ما مَرَرْتُ ليلةَ أُسْرِىَ بى بملإٍ إلا قالُوا: يا محمدُ؛ مُرْ أُمَّتَكَ بِالحِجَامَةِ

Prophet’s Guidance using Honey, Hijamah (Cupping) and Cauterizing as remedies

فَصْلٌ فِي هَدْيِهِ فِي الْعِلَاجِ بِشُرْبِ الْعَسَلِ، وَالْحِجَامَةِ، وَالْكَيِّ

Guidance of Prophet Muhammad صلى الله عليه وسلم in Treatment with Honey, Hijamah (wet-cupping, and Cauterization

 فِي صَحِيحِ الْبُخَارِيِّ : عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: الشِّفَاءُ فِي ثَلَاثٍ: شَرْبَةِ عَسَلٍ، وَشَرْطَةِ مِحْجَمٍ، وَكَيَّةِ نَارٍ، وَأَنَا أَنْهَى أُمَّتِي عَنِ الْكَيِّ (أخرجه البخاري، وابن ماجه في الطب عن ابن عباس)

Ibn al-Qayyam wrote : In Sahih al-Bukhari, it is reported from Sa'id ibn Jubayr, on the authority of Ibn Abbas Radi Allaho Anh, that Prophet Muhammad صلى الله عليه وسلم said, "Healing is in three things: a drink of honey, an incision made by Hijamah, and cauterization by fire. But I forbid my Ummah from cauterization."

Abu Abdullah al-Maziri explains: Conditions caused by excess are of four types—blood-related, bile-related, phlegm-related, or melancholy-related. If the condition is due to excess blood, then its cure is by letting out the blood. If it is from one of the other three types, then its cure is through purgation suitable to each type. It seems that Prophet Muhammad صلى الله عليه وسلم indicated the purgative quality with honey, and the bloodletting aspect with Hijamah. Some have said that bloodletting is included in his phrase, ‘an incision made by Hijamah.’

When medicines fail, the final recourse is cauterization, which Prophet Muhammad صلى الله عليه وسلم mentioned as part of treatment since it is used when the strength of natural remedies is overwhelmed, or when oral medication does not help. His saying, "But I forbid my community from cauterization," and in another Hadith,

وَمَا أُحِبُّ أَنْ أَكْتَوِيَ (أخرجه البخاري في الطب ومسلم في السلام)

"I do not like to be cauterized," suggests that it should only be used as a last resort, avoiding it unless necessity demands. Cauterization causes intense pain that might exceed the pain of the original condition, and thus, should be delayed as much as possible.

The foundation of temperamental (Mizaaji) diseases lies in the dominant qualities of bodily fluids, which are heat and cold. The guidance of Prophet Muhammad صلى الله عليه وسلم emphasizes a primary approach to treating diseases based on these temperaments—hot or cold. If an illness is "hot," treatment involves cooling through bloodletting, either by venesection (FASD) or Hijamah, which help release the hot matter and cool the temperament.

If an illness is "cold," the treatment focuses on warming. Honey is highlighted here, as it has natural warming qualities. If additional cleansing of cold matter is required, honey also supports this due to its effects in digestion, thinning, refining, cleansing, and softening, which allows for gentle removal of the matter without the harshness of strong laxatives.

As for cauterization, it is applied as a last measure, especially for chronic material illnesses. In cases where the ailment is chronic and located in areas suitable for cauterization, this method is effective, especially for deep-seated cold, thick matter that has altered the organ's temperament. Cauterization helps extract this matter by using fire to address the affected area and remove the harmful substance.

Through this noble Hadith, we learn how to treat chronic diseases, as well as deriving how to manage simple ailments. For instance, in another Hadith, the Prophet Muhammad صلى الله عليه وسلم said, “The intensity of fever is from the heat of Hell, so cool it with water,” indicating a method to cool down simple, non-material fevers.

Ahadith on Hijamah :

في سُنَنِ ابْنِ مَاجَهْمِنْ حَدِيثِ جُبَارَةَ بْنِ الْمُغَلِّسِ، - وَهُوَ ضَعِيفٌ- عَنْ كثير بن سليم، قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  مَا مَرَرْتُ لَيْلَةً أُسْرِيَ بِي بِمَلَإٍ إِلَّا قَالُوا: يَا مُحَمَّدُ! مُرْ أُمَّتَكَ بِالْحِجَامَةِ

Regarding Hijamah, it is mentioned in Sunan Ibn Majah, from the narration of Jubarah ibn al-Mughallis—though it is considered weak—from Kathir ibn Sulaym, who said: "I heard Anas ibn Malik Radi Allaho Anh say that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم said, 'On the night when I was taken on the (Me’raaj) Journey, every group I passed said, ‘O Muhammad, instruct your community to use Hijamah.’"

