Hadith 1962
حَدَّثَنَا عَلِيُّ بْنُ سَهْلٍ الرَّمْلِيُّ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنِي أَبُو عَمْرٍو يَعْنِي الأَوْزَاعِيَّ ، حَدَّثَنِي يَحْيَى ، حَدَّثَنِي أَبُو قِلابَةَ الْجَرْمِيُّ ، أَنَّ أَبَا أَسْمَاءَ الرَّحَبِيّ حَدَّثَهُ ، عَنْ ثَوْبَانَ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
It is narrated from the freed slave of the Messenger of Allah (ﷺ), Sayyiduna Thawban (may Allah be pleased with him) —
Hadith 1963
وَحَدَّثَنَا زِيَادُ بْنُ أَيُّوبَ ، حَدَّثَنَا مُبَشِّرٌ يَعْنِي ابْنَ إِسْمَاعِيلَ ، عَنِ الأَوْزَاعِيِّ ، حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ ، حَدَّثَنِي أَبُو قِلابَةَ الْجَرْمِيُّ ، عَنْ أَبِي أَسْمَاءَ الرَّحَبِيِّ ، حَدَّثَنِي ثَوْبَانُ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ خَرَجَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِثَمَانَ عَشَرَ خَلَتْ مِنْ شَهْرِ رَمَضَانَ إِلَى الْبَقِيعِ ، فَنَظَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى رَجُلٍ يَحْتَجِمُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " . هَذَا حَدِيثُ الْوَلِيدِ
The freed slave of the Messenger of Allah (ﷺ), Sayyiduna Thawban (رضي الله عنه), narrates that on the eighteenth of Ramadan, he went with the Messenger of Allah (ﷺ) towards Baqi', and the Messenger of Allah (ﷺ) saw a man having cupping done. The Messenger of Allah (ﷺ) said: "The one who does cupping and the one who gets cupped, their fast is broken." This is the narration of Walid (رحمه الله).
Hadith 1964
حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ ، وَالْحُسَيْنُ بْنُ مَهْدِيٍّ ، قَالَ الْعَبَّاسُ : نا ، وَقَالَ الْحُسَيْنُ : أَخْبَرَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ قَارِظٍ ، عَنِ السَّائِبِ بْنِ يَزِيدَ ، عَنْ رَافِعِ بْنِ خَدِيجٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " . سَمِعْتُ الْعَبَّاسَ بْنَ عَبْدِ الْعَظِيمِ الْعَنْبَرِيَّ ، يَقُولُ : سَمِعْتُ عَلِيَّ بْنَ عَبْدِ اللَّهِ ، يَقُولُ : لا أَعْلَمُ فِي : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " حَدِيثًا أَصَحَّ مِنْ ذَا . قَالَ أَبُو بَكْرٍ : وَرَوَى هَذَا الْخَبَرَ أَيْضًا مُعَاوِيَةُ بْنُ سَلامٍ ، عَنْ يَحْيَى
Sayyiduna Rafi’ bin Khadij (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: “The one who performs cupping and the one who gets cupped, their fast is broken.” The Imam (author) says: I heard ‘Abbas bin ‘Abd al-‘Azim al-‘Anbari say that I heard ‘Ali bin ‘Abdullah say: “Aftara al-hajimu wal-mahjumu” — the one who performs cupping and the one who gets cupped, their fast is broken. I do not know of any hadith more authentic than this on this issue. Imam Abu Bakr (may Allah have mercy on him) says that this narration has also been reported by Mu’awiyah bin Salam from Yahya bin Abi Kathir.
