger obligatory upon His servants, and has promised guidance for following him, and has threatened those who oppose him, and has negated the faith of those who feel discomfort in their hearts regarding his decisions. Allah Almighty says: « فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ » [ سورة النساء : 65 ] "But no, by your Lord, they will not (truly) believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves." And Allah Almighty has not given any believer, male or female, the right to have any choice in their matter when Allah and His Messenger have decided a matter. Allah Almighty says: « وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ » [ سورة الأحزاب : 32 ] "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair."
And the person who uses this hadith as evidence has clearly opposed the Prophet (peace and blessings be upon him) without any resemblance or interpretation. There is no room in this hadith for the interpretation that the Prophet (peace and blessings be upon him) said the fast of the one who does cupping and the one who has it done is broken because they were backbiting. Then, this person himself believes that backbiting does not break the fast, so in this way, he has clearly opposed the Prophet (peace and blessings be upon him) without any doubt or interpretation.
It is narrated from Sayyiduna Abu Sa'id (may Allah be pleased with him) through the chain of Mu'tamir bin Sulayman that the Prophet (peace and blessings be upon him) granted concession to the fasting person to kiss (his wife) and to have cupping done.
The Imam (author) says: I have mentioned the narrations of Sayyiduna Ibn Abbas and Anas bin Malik (may Allah be pleased with them) in the Book of Fasting in Kitab al-Kabir. Is it permissible for an ignorant person to say that it is allowed for a fasting person to drink a beverage and that his fast will not be broken by drinking, because the Prophet (peace and blessings be upon him) ordered his companions to drink water while he was fasting? When they refrained from drinking, the Prophet (peace and blessings be upon him) himself drank water while fasting, and they also drank. Therefore, a person who has scholarly insight and understanding of jurisprudence knows that the Prophet (peace and blessings be upon him) and his noble companions were compelled to drink water, even though they had made the intention of fasting and had spent part of the day fasting. And it was permissible for them to break the fast because they were traveling, not residing.
Similarly, it was permissible for the Prophet (peace and blessings be upon him) to have cupping done while fasting during travel, even though cupping breaks the fast. Because for the one for whom it is permissible to drink water, even though drinking water breaks the fast, it is also permissible for him to have cupping done, even though cupping breaks the fast. However, the argument of the Iraqi scholars in this matter, that the fast is broken by something entering the stomach and not by something coming out of the stomach, is a sign of the ignorance and heedlessness of the one who says it, and an attempt to deceive those with little knowledge and understanding.
This statement is contrary to the Book of Allah, the Sunnah of the Prophet (peace and blessings be upon him), and the consensus of all the Muslims, if these words are taken at face value. Allah Almighty has stated in His decisive Book that intercourse during the day in Ramadan is subject to the same ruling as sexual relations. And the Prophet (peace and blessings be upon him) made it obligatory for a person who had intercourse during the day in Ramadan to free a slave if he is able, and if not, then to fast two consecutive months, and if he cannot fast, then to feed sixty poor people as expiation. Even though nothing enters the stomach of the one who has intercourse, rather something comes out of him if semen is discharged, and sometimes a man can have intercourse with a woman without ejaculation, so in that case, nothing comes out of his stomach either, yet the fast is broken by the mere joining of the two private parts, even without emission, and expiation becomes obligatory. In this state, nothing enters or exits the stomach of the one who has intercourse.
And the Prophet (peace and blessings be upon him) has informed that the fast of one who vomits deliberately is broken. The scholars and Muslims are agreed that deliberate vomiting breaks the fast of the fasting person. And if the fast were only broken by something entering the stomach, then the fast would not be broken by intercourse or vomiting.
Some ignorant people have stated another strange thing in this matter. In their view, the statement of the Prophet (peace and blessings be upon him) that the fast of the one who does cupping and the one who has it done is broken, was said because both were backbiting. When such a person is asked, "Does backbiting break the fast?" he says, "Backbiting does not break the fast." So it will be said to him: If, according to you, the reason for the Prophet's (peace and blessings be upon him) statement, 'The one who does cupping and the one who has it done, their fast is broken,' is that both were backbiting, and according to you, backbiting does not break the fast, then can any person who believes in Allah say that the Prophet (peace and blessings be upon him) informed his Ummah that the fast of both who were backbiting is broken, and this person says that both are fasting and their fast is not broken? In this way, such a person has opposed the Prophet (peace and blessings be upon him), even though Allah Almighty has made obedience and following of His Messenger obligatory upon His servants, and has promised guidance for following him, and has threatened those who oppose him, and has negated the faith of those who feel discomfort in their hearts regarding his decisions. Allah Almighty says: « فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ » [ سورة النساء : 65 ] "But no, by your Lord, they will not (truly) believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves." And Allah Almighty has not given any believer, male or female, the right to have any choice in their matter when Allah and His Messenger have decided a matter. Allah Almighty says: « وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ » [ سورة الأحزاب : 32 ] "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair."
And the person who uses this hadith as evidence has clearly opposed the Prophet (peace and blessings be upon him) without any resemblance or interpretation. There is no room in this hadith for the interpretation that the Prophet (peace and blessings be upon him) said the fast of the one who does cupping and the one who has it done is broken because they were backbiting. Then, this person himself believes that backbiting does not break the fast, so in this way, he has clearly opposed the Prophet (peace and blessings be upon him) without any doubt or interpretation.
It is narrated from Sayyiduna Abu Sa'id (may Allah be pleased with him) through the chain of Mu'tamir bin Sulayman that the Prophet (peace and blessings be upon him) granted concession to the fasting person to kiss (his wife) and to have cupping done.