وَرَوَى الترمذي فِي جَامِعِهِ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ هَذَا الْحَدِيثَ: وَقَالَ فِيهِ:  عَلَيْكَ بالحجامة يا محمّد

Additionally, in Jami' at-Tirmidhi, a narration from Ibn Abbas conveys a similar Hadith, wherein it states, "O Muhammad, you should take Hijamah."

In Sahih al-Bukhari and Sahih Muslim, from the narration of Tawus, it is reported from Ibn Abbas that Prophet Muhammad صلى الله عليه وسلم underwent Hijamah and paid the cupper for his service.

وَفِي الصَّحِيحَيْنِ أَيْضًا، عَنْ حُمَيْدٍ الطَّوِيلِ، عَنْ أنس، أن رسول الله صلى الله عليه وسلم حَجَمَهُ أبو طيبة، فَأَمَرَ لَهُ بِصَاعَيْنِ مِنْ طَعَامٍ، وَكَلَّمَ مَوَالِيَهُ، فَخَفَّفُوا عَنْهُ مِنْ ضَرِيبَتِهِ، وَقَالَ:  خَيْرُ مَا تَدَاوَيْتُمْ بِهِ الْحِجَامَةُ

Also in both Sahih al-Bukhari and Sahih Muslim, from Humayd al-Tawil, it is narrated by Anas Radi Allaho Anh that Abu Taybah cupped the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم, who then ordered for him two measures of food and spoke to his owners to reduce his taxes.

حَدَّثَنَا أَبُو بِشْرٍ، بَكْرُ بْنُ خَلَفٍ حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا عَبَّادُ بْنُ مَنْصُورٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ نِعْمَ الْعَبْدُ الْحَجَّامُ يَذْهَبُ بِالدَّمِ وَيُخِفُّ الصُّلْبَ وَيَجْلُو الْبَصَرَ ‏"‏ ‏(ابن ماجة, كتاب الطب, باب الحجامة)

It was narrated that Ibn ‘Abbas Radi Allaho Anh said: “The Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم said: ‘What a good slave is the cupper. He takes away the blood, (Hijamah) reduces pressure on the spine, and improves the eyesight.’” (Sunan Ibn Majah 3478)

وَفِي «جَامِعِ الترمذي» عَنْ عَبَّادِ بْنِ مَنْصُورٍ، قَالَ: سَمِعْتُ عكرمة يَقُولُ: كَانَ لِابْنِ عَبَّاسٍ غِلْمَةٌ ثَلَاثَةٌ حَجَّامُونَ، فَكَانَ اثْنَانِ يُغَلَّانِ عَلَيْهِ، وَعَلَى أَهْلِهِ، وَوَاحِدٌ لِحَجْمِهِ، وَحَجْمِ أَهْلِهِ. قَالَ: وَقَالَ ابْنُ عَبَّاسٍ: قَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  نِعْمَ الْعَبْدُ الْحَجَّامُ يَذْهَبُ بِالدَّمِ، وَيُخِفُّ الصُّلْبَ، وَيَجْلُو الْبَصَرَ

In Jami’ at-Tirmidhi, from the narration of ‘Abbad ibn Mansur, it is reported that ‘Ikrimah said: "Ibn Abbas Radi Allaho Anh had three slaves who were Hajjaam (cupping therapists); two would work for him and his family, and one was assigned specifically for his own Hijamah and that of his family." Ibn Abbas Radi Allaho Anh reported that Prophet Muhammad صلى الله عليه وسلم said, "What a good servant the Hajjaam is; he removes blood, (Hijamah) lightens the back, and improves eyesight."

وَعَن ابنِ مَسْعُود قَالَ: حَدَّثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عن لَيْلَةَ أُسَرِيَ بِهِ: أَنَّهُ لَمْ يَمُرَّ عَلَى مَلَأٍ مِنَ الْمَلَائِكَةِ إِلَّا أَمَرُوهُ: «مُرْ أُمَّتَكَ بِالْحِجَامَةِ» . رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ وَقَالَ التِّرْمِذِيُّ: هَذَا حَدِيث حسن غَرِيب

Ibn Mas'ud Radi Allaho Anh said: In telling about the night when he was taken up to heaven, Allah’s messenger, Prophet Muhammad صلى الله عليه وسلم said that he did not pass a company of angels without their ordering him to command his people to have themselves cupped. (Tirmidhi and Ibn Majah transmitted it)

