Azami 4581

Nasai narrated it in Kubra (3241), Ibn Khuzayma in his Sahih (1967), and Daraqutni (2268), and from him Bayhaqi (264/4), all of them through Mutamir bin Sulayman, from Humayd, from Abu Mutawakkil, from Abu Saeed Khudri, who related it. Daraqutni said, "All of them are trustworthy, and those besides Mutamir narrate it as a report stopping at the companion." Likewise Ibn Khuzayma said that the wording "cupping for the fasting person" was actually from the statement of Abu Saeed Khudri, not from the Prophet ﷺ, and that it had been inserted into the report, and he spoke at length about this.But Mutamir bin Sulayman was not alone in attributing it to the Prophet. Nasai (3241), Daraqutni (2262), and Bazzar, as in Kashf Astar (1012), narrated it through other routes from Ishaq Azraq, who said, Sufyan told us, from Khalid Haddan, from Abu Mutawakkil, from Abu Saeed Khudri, who said, "The Messenger of Allah granted a concession for cupping to the fasting person." Daraqutni said, "All of them are trustworthy. Ashjaee also narrated it, and he too is among the trustworthy." Then he narrated it through the route of Ashjaee, from Sufyan, with the same wording, along with mention of kissing.Bayhaqi pointed to these corroborating narrations, saying, "It has also been narrated through another route from Abu Mutawakkil, attributed to the Prophet." Then he narrated it through the route of Daraqutni, as I have mentioned. Then I came across Daraqutni's statement in Ilal (2330), where he said, "Those who attributed it to the Prophet are trustworthy, and they added something, and the addition of a trustworthy narrator is accepted." However Abu Hatim held that it was more likely to be a report stopping at the companion, and he judged everyone who attributed it to the Prophet to be mistaken, even saying, "Mutamir also erred in it, though he has been corroborated." See Ilal (1/232).I say, even granting that it is correctly a report stopping at Abu Saeed, and that it is his own statement, its ruling is still that of a Prophetic report, because a concession cannot come from him, nor from the companions of the Prophet ﷺ, but only from the Lawgiver.The hadith of Abu Saeed Khudri has other chains of transmission, but they are all daif. Among them is what was narrated, "One who vomits does not break his fast, nor one who is cupped, nor one who has a wet dream." Tirmidhi (719) and Bayhaqi narrated it through the route of Abdul-Rahman bin Zayd bin Aslam, from his father, from Ataa, from Abu Saeed, who related it. Tirmidhi said, "The hadith of Abu Saeed is not preserved." Abdul-Rahman bin Zayd bin Aslam is not strong, as Bayhaqi said, "The correct version is the narration of Sufyan Thawri and others from Zayd bin Aslam, from a man among his companions, from a man among the companions of the Prophet ﷺ, from the Prophet ﷺ."I say, it is as he said. Abu Dawud (2376) and Ibn Khuzayma (1975) narrated it from the hadith of Sufyan Thawri, from Zayd bin Aslam, with his chain, in the same way. Abdul-Razzaq (7538) narrated it through two routes, from Thawri with his chain without attributing it to the Prophet, and from Mamar, from Zayd bin Aslam, attributing it to the Prophet ﷺ. In all of them there is an unnamed, unknown man, along with inconsistency in the chain, sometimes attributing it to the Prophet and other times stopping it at the companion. Munziri also declared it daif, and these daif chains do not undermine the sahih chains.As for what Ibn Khuzayma narrated with a sahih chain (1971) from the statement of Abu Saeed, "Cupping was only disliked for the fasting person for fear of weakness," this reasoning comes from Abu Saeed himself. Likewise, Abu Saeed's statement that they used to dislike it, or, as he also put it, that they feared weakness, contains nothing from the Prophet ﷺ that could contradict his unqualified statement, "a concession was granted to the fasting person," or "the Prophet ﷺ granted a concession to the fasting person," even though the dislike still remained, because when a prohibition is lifted, it becomes permissible in an unqualified sense for everyone, without any restriction of dislike.