There is no evidence that the Prophet (peace and blessings be upon him) bled himself while fasting
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Is it established that the Prophet (peace and blessings be upon him) bled himself while fasting?
No.
What is established is that he bled himself while fasting, and it is established that he bled himself while in the state of ihram. In this, for example, is the confirmation of a rule in this issue, meaning: if we assume that it is established that the Messenger bled himself while fasting, we have two matters: his bleeding while fasting, based on the principle that cupping does not break the fast. If evidence comes indicating that cupping breaks the fast, we take it into account; because this evidence indicating that cupping breaks the fast is evidence that transfers the ruling from the original principle, thus adding knowledge.It is said: To take what adds knowledge, this is one matter.
The second thing: What kind of fasting was the Prophet (peace and blessings be upon him) observing when he bled himself? Was it obligatory or voluntary? If it was voluntary, there is no problem; because he bled himself and broke his fast, and there is no issue with that. And if it was obligatory fasting and he was in need of it, it is permissible for him to bleed himself. This is a specific case that cannot be made to contradict the verbal hadith. In fact, some scholars, such as al-Shawkani (may Allah have mercy on him), hold that there is no contradiction between his saying (peace and blessings be upon him) and his action; because his action (peace and blessings be upon him) may imply specificity, so it does not contradict the general statement.
But we do not agree with him on this.We say: It is obligatory to reconcile his saying and his action, but his action is a specific case for him with possibilities, so it does not contradict, and the principle is the absence of such possibilities.
No.
What is established is that he bled himself while fasting, and it is established that he bled himself while in the state of ihram. In this, for example, is the confirmation of a rule in this issue, meaning: if we assume that it is established that the Messenger bled himself while fasting, we have two matters: his bleeding while fasting, based on the principle that cupping does not break the fast. If evidence comes indicating that cupping breaks the fast, we take it into account; because this evidence indicating that cupping breaks the fast is evidence that transfers the ruling from the original principle, thus adding knowledge.It is said: To take what adds knowledge, this is one matter.
The second thing: What kind of fasting was the Prophet (peace and blessings be upon him) observing when he bled himself? Was it obligatory or voluntary? If it was voluntary, there is no problem; because he bled himself and broke his fast, and there is no issue with that. And if it was obligatory fasting and he was in need of it, it is permissible for him to bleed himself. This is a specific case that cannot be made to contradict the verbal hadith. In fact, some scholars, such as al-Shawkani (may Allah have mercy on him), hold that there is no contradiction between his saying (peace and blessings be upon him) and his action; because his action (peace and blessings be upon him) may imply specificity, so it does not contradict the general statement.
But we do not agree with him on this.We say: It is obligatory to reconcile his saying and his action, but his action is a specific case for him with possibilities, so it does not contradict, and the principle is the absence of such possibilities.