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَكْتَحِلُ قَبْلَ أَنْ يَنَامَ بِالْإِثْمِدِ ثَلَاثًا فِي كُلِّ عَيْنٍ قَالَ: وَقَالَ: «إِنَّ خَيْرَ مَا تَدَاوَيْتُمْ بِهِ اللَّدُودُ وَالسَّعُوطُ وَالْحِجَامَةُ وَالْمَشِيُّ وَخَيْرَ مَا اكْتَحَلْتُمْ بِهِ الْإِثْمِدُ فَإِنَّهُ يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعْرَ وَإِنَّ خَيْرَ مَا تَحْتَجِمُونَ فِيهِ يَوْمُ سَبْعَ عَشْرَةَ وَيَوْمُ تِسْعَ عَشْرَةَ وَيَوْمُ إِحْدَى وَعِشْرِينَ» وَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَيْثُ عُرِجَ بِهِ مَا مَرَّ عَلَى مَلَأٍ مِنَ الْمَلَائِكَةِ إِلَّا قَالُوا: عَلَيْكَ بِالْحِجَامَةِ. رَوَاهُ التِّرْمِذِيُّ وَقَالَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ

Prophet Muhammad صلى الله عليه وسلم used to apply Kohl Ithmid times in each eye before going to sleep, and reported him as saying, “The best medicines you apply are those sipped at the corners of the mouth (Ladood), those snuffed up in the nose (Sa’oot), Hijamah (wet-cupping), & Mashi (using purgatives); the best thing you apply to your eyes is Ithmid, for it clears the sight and makes the hair grow ; and the best days for Hijamah are the seventeenth, nineteenth and twenty-first.” When Allah’s messenger, Prophet Muhammad صلى الله عليه وسلم was taken up to visit heaven; every company of angels he passed said, “Keep up the practice of Hijamah.” (Tirmidhi transmitted it, saying this is a Hasan Gharib tradition. Mishkat al-Masabih 4473)

Section: On the Benefits of Hijamah (wet-cupping)

As for the benefits of Hijamah, it purges the surface of the body more effectively than bloodletting (FASAD~venesection), while bloodletting (FASAD~فصد) is better for drawing blood from deeper within the body. Hijamah extracts blood from the areas near the skin.

It is noted that the preference between Hijamah and bloodletting varies based on time, place, age, and temperament. In hot climates, hot seasons, and for people with hot temperaments where the blood is highly mature, Hijamah is far more beneficial than bloodletting. In these cases, blood becomes thinner and moves closer to the body's surface, allowing Hijamah to extract what bloodletting cannot. Therefore, Hijamah is more suitable for children and for those who cannot tolerate bloodletting. Physicians have noted that in hot countries, Hijamah is more effective and preferable to bloodletting, and it is recommended to perform it around the middle of the month or shortly after. Generally, the third quarter of the lunar month is preferred because, at the beginning of the month, the blood has not yet become agitated, and by the end, it has settled. In the middle of the month, the blood is at its peak in terms of quantity and vigor.

 أخرجه ابو نعيم في كتاب الطب النبوي بلفظ «خير ما تداويتم به الحجم والفصد

It is narrated from Prophet Muhammad صلى الله عليه وسلم that he said, "The best remedies you can use are Hijamah and bloodletting." Another narration mentions, "The best treatment is Hijamah and FASD (bloodletting)."

His saying, "The best treatment for you is Hijamah," specifically refers to the people of the Hejaaz (Arabian Peninsula) and hot climates. This is because their blood tends to be thin and moves closer to the surface of their bodies due to the heat drawing it toward the skin. It accumulates near the skin because their pores are wide, and their bodily strength is less concentrated, making FASD~bloodletting risky for them. Hijamah, however, allows for a controlled and intentional dispersal of blood from veins, especially those that are not often targeted for bloodletting, and each vein has a specific benefit when treated.

The Basilic vein: (FASD) Bloodletting here is beneficial for issues related to excess heat in the liver, spleen, and any inflammations there caused by blood, as well as for lung inflammations. It also helps with side pain (pleurisy) and all blood-related issues affecting the area from below the knee to the hip.

The Median vein: Bloodletting here helps alleviate overall bodily fullness, especially when caused by excess blood, and is effective if the blood has become corrupted throughout the body.

The arm vein: Bloodletting from this vein is beneficial for ailments in the head and neck that arise from excess or corrupted blood.