Hadith 1965
حَدَّثَنَا أَحْمَدُ بْنُ الْحُسَيْنِ الشَّيْبَانِيُّ بِبَغْدَادَ ، قَالَ : وَحَدَّثَنِي عَمَّارُ بْنُ مَطَرٍ أَبُو عُثْمَانَ الرَّهَاوِيُّ ، حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلامٍ ، قَدْ خَرَّجْتُ هَذَا الْبَابَ بِتَمَامِهِ فِي كِتَابِ الْكَبِيرِ . قَالَ أَبُو بَكْرٍ : فَقَدْ ثَبُتَ الْخَبَرُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " . فَقَالَ بَعْضُ مَنْ خَالَفَنَا فِي هَذِهِ الْمَسْأَلَةِ : إِنَّ الْحِجَامَةَ لا تُفَطِّرُ الصَّائِمَ ، وَاحْتَجَّ بِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " احْتَجَمَ وَهُوَ صَائِمٌ مُحْرِمٌ " ، وَهَذَا الْخَبَرُ غَيْرُ دَالٍّ عَلَى أَنَّ الْحِجَامَةَ لا تُفَطِّرُ الصَّائِمَ ؛ لأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا " احْتَجَمَ وَهُوَ صَائِمٌ فِي سَفَرٍ " لا فِي حَضَرٍ ؛ لأَنَّهُ لَمْ يَكُنْ قَطُّ مُحْرِمًا مُقِيمًا بِبَلَدِهِ ، إِنَّمَا كَانَ مُحْرِمًا وَهُوَ مُسَافِرٌ ، وَالْمُسَافِرُ وَإِنْ كَانَ نَاوِيًا لِلصَّوْمِ قَدْ مَضَى عَلَيْهِ بَعْضُ النَّهَارِ ، وَهُوَ صَائِمٌ عَنِ الأَكْلِ وَالشُّرْبِ ، وَأَنَّ الأَكْلَ وَالشُّرْبَ يُفَطِّرَانِهِ ، لا كَمَا تَوَهَّمَ بَعْضُ الْعُلَمَاءِ أَنَّ الْمُسَافِرَ إِذَا دَخَلَ الصَّوْمُ لَمْ يَكُنْ لَهُ أَنْ يُفْطِرَ إِلَى أَنْ يُتِمَّ صَوْمَ ذَلِكَ الْيَوْمِ الَّذِي دَخَلَ فِيهِ . فَإِذَا كَانَ لَهَ أَنْ يَأْكُلَ وَيَشْرَبَ وَقَدْ نَوَى الصَّوْمَ ، وَقَدْ مَضَى بَعْضُ النَّهَارِ وَهُوَ صَائِمٌ يُفْطِرُ بِالأَكْلِ وَالشُّرْبِ ، جَازَ لَهُ أَنْ يَحْتَجِمَ وَهُوَ مُسَافِرٌ فِي بَعْضِ نَهَارِ الصَّوْمِ ، وَإِنْ كَانَتِ الْحِجَامَةُ مُفَطِّرَةً . وَالدَّلِيلُ عَلَى أَنَّ لِلصَّائِمِ أَنْ يُفْطِرَ بِالأَكْلِ وَالشُّرْبِ فِي السَّفَرِ فِي نَهَارٍ قَدْ مَضَى بَعْضُهُ وَهُوَ صَائِمٌ
Imam Sahib has narrated the chain of transmission for the hadith of Muawiyah bin Salam and says that I have explained this complete chapter in Kitab al-Kabir. Imam Abu Bakr, may Allah have mercy on him, states that indeed this hadith is authentically proven from the Noble Prophet (peace and blessings of Allah be upon him) that he said: "The one who performs cupping and the one who gets cupped, their fast is broken." On this issue, one of our opponents has said that getting cupped does not break the fast of the fasting person, and he has given the evidence that the Noble Prophet (peace and blessings of Allah be upon him) got cupped while fasting, and at that time he was also in the state of Ihram. However, this narration does not indicate that getting cupped does not break the fast of the fasting person, because the Noble Prophet (peace and blessings of Allah be upon him) got cupped at a time when he was fasting during travel. He was not residing at that time. Because the Prophet (peace and blessings of Allah be upon him) was never in the state of Ihram while residing in his city; rather, he was in the state of Ihram during travel. Whereas, if a traveler, even though he has made the intention of fasting and a part of the day has passed and he has refrained from eating and drinking, his fast will be broken by eating and drinking. And the misconception that some scholars have is not correct, that when a traveler starts fasting, then it is not permissible for him to break that fast without completing it. Therefore, if it is permissible for a traveler to eat and drink after making the intention of fasting, even though a part of the day has passed and he is fasting, then his fast will be broken by eating and drinking. So, it is also permissible for him to get cupped while fasting during travel, even if getting cupped breaks the fast. And the evidence for this is that it is permissible for a traveler to break his fast by eating food or drinking a beverage during travel, even though he has spent a part of the day fasting. (The following hadith is:)
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.
