performed cupping at night. This is also how al-Jawzajani narrated it. This indicates that he knew of the abrogation of the hadith he narrated. It is possible that the Prophet (may Allah bless him and grant him peace) was cupped and then broke his fast, as it was narrated from him (peace be upon him) that he vomited and then broke his fast (12). If it is said: 'It has been narrated that the Prophet (may Allah bless him and grant him peace) saw a cupper and one being cupped backbiting, and so he said that [statement],' we say: The authenticity of this narration is not established. Moreover, the wording is more general than the cause, and it is mandatory to adopt the generality of the wording [not the specificity of] (14) the cause. Furthermore, we have already mentioned the hadith which contains the explanation of the cause for the prohibition of cupping, which is the fear of weakness, so establishing the cause with anything else (15) is invalid, or perhaps each one of them is an independent cause. Additionally, backbiting does not break the fast of a fasting person by consensus, so it is not valid to interpret the hadith in a way that contradicts consensus. Ahmad said: 'For the hadith to be as it came from the Prophet (may Allah bless him and grant him peace), "The one who performs cupping and the one who receives it have broken their fast" (16), is more beloved to us than it being regarding backbiting; for whoever wishes to refrain from cupping can refrain, and this [backbiting] is more difficult upon the people—who is safe from backbiting!' If it is said: 'If the cause of the prohibition is the weakness of the fasting person due to it, then that does not necessitate the breaking of the fast; it only necessitates dislike, and the meaning of his statement "The one who performs cupping and the one who receives it have broken their fast" is that they have drawn near to breaking the fast,' we say: This is an interpretation that requires evidence, furthermore, it is not valid regarding the cupper, for there is no weakness in him (17).
The Third Section: One breaks the fast by everything that one introduces into one's interior (jawf), or any hollow space in one's body,
(12) Recorded by Abu Dawud, in: "Chapter on the Fasting Person Who Induces Vomiting Intentionally," from the Book of Fasting. Sunan Abi Dawud 1/555. Al-Darimi, in: "Chapter on Vomiting for the Fasting Person," from the Book of Fasting. Sunan al-Darimi 2/14. And Imam Ahmad, in: al-Musnad 5/195, 276, 277, 283, 6/443. (13) In manuscript M: "The act (al-'amal)." (14) In manuscript M: "Not the specificity of (la bi-khusus)." (15) In manuscript M: "With what is other than it (bima siwah)." (16) Its authentication was provided in the previous page. (17) In the original text, after this, there is an addition: "and the like thereof."
احْتَجَمَ باللَّيْلِ. كذلك رَوَاهُ الجُوزَجَانِيّ. وهذا يَدُلُّ على أنَّه عَلِمَ نَسْخَ الحَدِيثِ الذى رَوَاهُ. ويَحْتَمِلُ أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- احْتَجَمَ فأفْطَرَ، كما رُوِىَ عنه عليه السَّلَامُ أنَّه قَاءَ فأفْطَرَ (١٢). فإن قِيلَ: فقد رُوِىَ أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- رَأَي الحاجِمَ والمُحْتَجِمَ يغْتَابَانِ، فقالَ ذلك، قُلْنا: لم تَثْبُتْ صِحَّةُ هذه الرِّوَايَةِ، مع أنَّ اللَّفْظَ أعَمُّ من السَّبَبِ، فَيجِبُ الأخْذُ (١٣) بعُمُومِ اللَّفْظِ [دونَ خُصوصِ] (١٤) السَّبَبِ، على أنَّنا قد ذَكَرْنَا الحَدِيثَ الذى فيه بَيَانُ عِلَّةِ النَّهْيِّ عن الحِجَامَةِ، وهى الخَوْفُ من الضَّعْفِ، فيَبْطُلُ التَّعْلِيلُ بِسِوَاهُ (١٥)، أو يكونُ كُلُّ واحِدٍ منهما عِلَّةً مُسْتَقِلَّةً. على أنَّ الغِيبَةَ لا تُفَطِّرُ الصَّائِمَ إجْمَاعًا، فلا يَصِحُّ حَمْلُ الحَدِيثِ على ما يُخَالِفُ الإجْماعَ. قال أحمدُ: لأنْ يكونَ الحَدِيثُ كما جاء عن النبىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أَفْطَرَ الحاجِمُ والمَحْجُومُ" (١٦) أحَبُّ إلينا من أن يكونَ من الغِيبَةِ؛ لأنَّ من أرَادَ أن يَمْتَنِعَ من الحِجامَةِ امْتَنَعَ، وهذا أشَدُّ على الناسِ، مَن يَسْلَمُ من الغِيبَةِ! فإن قيل: فإذا كانت عِلَّةُ النَّهْي ضَعْفَ الصَّائِمِ بها فلا يَقْتَضِي ذلك الفِطْرَ، وإنَّما يَقْتَضِي الكَرَاهَةَ، ومَعْنَى قوله: "أفْطَرَ الحاجِمُ والمَحْجُومُ" أى قَرُبَا من الفِطْرِ. قُلْنا: هذا تَأْوِيلٌ يَحْتاجُ إلى دَلِيلٍ، على أنَّه لا يَصِحُّ ذلك في حَقِّ الحاجِمِ، فإنَّه لا ضَعْفَ فيه (١٧).
الفصل الثالث، أنَّه يُفْطِرُ بكُلِّ ما أدْخَلَهُ إلى جَوْفِه، أو مُجَوَّفٍ في جَسَدِهِ،
(١٢) أخرجه أبو داود، في: باب الصائم يستقىء عامدا، من كتاب الصيام، سنن أبي داود: ١/ ٥٥٥. والدارمي، في: باب القىء للصائم، من كتاب الصوم. سنن الدارمي ٢/ ١٤. والإمام أحمد، في: المسند ٥/ ١٩٥، ٢٧٦، ٢٧٧، ٢٨٣، ٦/ ٤٤٣.(١٣) في م: "العمل".(١٤) في م: "لا بخصوص".(١٥) في م: "بما سواه".(١٦) تقدم تخريجه في الصفحة السابقة.(١٧) في الأصل بعد هذا زيادة: "ونحو ذلك".
