Ma'dan narrated a hadith similar to the narration of 'Abd al-Samad, but it does not contain the words: "in the mosque of Damascus."

Abu Huraira (may Allah be pleased with him) reports that the Messenger of Allah (peace be upon him) said: "When a fasting person vomits deliberately, his fast will be broken, and when vomiting overcomes him, his fast will not be broken."

Imam Sahib narrates another report from his teacher Ali bin Hujr Sa'di that the Prophet (peace be upon him) said: "Whoever vomits unintentionally, it is not obligatory for him to make up the fast, but whoever vomits deliberately, he must make up the fast."

It is narrated from the freed slave of the Messenger of Allah ( صلی اللہ علیہ وسلم ), Sayyiduna Thawban (may Allah be pleased with him) —

The freed slave of the Messenger of Allah ( صلی اللہ علیہ وسلم ), Sayyiduna Thawban (رضي الله عنه), narrates that on the eighteenth of Ramadan, he went with the Messenger of Allah ( صلی اللہ علیہ وسلم ) towards Baqi', and the Messenger of Allah ( صلی اللہ علیہ وسلم ) saw a man having cupping done. The Messenger of Allah ( صلی اللہ علیہ وسلم ) said: "The one who does cupping and the one who gets cupped, their fast is broken." This is the narration of Walid (رحمه الله).

Sayyiduna Rafi’ bin Khadij (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said:“The one who performs cupping and the one who gets cupped, their fast is broken.”The Imam (author) says: I heard ‘Abbas bin ‘Abd al-‘Azim al-‘Anbari say that I heard ‘Ali bin ‘Abdullah say:“Aftara al-hajimu wal-mahjumu”— the one who performs cupping and the one who gets cupped, their fast is broken. I do not know of any hadith more authentic than this on this issue. Imam Abu Bakr (may Allah have mercy on him) says that this narration has also been reported by Mu’awiyah bin Salam from Yahya bin Abi Kathir.

Imam Sahib has narrated the chain of transmission for the hadith of Muawiyah bin Salam and says that I have explained this complete chapter in Kitab al-Kabir. Imam Abu Bakr, may Allah have mercy on him, states that indeed this hadith is authentically proven from the Noble Prophet (peace and blessings of Allah be upon him) that he said: "The one who performs cupping and the one who gets cupped, their fast is broken." On this issue, one of our opponents has said that getting cupped does not break the fast of the fasting person, and he has given the evidence that the Noble Prophet (peace and blessings of Allah be upon him) got cupped while fasting, and at that time he was also in the state of Ihram. However, this narration does not indicate that getting cupped does not break the fast of the fasting person, because the Noble Prophet (peace and blessings of Allah be upon him) got cupped at a time when he was fasting during travel. He was not residing at that time. Because the Prophet (peace and blessings of Allah be upon him) was never in the state of Ihram while residing in his city; rather, he was in the state of Ihram during travel. Whereas, if a traveler, even though he has made the intention of fasting and a part of the day has passed and he has refrained from eating and drinking, his fast will be broken by eating and drinking. And the misconception that some scholars have is not correct, that when a traveler starts fasting, then it is not permissible for him to break that fast without completing it. Therefore, if it is permissible for a traveler to eat and drink after making the intention of fasting, even though a part of the day has passed and he is fasting, then his fast will be broken by eating and drinking. So, it is also permissible for him to get cupped while fasting during travel, even if getting cupped breaks the fast. And the evidence for this is that it is permissible for a traveler to break his fast by eating food or drinking a beverage during travel, even though he has spent a part of the day fasting. (The following hadith is:)

It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) came to a canal of rainwater on a very hot day, while there were many people walking and the people were fasting. So he stood by that canal, and suddenly a group of people also arrived. The Prophet (peace and blessings be upon him) said: "O people, drink water." So they began to look at him (to see what he himself would do). The Prophet (peace and blessings be upon him) said: "I am not like you. Indeed, I am riding while you are walking, and I am in ease and comfort compared to you. You drink water." They kept looking at him to see what he would do. Then, when they refrained from drinking water, the Prophet (peace and blessings be upon him) turned his foot, dismounted from his ride, and drank water. And (seeing this) the people also drank water.

The Imam (author) says: I have mentioned the narrations of Sayyiduna Ibn Abbas and Anas bin Malik (may Allah be pleased with them) in the Book of Fasting in Kitab al-Kabir. Is it permissible for an ignorant person to say that it is allowed for a fasting person to drink a beverage and that his fast will not be broken by drinking, because the Prophet (peace and blessings be upon him) ordered his companions to drink water while he was fasting? When they refrained from drinking, the Prophet (peace and blessings be upon him) himself drank water while fasting, and they also drank. Therefore, a person who has scholarly insight and understanding of jurisprudence knows that the Prophet (peace and blessings be upon him) and his noble companions were compelled to drink water, even though they had made the intention of fasting and had spent part of the day fasting. And it was permissible for them to break the fast because they were traveling, not residing.