Hadith 1967
وَقَدْ رُوِيَ عَنِ الْمُعْتَمِرِ بْنِ سُلَيْمَانَ ، عَنْ حُمَيْدٍ ، عَنْ أَبِي الْمُتَوَكِّلِ ، عَنْ أَبِي سَعِيدٍ : " رَخَّصَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْقُبْلَةِ لِلصَّائِمِ ، وَالْحِجَامَةِ لِلصَّائِمِ " . حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ ، حَدَّثَنَا الْمُعْتَمِرُ ، وَالْحِجَامَةِ لِلصَّائِمِ : إِنَّمَا هُوَ مِنْ قَوْلِ أَبِي سَعِيدٍ الْخُدْرِيِّ ، وَهَذِهِ اللَّفْظَةُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أُدْرِجَ فِي الْخَبَرِ . لَعَلَّ الْمُعْتَمِرَ حَدَّثَ بِهَذَا حِفْظًا ، فَأَدْرَجَ هَذِهِ الْكَلِمَةَ فِي خَبَرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , أَوْ قَالَ : قَالَ أَبُو سَعِيدٍ : وَرَخَّصَ فِي الْحِجَامَةِ لِلصَّائِمِ ، فَلَمْ يُضْبَطْ عَنْهُ : قَالَ أَبُو سَعِيدٍ : فَأُدْرِجَ هَذَا الْقَوْلُ فِي الْخَبَرِ
The Imam says that these words are a concession for a fasting person to have cupping done. The words of Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) are those which have been added to the hadith, and these are not the words of the Prophet Muhammad (peace and blessings be upon him). Perhaps the narrator Ta'tamar narrated this hadith from his memory, so these words were included in the hadith of the Prophet Muhammad (peace and blessings be upon him), or while narrating the hadith, he said these words that Sayyiduna Abu Sa'id (may Allah be pleased with him) said that a concession was given to the fasting person to have cupping done. So the students may not have written the words "Sayyiduna Abu Sa'id (may Allah be pleased with him) said" properly, and thus these words were added to the hadith.
Hadith 1968
حَدَّثَنَا بِهَذَا الْخَبَرِ مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى الصَّنْعَانِيُّ ، وَبِشْرُ بْنُ مُعَاذٍ ، قَالا : حَدَّثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ ، قَالَ : سَمِعْتُ حمَيْدًا يُحَدِّثُ ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِي ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " رَخَّصَ فِي الْقُبْلَةِ لِلصَّائِمِ " . قَالَ أَبُو بَكْرٍ : لَمْ يَذْكُرْ مَزِيدًا عَلَى هَذَا ، قُلْتُ لِلصَّنَعَانِيِّ : وَالْحِجَامَةُ ؟ فَغَضِبَ ، فَأَنْكَرَ أَنْ يَكُونَ فِي الْخَبَرِ ذِكْرُ الْحِجَامَةِ . وَالدَّلِيلُ عَلَى أَنَّهُ لَيْسَ فِي الْخَبَرِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذِكْرُ الْحِجَامَةِ
It is narrated from Sayyiduna Abu Sa‘id (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) granted concession to the fasting person to kiss. Imam Abu Bakr (may Allah have mercy on him) says that no words beyond this are mentioned. I asked Imam San‘ani, “And is there concession for cupping?” He became very displeased and denied that the words of concession for cupping are mentioned in this hadith, and as proof that there is no mention of cupping in the narration of the Noble Prophet (peace and blessings be upon him), (the following narration is presented).
Hadith 1969
أَنَّ عَلِيَّ بْنَ سَعِيدٍ حَدَّثَنَا أَيْضًا ، قَالَ : حَدَّثَنَا أَبُو النَّضْرِ ، نا الأَشْجَعِيُّ ، عَنْ سُفْيَانَ ، عَنْ خَالِدٍ الْحَذَّاءِ ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِي ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : " رُخِّصَ لِلصَّائِمِ فِي الْحِجَامَةِ وَالْقُبْلَةِ " . فَهَذَا الْخَبَرُ رُخِّصَ لِلصَّائِمِ فِي الْحِجَامَةِ وَالْقُبْلَةِ ، دَالٌّ عَلَى أَنَّهُ لَيْسَ فِيهِ ذِكْرُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates that permission has been given to the fasting person to undergo cupping and to kiss. This narration states that permission has been given to the fasting person to undergo cupping and to kiss. This is evidence that in this narration, the mention of the Noble Prophet (peace and blessings of Allah be upon him) is not present (that he, peace be upon him, granted this permission).
