The numbering of hadith from Sunan Trimidhi does not reconcile with the international numbering of Sunan Trimdhi available. The rest of the two have been attached along with their grading. There are many narrations on cupping and the ones giving an impression of them being a religious act are mostly Daif or Hasan. The ones categorized as Sahih are not giving any such impression as to whether it is a religious act or not (from what I have read so far).

That being said, a few thing need to be kept in mind before studying Hadith corpus.

First of all, the gradings we find are mostly based on the chain of narration, there is no work being done on the content (matn) of narration. Since it requires a lot of effort to study the content within whole framework of the religion, to see the context and to see all the available turks before reaching any conclusion along with arguments for why one is accepting one narration and why one is rejecting one; therefore, these gradings mostly don’t take the content of a narration into account.

Secondly, no hadith ever adds or removes anything from the religion established from Quran and Sunnah, at most it is an explanation of some already laid out principle of Quran and Sunnah or Prophet’s (sws) seerah of how He (sws) followed the same principle of Quran and Sunnah.

Thirdly, After study of the whole religion and its sources, only things that can be religion belong to the following category:

1) They must relate to ibadah

2) Must relate to purity/tazkiya of body

3) Must relate to purity/tazkiya of food

4) Must relate to purity/tazkiya of soul (ikhlaqi tazkiya)

Tibb-e-Nabwi and Beard, for example, don’t fall into any such category, therefore they can’t be religion. One example to understand this is famous cross-pollination event in Medina in which Prophet (sws) prohibited it and people misconstrued it as religion but then later Prophet (sws) clarified that such worldly opinions of Prophet (sws) are not religion [1].

For a deeper understanding, please refer to the resources Sohail Sahab has shared below.

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[1] – It was narrated from Müsâ bin Talhah that his father said: “The Messenger of Allah and I passed by some people who were at the top of their date palms. He said: ‘What are these people doing?’ They said: ‘They are pollinating them, putting the male with the female so that it will be pollinated.’ The Messenger of Allah said: ‘I do not think that it is of any use.’ They were told about that, so they stopped doing it. The Messenger of Allah was told about that and he said: ‘If it benefits them, let them do it. I only expressed what I thought. Do not blame me for what I say based on my own thoughts, but if I narrate something to you from Allah, then follow it, for I will never tell lies about Allah, may He Glorified and Exalted is He.” (Sahih Muslim: 6126)

– âfi’ bin KhadIj said: “The Messenger of Allah came to Al-Madinah, and they (the farmers) were pollinating the date palms. They said, they are pollinating the date. He said: ‘What are you doing?’ They said: ‘We used to do that.’ He said: “Perhaps if you do not do it, it may be better.” So they stopped doing it, and the crop (that year) failed or the yield was reduced. They mentioned that to him and he said: ‘I am only human.

If I tell you to do some in religious matter, then follow it, but if I tell you to do something based on my opinion, then I am only human.” (Sahih Muslim: 6127)

– ( … ) It was narrated from Anas that the Prophet passed by some people who were pollinating (palm trees) and said: “If you do not do it, it may be better.” The trees produced bad dates, then he passed by them and said: “What is the matter with your palm trees?” They said: “You said such-and-such.” He said: “You know better about your worldly affairs.” (Sahih Muslim: 6128)

pls. see this Discussion 1042

see this for fundamentals of hadith interpretation: https://ask.ghamidi.org/?attachment_id=1043&document_type=document&download_document_file=1&document_file=3

The issue is not always about the authenticity of ahadith. Sometimes even the most authentic ahadith could be relating something that has nothing to do with deen – they could just be worldly matters, e.g. something cultural, medicine, etc. We only need to worry about the authenticity if what’s related in a hadith is in fact deen. And then we need to interpret it in the light of Quran. I hope it makes sense.