On the authority of Thawban, from the Prophet, peace and blessings be upon him, who said: "The cupper and the one being cupped have broken their fast."(1)

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(1) Its chain of transmission is authentic, and more than one of the imams have declared it authentic, but it is established from the Prophet, peace and blessings be upon him, that it was abrogated. Musaddad: he is Ibn Musarhad al-Asadi, and Yahya: he is Ibn Sa'id al-Qattan, and Hisham: he is Ibn Abi 'Abdullah al-Dastuwa'i, and Shayban: he is Ibn Farrukh al-Habati, and Yahya, the shaykh of Shayban: he is Ibn Abi Kathir, and Abu Qilabah: he is 'Abdullah ibn Zayd al-Jarmi, and Abu Asma': he is 'Amr ibn Mirthad al-Rahbi. Ibn Majah also recorded it (1680), and al-Nasa'i in al-Kubra (3125) via the route of Yahya ibn Abi Kathir, with this chain of transmission.
Al-Nasa'i also recorded it (3124) and (3128) via the route of Abu Asma', with it.
Al-Nasa'i also recorded it (3120) and (3145-3148) via multiple routes from Thawban, with it.
It is in Musnad Ahmad (22382), and Sahih Ibn Hibban (3532).
See what will follow under numbers (2368-2371).
Ibn Hazm said, as quoted from him by al-Hafiz in al-Fath 4/178: The hadith "The cupper and the one being cupped have broken their fast" is authentically established without doubt, but we found in the hadith of Abu Sa'id: The Prophet, peace and blessings be upon him, granted a concession regarding cupping for the fasting person. And its chain of transmission is authentic, so it is obligatory to act upon it, because a concession only comes after a firm ruling, which indicates the abrogation of breaking the fast by cupping, whether one is a cupper or the one being cupped. End quote. The aforementioned hadith was recorded by al-Nasa'i (3224), Ibn Khuzaymah (1967), and al-Daraqutni (2262), and its narrators are trustworthy, but there is a difference of opinion regarding its raising to the Prophet and stopping at a Companion, and it has a supporting witness from the hadith of Anas recorded by al-Daraqutni (2260), and its wording is: The first time cupping for the fasting person was disliked was when Ja'far ibn Abi Talib was cupped while fasting, and the Messenger of Allah, peace and blessings be upon him, passed by him and said: "These two have broken their fast." Then the Prophet, peace and blessings be upon him, later granted a concession regarding cupping for the fasting person, and Anas used to be cupped while fasting. [And al-Daraqutni said: All of them are trustworthy, and I do not know of any defect in it.] And all of its narrators are among the narrators of al-Bukhari.
Among the best of what has been reported in this regard is what 'Abd al-Razzaq (7535) and Abu Dawud (2374) narrated via the route of 'Abd al-Rahman ibn 'Abis, from 'Abd al-Rahman ibn Abi Layla, from a man among the companions of the Messenger of Allah, peace and blessings be upon him, who said: "The Prophet forbade cupping for the fasting person, and forbade continuous fasting, but he did not make them unlawful out of mercy for his companions." Its chain of transmission is authentic, and the anonymity of the Companion does no harm, and his saying: "out of mercy for his companions" is connected to his saying: "he forbade." =