Azami 4578

Abu Dawud (2367) and Ibn Majah (1608) narrated it, while Ibn Khuzayma (1962, 1963), Ibn Hibban (3532), and Hakim (1/427) graded it sahih, all of them through the hadith of Yahya bin Abu Kathir, from Abu Qilaba, from Abu Asma Rahbi, from Thawban, who mentioned it. Hakim said, "Sahih according to the criterion of the two Shaykhs (Bukhari and Muslim)." Ahmad said, "It is the most sahih thing narrated on this subject."I say, Abu Asma's name was Amr bin Marthad Dimashqi, one of the narrators relied upon by Muslim alone.On this subject there is also what was narrated from Maqil bin Sinan Ashjai, who said, "The Messenger of Allah ﷺ passed by me while I was having myself cupped, eighteen nights into the month of Ramadan, and he said, 'The cupper and the one cupped have broken their fast.'"Ahmad (15901) narrated it from Abul-Jawwab, who said, Ammar bin Raziq narrated to us, from Ata bin Saaib, who said, A group of the people of Basra, among them Hasan, narrated to me, from Maqil bin Sinan Ashjai, and he mentioned it.There is much disagreement over its chain of transmission. The first point of disagreement concerns Ata bin Saaib. Ammar bin Raziq narrated it as given above, and likewise Muhammad bin Fudayl narrated it from him. Tabarani narrated it through this route in Al-Kabir (20/233). Daraqutni mentioned the rest of the disagreements in his Ilal (14/52).The second disagreement concerns Hasan, the well-known Imam of Basra. In one version he narrated it from Maqil bin Sinan, in another from Maqil bin Yasar, a third from Abu Hurairah, a fourth from Usama bin Zayd, a fifth from Ali bin Abu Talib, a sixth from Shaddad bin Aws, a seventh from Thawban, and an eighth from more than one of the companions of the Prophet ﷺ.All of these chains contain a break, for Hasan Basri never heard directly from any of these men. See the details of this in Ilal Daraqutni, mentioned earlier.On this subject there are also narrations from other companions, whom Ibn Manda numbered at twenty-eight, as mentioned by Ibn Mulaqqin in Badr Munir (5/671).Ibn Jawzi said in Tahqiq (3/250), "It was narrated by more than a dozen companions, and Ali, Ibn Umar, Abu Musa, Abu Hurairah, and Ayesha acted upon it, except that most of the hadiths are daif, so we shall select from them."He selected from these hadiths, the hadith of Rafi bin Khadij, the hadith of Shaddad bin Aws, the hadith of Thawban, the hadith of Maqil bin Sinan Ashjai, the hadith of Usama bin Zayd, the hadith of Bilal, the hadith of Abu Hurairah, and the hadith of Ayesha.Hafiz Ibn Abdul-Hadi refuted these hadiths and explained their weakness and the confusion found within them.The conclusion is that the hadith of Thawban and that of Shaddad are both sahih, as already stated on Bukhari's authority, while Imam Ahmad said that the hadith of Rafi is the most sahih thing on this subject.Tirmidhi said, after quoting Imam Ahmad's statement, "Some scholars among the companions of the Prophet ﷺ and others disliked cupping for one who is fasting, to the point that some of the companions of the Prophet ﷺ would have themselves cupped at night, among them Abu Musa Ashari and Ibn Amr. This is the view held by Ibn Mubarak, Ahmad, and Ishaq."Abdul-Rahman bin Mahdi said, "Whoever is cupped while fasting must make up that day."Sheikh Islam bin Taymiya, may Allah have mercy on him, said, "We have already explained that breaking the fast through cupping is consistent with the underlying principles and with analogy, and that it belongs to the same category as breaking the fast through menstrual blood, induced vomiting, and masturbation.Since this is so, then by whatever means one seeks to draw out blood, the fast is broken, just as by whatever means one brings up vomit, the fast is broken, whether he induces the vomit by inserting his hand, or by smelling something that makes him vomit, or by placing his hand under his stomach and bringing the vomit out. Those are the various ways of expelling vomit, and these are the various ways of expelling blood, and for this reason the emergence of blood by one method or another is equivalent in matters of purification.This makes clear the perfection, balance, and coherence of the Sacred Law, and shows that the texts which have come down, along with their meanings, confirm and agree with one another, in keeping with, "Had it been from other than Allah, they would have found within it much contradiction" [Nisa 4:82].As for the cupper, he draws the air inside the cupping vessel by suction, and that air draws with it the blood inside it, so perhaps some of the blood rises together with the air and enters his throat without his being aware of it. When the underlying wisdom behind a ruling is hidden or diffuse, the ruling is attached to the likely probability, just as the sleeper from whom wind escapes without his knowledge is commanded to perform wudu. Likewise the cupper may have some blood enter his stomach along with his saliva without his being aware of it.Blood is among the greatest things that break the fast, for it is unlawful in itself, given the excess of desire and the departure from justice it involves, and the one who is fasting is commanded to cut off its source, for blood increases blood, and this belongs to the same category as what is forbidden. For this reason the cupper's fast is broken, just as the sleeper's wudu is invalidated even though he is not certain that wind escaped from him, because it may escape without his knowing, and likewise the cupper's blood may enter his throat without his knowing.As for the one who makes the incision, he is not the cupper, so this reasoning does not apply to him, and his fast is therefore not broken. Likewise, if a cupper could be found who does not himself suck the vessel but has someone else suck it, or who draws the blood by some other means, his fast would not be broken.The Prophet's ﷺ statement was directed at the cupper in the well-known, customary sense." Here his words end.