Hadith 1970
وَقَدْ ثنا أَيْضًا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ بَزِيعٍ ، ثنا أَبُو يَحْيَى ، ثنا حُمَيْدٌ الطَّوِيلُ ، وَالضَّحَّاكُ بْنُ عُثْمَانَ ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِي ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، أَنَّهُ قَالَ فِي الْحِجَامَةِ : " إِنَّمَا كَانُوا يَكْرَهُونَ . قَالَ : أَوْ قَالَ يَخَافُونَ الضَّعْفَ "
Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates regarding cupping that the Companions disliked getting cupped, or he said that they feared weakness (and that is why they did not get cupped).
Hadith 1971
وَحَدَّثَنَا بُنْدَارٌ ، نا مُحَمَّدٌ ، نا شُعْبَةُ ، عَنْ قَتَادَةَ ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِي ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : " إِنَّمَا كَرِهْتُ الْحِجَامَةَ لِلصَّائِمِ مَخَافَةَ الضَّعْفِ " . قَالَ أَبُو بَكْرٍ : فَخَبَرُ قَتَادَةَ ، وَخَبَرُ أَبِي يَحْيَى ، عَنْ حُمَيْدٍ ، وَالضَّحَّاكِ بْنِ عُثْمَانَ دَالانِ عَلَى أَنَّ أَبَا سَعِيدٍ لَمْ يَحْكِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرُّخْصَةَ فِي الْحِجَامَةِ لِلصَّائِمِ ، إِذْ غَيْرُ جَائِزٍ أَنْ يَرْوِيَ أَبُو سَعِيدٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَخَّصَ فِي الْحِجَامَةِ لِلصَّائِمِ ، وَيَقُولَ : كَانُوا يَكْرَهُونَ ذَلِكَ مَخَافَةَ الضَّعْفِ . إِذْ مَا قَدْ أَبَاحَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِبَاحَةً مُطْلَقًا لا اسْتِثْنَاءً ، وَلا شَرِيطَةً ، فَمُبَاحٌ لِجَمِيعِ الْخَلْقِ ، غَيْرُ جَائِزٍ أَنْ يُقَالَ : أَبَاحَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْحِجَامَةَ لِلصَّائِمِ ، وَهُوَ مَكْرُوهٌ مَخَافَةَ الضَّعْفِ ، وَلَمْ يَسْتَثْنِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي إِبَاحَتِهَا مَنْ يَأْمَنُ الضَّعْفَ دُونَ مَنْ يَخَافُهُ . فَإِنْ صَحَّ عَنْ أَبِي سَعِيدٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَخَّصَ فِي الْحِجَامَةِ لِلصَّائِمِ ، كَانَ مُؤَدَّى هَذَا الْقَوْلِ أَنَّ أَبَا سَعِيدٍ قَالَ : كُرِهَ لِلصَّائِمِ مَا رَخَّصَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهُ فِيهَا . وَغَيْرُ جَائِزٍ أَنْ يُتَأَوَّلَ هَذَا عَلَى أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَرْوُوا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُخْصَةً فِي الشَّيْءِ وَيَكْرَهُونَهُ
Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) narrates that cupping was disliked only due to the fear of weakness. Imam Abu Bakr (may Allah have mercy on him) says, therefore, the hadith of Qatadah and the hadith of Yahya from Humaid and Dahhak bin Uthman indicate that Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) did not narrate from the Prophet (peace and blessings of Allah be upon him) the concession of cupping for the fasting person. Because it is not possible that Sayyiduna Abu Sa'id (may Allah be pleased with him) would narrate the concession of cupping for the fasting person from the Prophet (peace and blessings of Allah be upon him) and then himself say that the Companions disliked cupping due to the fear of weakness. Because when the Prophet (peace and blessings of Allah be upon him) declared cupping permissible without any exception or condition, then it is permissible and allowed for all creation. Then it is neither permissible nor correct to say that the Prophet (peace and blessings of Allah be upon him) gave concession to the fasting person for cupping while it is disliked due to the fear of weakness, whereas the Prophet (peace and blessings of Allah be upon him) did not exclude from his concession and permission the one who fears weakness. Therefore, if it is proven correctly from Sayyiduna Abu Sa'id (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) gave concession to the fasting person for cupping, then the result and implication of this statement would be that Sayyiduna Abu Sa'id (may Allah be pleased with him) considers cupping disliked for the fasting person while the Prophet (peace and blessings of Allah be upon him) gave concession to the fasting person for it. And it is absolutely not permissible to say about the Companions (may Allah be pleased with them) that they narrate the concession of something from the Prophet (peace and blessings of Allah be upon him) and themselves consider it disliked and undesirable. Zayd bin Aslam narrates from Ata bin Yasar from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that he stated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Three things break the fast of the fasting person: cupping, vomiting, and experiencing a wet dream."
