How do we reconcile the hadith "The one who performs cupping and the one who is cupped have broken their fast" with what is reported that the Prophet (peace and blessings be upon him) performed cupping while fasting?

The questioner : The questioner asks how we reconcile the hadith with what is reported that the Prophet (peace and blessings be upon him) performed cupping while fasting?

The Shaykh : Yes, we reconcile them by saying that the Prophet's (peace and blessings be upon him) cupping while fasting is not known to have occurred before or after the hadith "The one who performs cupping and the one who is cupped have broken their fast." If it is not known whether it was before or after, then which one is the report that conveys the original ruling? Or did he perform cupping while fasting? Look, people, we do not know now. The hadith of Ibn Abbas does not state that the Messenger (peace and blessings be upon him) performed cupping after saying "The one who performs cupping and the one who is cupped have broken their fast." So we do not know whether the Prophet (peace and blessings be upon him) performed cupping before or after saying this. If we do not know, we take the text that conveys the original ruling, because the text that agrees with the original ruling has no indication [of a change], as it is based on the original ruling. The original ruling is that cupping breaks the fast or does not break the fast. The original ruling is that cupping does not break the fast. So the Prophet (peace and blessings be upon him) performed cupping while fasting before the ruling that cupping breaks the fast was established. This is the first point. Second: Was the Prophet's (peace and blessings be upon him) cupping while fasting during an obligatory fast or a voluntary fast? We do not know. It may have been an obligatory fast, and it may have been a voluntary fast. If it was a voluntary fast, then it is permissible for one who fasts a voluntary fast to break it, and this is not evidence that cupping breaks the fast. Rather, even if it did break the fast, if the Prophet's (peace and blessings be upon him) fast was voluntary, we would say he broke it and there is no issue in the matter. It is clear, people, and we cannot claim that the hadith of Ibn Abbas is an abrogating text, because a condition of abrogation is knowing that the abrogating text is later than the abrogated text. If we do not know, it is not permissible for us to say there is abrogation, because abrogation, my brothers, is not a trivial matter. Abrogation means invalidating a text from the Shari'ah, invalidating a text from the Shari'ah with another text. And invalidating a text is not a light matter; rather, we must verify that this text has been abrogated by the later text. Do you understand, people? So there is no contradiction between the hadith of Ibn Abbas and the saying of the Prophet (peace and blessings be upon him): .