does not permit one to cite weak reports as evidence for the rulings of Allah. Other scholars, however, authenticated it, such as Imam Ahmad, Shaykh al-Islam Ibn Taymiyyah, and other hadith authorities. On this basis, the hadith constitutes proof.

If it is proof, and we say that both the one who performs cupping and the one being cupped break their fast through cupping, then what is the wisdom behind this?

The answer is that the jurists said: This belongs to the category of acts of worship whose underlying rationale is not known. Legal rulings whose meaning we do not know are termed taʿabbudiyyah by the jurists—that is, a person is obliged to worship Allah by observing them, whether or not he knows the wisdom behind them.

But do they have a wisdom known to Allah?

The answer is: Yes, without doubt. For Allah says:

“That is the judgement of Allah; He judges between you. And Allah is All-Knowing, All-Wise.” [al-Mumtahanah: 10]

There is no ruling among the rulings of the Shariah except that it has a wisdom known to Allah. It may become clear to us through a textual proof, scholarly consensus, or deduction; or it may remain unknown to us because of our limitations, or because we have fallen short in seeking its wisdom.

These rulings of worship whose rationale is not known have a basis indicated by the Mother of the Believers, Aishah, when Muʿadhah bint Abd Allah al-Adawiyyah asked her: “Why is it that a menstruating woman makes up the fasts but does not make up the prayers?” She replied, “This would happen to us, and we were commanded to make up the fasts but were not commanded to make up the prayers.” (2)

Thus, she referred the matter back to the judgement of Allah and His Messenger, and did not say: “Because prayer…”