Tirmidhi

English Commentary:
1:
Apparently, this narration ((Aftara al-hajimu wal-mahjumu)) is in contradiction to it. The interpretation given is that the meaning of ((Aftara al-hajimu wal-mahjumu)) is that both of them have presented themselves for breaking the fast, or rather, have come close to it. The one who is cupped (the recipient of cupping) does so due to weakness and debility, and the one performing the cupping because it is difficult to avoid—when he is drawing blood, there is a risk that a drop of blood may enter his throat and thus break the fast. Another opinion is that this hadith is abrogated, and the abrogating narration is that of Anas radi Allahu anhu, which has been narrated by Darqutni. In it, it is stated: ((Thumma rakhkhasa al-nabiyyu sallallahu alayhi wa sallam ba‘du fi al-hijamati li al-sa’im wa kana Anasun yahtajimu wa huwa sa’im)), meaning: "Then the Prophet sallallahu alayhi wa sallam later permitted cupping for the fasting person, and Anas used to have cupping done while he was fasting."

2:
Zayd ibn Aslam had three sons:
‘Abdullah,
‘Abd al-Rahman, and
Usamah.
According to Imam Ahmad, ‘Abdullah is trustworthy (thiqah), while both ‘Abd al-Rahman and Usamah are weak (da‘if). According to Yahya ibn Ma‘in, all the sons of Zayd ibn Aslam are weak.

Note:
(In the chain of narration, ‘Abd al-Rahman ibn Zayd ibn Aslam is a weak narrator.)