Hadith 1972
وَقَدْ رُوِيَ أَيْضًا عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ ، عَنْ أَبِيهِ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " ثَلاثٌ يُفَطِّرْنَ الصَّائِمَ : الْحِجَامَةُ ، وَالْقَيْءُ ، وَالْحُلُمُ " . حَدَّثَنَاهُ يَحْيَى بْنُ الْمُغِيرَةِ أَبُو سَلَمَةَ الْمَخْزُومِيُّ ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ ، وَحَدَّثَنَاهُ مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ . قَالَ أَبُو بَكْرٍ : وَهَذَا الإِسْنَادُ غَلَطٌ ، لَيْسَ فِيهِ عَطَاءُ بْنُ يَسَارٍ ، وَلا أَبُو سَعِيدٍ . وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدٍ لَيْسَ هُوَ مِمَّنْ يَحْتَجُّ أَهْلُ التَّثْبِيتِ بِحَدِيثِهِ لِسُوءِ حِفْظِهِ لِلأَسَانِيدِ ، وَهُوَ رَجُلٌ صِنَاعَتُهُ الْعِبَادَةُ وَالتَّقَشُّفُ وَالْمَوْعِظَةُ وَالزُّهْدِ ، لَيْسَ مِنْ أَحْلاسِ الْحَدِيثِ الَّذِي يَحْفَظُ الأَسَانِيدَ
The Imam mentions the chain of narration of the aforementioned narration. Imam Abu Bakr, may Allah have mercy on him, says that this chain is incorrect. In this chain, the mention of 'Iza bin Yasar and Sayyiduna Abu Sa'id Khudri, may Allah be pleased with him, is not correct. Reliable scholars do not consider the narration of Abdur Rahman bin Zaid as authoritative because his memory in preserving the chain is extremely weak. He was a person whose occupation was worship, asceticism, and giving admonition and advice, and he led a life of asceticism. He was not among those experienced hadith scholars who used to memorize chains of narration.
Hadith 1973
وَرَوَى هَذَا الْخَبَرَ سُفْيَانُ بْنُ سَعِيدٍ الثَّوْرِيُّ ، وَهُوَ مِمَّنْ لا يُدَانِيهِ فِي الْحِفْظِ فِي زَمَانِهِ كَثِيرُ أَحَدٍ , عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ صَاحِبٍ لَهُ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لا يُفْطِرُ مَنْ قَاءَ ، وَلا مَنِ احْتَلَمَ ، وَلا مَنِ احْتَجَمَ " . حَدَّثَنَا أَبُو مُوسَى ، نا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، نا سُفْيَانُ ، عَنْ زَيْدِ بْنِ أَسْلَمَ . قَالَ أَبُو بَكْرٍ : فَلَوْ كَانَ هَذَا الْخَبَرُ عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، لَبَاحَ الثَّوْرِيُّ بِذِكْرِهِمَا ، وَلَمْ يَسْكُتْ عَنِ اسْمَيْهِمَا ، يَقُولُ : عَنْ صَاحِبٍ لَهُ ، عَنْ رَجُلٍ ، وَإِنَّمَا يُقَالُ فِي الأَخْبَارِ عَنْ صَاحِبٍ لَهُ ، وَعَنْ رَجُلٍ إِذَا كَانَ غَيْرَ مَشْهُورٍ
The same narration is also reported by Imam Sufyan bin Sa'id Thawri, may Allah have mercy on him, and Imam Sufyan Thawri, may Allah have mercy on him, was among those scholars of his time whom no other religious scholar could match in precise memorization. He narrates from Zaid bin Aslam, and he from one of his companions, who narrates from a companion of the Messenger of Allah, peace and blessings be upon him, that the Prophet, peace and blessings be upon him, said: "Whoever vomits, his fast is not broken; whoever has a wet dream, his fast is not broken; and whoever undergoes cupping, his fast is not broken." Imam Abu Bakr, may Allah have mercy on him, says that if this narration had been reported from Abu Sa'id, may Allah be pleased with him, through the chain of 'Ata bin Yasar, then Imam Sufyan Thawri would have clarified both of these individuals and would not have remained silent about their names. He would not have said in this manner that he narrates from one of his companions, and he from a companion. This unknown method of narration is only adopted when the narrator is not well-known (whereas the fame of Imam 'Ata and Sayyiduna Abu Sa'id al-Khudri, may Allah be pleased with him, is beyond introduction).
