Benefits of the hadith (that the Prophet (peace and blessings be upon him) underwent cupping and prayed without performing ablution).
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The Shaykh : In this hadith, there are benefits:
Among them is: the use of cupping, and whether it is permissible, recommended, or forbidden?
We say: This hadith indicates permissibility, so the matter remains between it being recommended or being permissible in the sense of being lawful, meaning the level of both sides:
So we say: If a person needs it, it is recommended, following the Messenger of Allah (peace and blessings be upon him and his family).
And if he does not need it, we look: if draining blood harms him, it is forbidden; and if it does not harm him, it is permissible.
And among the benefits of this hadith is: that cupping does not invalidate the ablution, due to his saying:.
And is what comes out of wounds, such as pus and fluids and the like, analogous to it? The answer is: Yes, it is analogous to it and even more so, because many scholars say: that human blood is ritually impure, and that the pus coming out of his wounds is not ritually impure because it has transformed into pus.
So based on this, we say: what comes out of wounds, such as pus and fluids that come out due to burning and the like, is included with it.
And here is a question: Do we need to mention that cupping does not invalidate the ablution?
The student: No.
The Shaykh : We do not need to, why?
Because the original state is the continuation of purity, and the one who says that it invalidates the ablution is the one who is required to provide evidence.
But if the evidence comes supporting the original state, this is light upon light.
So it is derived from this hadith: that blood coming out of the body, even if it is a lot, does not invalidate the ablution, and this is the stronger position.
And some scholars held the view that if it is a lot, it invalidates the ablution, and if it is a little, it does not invalidate it, and this is the well-known view of the Hanbali school (may Allah have mercy on them), but this view is the weaker one, and the correct view is: that everything coming out of the body does not invalidate the ablution except what comes out of the two passages or what is in their place, such as: if a man is treated with a procedure where a tube is placed in his bladder from which urine comes out, here we say: the urine coming out of the bladder through this tube invalidates the ablution, as for what comes out, meaning other than urine and feces, it does not invalidate the ablution even if it is a lot.
Among them is: the use of cupping, and whether it is permissible, recommended, or forbidden?
We say: This hadith indicates permissibility, so the matter remains between it being recommended or being permissible in the sense of being lawful, meaning the level of both sides:
So we say: If a person needs it, it is recommended, following the Messenger of Allah (peace and blessings be upon him and his family).
And if he does not need it, we look: if draining blood harms him, it is forbidden; and if it does not harm him, it is permissible.
And among the benefits of this hadith is: that cupping does not invalidate the ablution, due to his saying:
He underwent cupping and prayed without performing ablution
احتجم وصلى ولم يتوضأAnd is what comes out of wounds, such as pus and fluids and the like, analogous to it? The answer is: Yes, it is analogous to it and even more so, because many scholars say: that human blood is ritually impure, and that the pus coming out of his wounds is not ritually impure because it has transformed into pus.
So based on this, we say: what comes out of wounds, such as pus and fluids that come out due to burning and the like, is included with it.
And here is a question: Do we need to mention that cupping does not invalidate the ablution?
The student: No.
The Shaykh : We do not need to, why?
Because the original state is the continuation of purity, and the one who says that it invalidates the ablution is the one who is required to provide evidence.
But if the evidence comes supporting the original state, this is light upon light.
So it is derived from this hadith: that blood coming out of the body, even if it is a lot, does not invalidate the ablution, and this is the stronger position.
And some scholars held the view that if it is a lot, it invalidates the ablution, and if it is a little, it does not invalidate it, and this is the well-known view of the Hanbali school (may Allah have mercy on them), but this view is the weaker one, and the correct view is: that everything coming out of the body does not invalidate the ablution except what comes out of the two passages or what is in their place, such as: if a man is treated with a procedure where a tube is placed in his bladder from which urine comes out, here we say: the urine coming out of the bladder through this tube invalidates the ablution, as for what comes out, meaning other than urine and feces, it does not invalidate the ablution even if it is a lot.