Similarly, it was permissible for the Prophet (peace and blessings be upon him) to have cupping done while fasting during travel, even though cupping breaks the fast. Because for the one for whom it is permissible to drink water, even though drinking water breaks the fast, it is also permissible for him to have cupping done, even though cupping breaks the fast. However, the argument of the Iraqi scholars in this matter, that the fast is broken by something entering the stomach and not by something coming out of the stomach, is a sign of the ignorance and heedlessness of the one who says it, and an attempt to deceive those with little knowledge and understanding.

This statement is contrary to the Book of Allah, the Sunnah of the Prophet (peace and blessings be upon him), and the consensus of all the Muslims, if these words are taken at face value. Allah Almighty has stated in His decisive Book that intercourse during the day in Ramadan is subject to the same ruling as sexual relations. And the Prophet (peace and blessings be upon him) made it obligatory for a person who had intercourse during the day in Ramadan to free a slave if he is able, and if not, then to fast two consecutive months, and if he cannot fast, then to feed sixty poor people as expiation. Even though nothing enters the stomach of the one who has intercourse, rather something comes out of him if semen is discharged, and sometimes a man can have intercourse with a woman without ejaculation, so in that case, nothing comes out of his stomach either, yet the fast is broken by the mere joining of the two private parts, even without emission, and expiation becomes obligatory. In this state, nothing enters or exits the stomach of the one who has intercourse.

And the Prophet (peace and blessings be upon him) has informed that the fast of one who vomits deliberately is broken. The scholars and Muslims are agreed that deliberate vomiting breaks the fast of the fasting person. And if the fast were only broken by something entering the stomach, then the fast would not be broken by intercourse or vomiting.

Some ignorant people have stated another strange thing in this matter. In their view, the statement of the Prophet (peace and blessings be upon him) that the fast of the one who does cupping and the one who has it done is broken, was said because both were backbiting. When such a person is asked, "Does backbiting break the fast?" he says, "Backbiting does not break the fast." So it will be said to him: If, according to you, the reason for the Prophet's (peace and blessings be upon him) statement, 'The one who does cupping and the one who has it done, their fast is broken,' is that both were backbiting, and according to you, backbiting does not break the fast, then can any person who believes in Allah say that the Prophet (peace and blessings be upon him) informed his Ummah that the fast of both who were backbiting is broken, and this person says that both are fasting and their fast is not broken? In this way, such a person has opposed the Prophet (peace and blessings be upon him), even though Allah Almighty has made obedience and following of His Messenger obligatory upon His servants, and has promised guidance for following him, and has threatened those who oppose him, and has negated the faith of those who feel discomfort in their hearts regarding his decisions. Allah Almighty says: «‏‏‏‏فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ» ‏‏‏‏ [ سورة النساء: 65 ] "But no, by your Lord, they will not (truly) believe until they make you, [O Muhammad] , judge concerning that over which they dispute among themselves." And Allah Almighty has not given any believer, male or female, the right to have any choice in their matter when Allah and His Messenger have decided a matter. Allah Almighty says: «‏‏‏‏وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ» ‏‏‏‏ [ سورة الأحزاب: 32 ] "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair."

And the person who uses this hadith as evidence has clearly opposed the Prophet (peace and blessings be upon him) without any resemblance or interpretation. There is no room in this hadith for the interpretation that the Prophet (peace and blessings be upon him) said the fast of the one who does cupping and the one who has it done is broken because they were backbiting. Then, this person himself believes that backbiting does not break the fast, so in this way, he has clearly opposed the Prophet (peace and blessings be upon him) without any doubt or interpretation.

It is narrated from Sayyiduna Abu Sa'id (may Allah be pleased with him) through the chain of Mu'tamir bin Sulayman that the Prophet (peace and blessings be upon him) granted concession to the fasting person to kiss (his wife) and to have cupping done.

The Imam says that these words are a concession for a fasting person to have cupping done. The words of Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) are those which have been added to the hadith, and these are not the words of the Prophet Muhammad (peace and blessings be upon him). Perhaps the narrator Ta'tamar narrated this hadith from his memory, so these words were included in the hadith of the Prophet Muhammad (peace and blessings be upon him), or while narrating the hadith, he said these words that Sayyiduna Abu Sa'id (may Allah be pleased with him) said that a concession was given to the fasting person to have cupping done. So the students may not have written the words "Sayyiduna Abu Sa'id (may Allah be pleased with him) said" properly, and thus these words were added to the hadith.