Hadith 1974
وَحَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا أَبُو عَاصِمٍ ، عَنْ سُفْيَانَ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ رَجُلٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . وَحَدَّثَنَا مُحَمَّدٌ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، وَالثَّوْرِيُّ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ رَجُلٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Imam Sufyan Thawri (may Allah have mercy on him) narrates from a person through the chain of Zaid bin Aslam, and he narrates from a companion of the Prophet Muhammad (peace and blessings be upon him) that the Messenger of Allah (peace and blessings be upon him) said.
Hadith 1975
حَدَّثَنَا مُحَمَّدٌ ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ ، حَدَّثَنَا سُفْيَانُ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِنَا ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لا يُفْطِرُ مَنْ قَاءَ ، وَلا مَنِ احْتَلَمَ ، وَلا مَنِ احْتَجَمَ " ، وَلَمْ يَرْفَعْهُ عَبْدُ الرَّزَّاقِ
Imam Sufyan Thawri (may Allah have mercy on him) narrates from Zaid bin Aslam, who says that one of our companions narrated to us from a companion of the Prophet (peace be upon him) that the Prophet (peace be upon him) said: "The person who vomited, the person who had a wet dream, and the person who had cupping done—their fast is not broken." Abdul Razzaq did not narrate this report as marfu‘ (attributed directly to the Prophet, peace be upon him).
Hadith 1976
نا مُحَمَّدُ بْنُ يَحْيَى ، نا عَبْدُ الرَّزَّاقِ ، حَدَّثَنَا ابْنُ أَبِي سَبْرَةَ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِثْلَهُ
Hazrat Abdur Razzaq, through his chain of narration, reports from Ata bin Yasar from a companion of the Prophet Muhammad (peace be upon him) a narration similar to the one mentioned above.
Hadith 1977
وَحَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، نا جَعْفَرُ بْنُ عَوْنٍ ، أَخْبَرَنَا هِشَامُ بْنُ سَعْدٍ ، حَدَّثَنَا زَيْدُ بْنُ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
Hazrat Ja'far bin 'Aun narrates with his chain from 'Ata bin Yasar that the Messenger of Allah, peace and blessings be upon him, said.
Hadith 1978
حَدَّثَنَا مُحَمَّدٌ ، حَدَّثَنَا أَبُو نُعَيْمٍ ، حَدَّثَنَا هِشَامٌ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " ثَلاثٌ لا يُفَطِّرْنَ الصَّائِمَ : الاحْتِلامُ ، وَالْقَيْءُ ، وَالْحِجَامَةُ " . سَمِعْتُ مُحَمَّدَ بْنَ يَحْيَى ، يَقُولُ : هَذَا الْخَبَرُ غَيْرُ مَحْفُوظٍ عَنْ أَبِي سَعِيدٍ ، وَلا عَنْ عَطَاءِ بْنِ يَسَارٍ ، وَالْمَحْفُوظُ عِنْدَنَا : حَدِيثُ سُفْيَانَ ، وَمَعْمَرٍ
Hazrat Ata narrates that the Messenger of Allah (peace be upon him) said: "Three things do not break the fast of a fasting person: experiencing a wet dream, vomiting, and cupping." Hazrat Muhammad bin Yahya states that this narration is not preserved through the chain of Abu Saeed (may Allah be pleased with him) and Ata bin Yasar. According to us, the preserved narration is that of Imam Sufyan Thawri and Muammar.
Hadith 1979
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، نا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الأَنْصَارِيُّ ، عَنْ أَبِي الْمُتَوَكِّلِ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : " لا بَأْسَ بِالْحِجَامَةِ لِلصَّائِمِ "
Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates that there is no harm for a fasting person in getting cupped.
Hadith 1980
نا مُحَمَّدٌ ، نا حَجَّاجُ بْنُ مِنْهَالٍ ، عَنْ حَمَّادٍ ، عَنْ حُمَيْدٍ ، عَنْ أَبِي الْمُتَوَكِّلِ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ : " أَنَّهُ كَانَ لا يَرَى بِالْحِجَامَةِ لِلصَّائِمِ بَأْسًا "
It is narrated from Sayyiduna Abu Sa'id (may Allah be pleased with him) that he did not see any harm in a fasting person getting cupped.
Hadith 1981
حَدَّثَنَا مُحَمَّدٌ ، نا نُعَيْمُ بْنُ حَمَّادٍ ، عَنِ ابْنِ الْمُبَارَكِ ، عَنْ خَالِدٍ الْحَذَّاءِ ، عَنْ أَبِي الْمُتَوَكِّلِ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : " لا بَأْسَ بِالْحِجَامَةِ لِلصَّائِمِ "
Sayyiduna Abu Sa'id (may Allah be pleased with him) narrates that there is no harm for a fasting person to get cupped.
Hadith 1982
نا مُحَمَّدٌ ، نا مُوسَى بْنُ هَارُونَ الْبُرْدِيُّ ، نا عَبْدَةُ ، عَنْ سُلَيْمَانَ النَّاجِيِّ ، عَنْ أَبِي الْمُتَوَكِّلِ ، أَنَّ أَبَا سَعِيدٍ لَيْسَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . وَلا أَظُنُّ مَعْمَرًا لَفِظَهُ
Abu Mutawakkil narrates from Abu Sa'id (may Allah be pleased with him) — he does not narrate from the Messenger of Allah (peace be upon him) — I think Mu'ammar did not mention these words.
Hadith 1983
حَدَّثَنَا مُحَمَّدُ بْنُ نَصْرٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ ، عَنِ الأَوْزَاعِيِّ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ أَبِي قِلابَةَ ، عَنْ أَبِي أَسْمَاءَ الرَّحَبِيِّ ، عَنْ ثَوْبَانَ ، قَالَ : خَرَجْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِثَمَانَ عَشَرَ مَضَتْ مِنْ رَمَضَانَ ، فَمَرَّ بِرَجُلٍ يَحْتَجِمُ ، فَقَالَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ "
Sayyiduna Thawban (may Allah be pleased with him) narrates that on the eighteenth of Ramadan, I went out with the Messenger of Allah (peace and blessings be upon him), and he passed by a man who was having cupping done. The Prophet (peace and blessings be upon him) said: "The fast of the one who gets cupping done and the one who does cupping is broken."
Hadith 1984
وَحَدَّثَنَا أَحْمَدُ بْنُ نَصْرٍ ، نا عَبْدُ اللَّهِ بْنُ صَالِحٍ ، وَيَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ ، عَنِ اللَّيْثِ بْنِ سَعْدٍ ، حَدَّثَنِي قَتَادَةُ بْنُ دِعَامَةَ الْبَصْرِيُّ ، عَنِ الْحَسَنِ ، عَنْ ثَوْبَانَ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَقَالَ : " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " . قَالَ أَبُو بَكْرٍ : فَكُلُّ مَا لَمْ أَقُلْ إِلَى آخِرِ هَذَا الْبَابِ : إِنَّ هَذَا صَحِيحٌ , فَلَيْسَ مِنْ شَرْطِنَا فِي هَذَا الْكِتَابِ ، وَالْحَسَنُ لَمْ يَسْمَعْ مِنْ ثَوْبَانَ . قَالَ أَبُو بَكْرٍ : هَذَا الْخَبَرُ خَبَرُ ثَوْبَانَ عِنْدِي صَحِيحٌ فِي هَذَا الإِسْنَادِ
Sayyiduna Thawban (may Allah be pleased with him) narrates from the Noble Prophet (peace and blessings be upon him) that he (peace be upon him) said: "The one who gives cupping and the one who gets cupped, their fast is broken." Imam Abu Bakr (may Allah have mercy on him) says that until the end of this chapter, every narration about which I have not said that it is authentic, then that hadith is not according to the condition of our book. Imam Hasan al-Basri (may Allah have mercy on him) did not hear ahadith from Sayyiduna Thawban (may Allah be pleased with him). Imam Abu Bakr (may Allah have mercy on him) says that in my view, this hadith of Sayyiduna Thawban (may Allah be pleased with him) is authentic with this chain.