The author of Al-Qanun (The Canon of Medicine) stated that Hijamah should not be performed at the beginning of the month, as the bodily fluids have not yet begun to move and become active, nor at the end, as they may have diminished. Instead, it is recommended in the middle of the month when the bodily fluids are at their peak and the moonlight is increasing in brightness, contributing to the increased activity of these fluids.

Bloodletting and Hijamah Sites and Their Benefits:

Fasd (Bloodletting) from the Jugular Veins (Akhda’in): This is beneficial for conditions such as spleen pain, asthma, shortness of breath, and pain in the forehead.

Hijamah on the Upper Back (Kahil)**: This is effective for shoulder and throat pain relief.

Hijamah on the Jugular Veins (Akhda’in)**: This method benefits ailments related to the head and its parts, including the face, teeth, ears, eyes, nose, and throat, particularly when these conditions are due to an excess or corruption of blood, or both.

قَالَ أنس رَضِيَ اللَّهُ تَعَالَى عَنْهُ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَحْتَجِمُ فِي الْأَخْدَعَيْنِ وَالْكَاهِلِ أخرجه الترمذي

Anas Radi Allaho Anh said, “The Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم used to undergo Hijamah on the jugular veins (Akhda’in) and the upper back (KAHIL).”

وَفِي الصَّحِيحَيْنِ عَنْهُ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يحتحم ثَلَاثًا: وَاحِدَةً عَلَى كَاهِلِهِ، وَاثْنَتَيْنِ عَلَى الْأَخْدَعَيْن

In both Sahih al-Bukhari and Sahih Muslim, it is reported that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم would undergo Hijamah in three places: one on his upper back (Kahil) and two on the jugular veins (Akhda’in~behind the ears~upper part of the neck).

وَفِي الصَّحِيحِ: عَنْهُ، أَنَّهُ احْتَجَمَ وَهُوَ مُحْرِمٌ فِي رَأْسِهِ لِصُدَاعٍ كَانَ بِهِ (أخرجه البخاري في الطب)

In another authentic narration, it is mentioned that Prophet Muhammad صلى الله عليه وسلم underwent Hijamah on his head while in a state of Ehram (pilgrimage) due to a headache.

وَفِي سُنَنِ ابْنِ مَاجَهْ» عَنْ علي، نَزَلَ جِبْرِيلُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِحِجَامَةِ الْأَخْدَعَيْنِ وَالْكَاهِلِ 

In Sunan Ibn Majah, it is narrated from Ali Radi Allaho Anh that angel Jibreel came to Prophet Muhammad صلى الله عليه وسلم recommending Hijamah on the jugular veins (Akhda’in~behind the ears~upper part of the neck) and the upper back (KAHIL).

وَفِي سُنَنِ أبي داود مِنْ حَدِيثِ جابر، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ احْتَجَمَ فِي وَرِكِهِ مِنْ وَثْءٍ كَانَ بِهِ

In Sunan Abu Dawud, it is reported from Jabir Radi Allaho Anh that Prophet Muhammad صلى الله عليه وسلم underwent Hijamah on his hip due to a pain he was experiencing there.

Note on Hijamah points (sites)

There is a difference of opinion among physicians regarding the practice of Hijamah on the back of the head~Nuqratil Qafa (نُقْرَةِ الْقَفَا) which is the depression at the base of the skull, also known as "al-Qamhdwah" in Arabic.

وَذَكَرَ أبو نعيم فِي كِتَابِ الطِّبِّ النَّبَوِيِّ حَدِيثًا مَرْفُوعًا «عَلَيْكُمْ بِالْحِجَامَةِ في جوزة الْقَمَحْدُوَةِ، فَإِنَّهَا تَشْفِي مِنْ خَمْسَةِ أَدْوَاءٍ» ، ذَكَرَ مِنْهَا الْجُذَامَ (رواه الطبراني في الكبي، وابن السني، وأبو نعيم عن صهيب بلفظ «عليكم بالحجامة في جوزة القمدوة، فإنها دواء من اثنين وسبعين داء وخمسة أدواء: من الجنون، والجذام، والبرص «وجع الضرس» والحديث بهذا النص يجمع بين الحديث الذي قال المصنف: رواه أبو نعيم، وبين الحديث الذي ذكره بعده)

Abu Nu'aym, in his book *Al-Tibb al-Nabawi* (Prophetic Medicine), narrates a Hadith in which Prophet Muhammad صلى الله عليه وسلم reportedly said, "Use Hijamah on the depression at the base of the skull (Qamahduwah), for it cures five ailments," including leprosy.

This narration is reported by al-Tabarani in *Al-Kabir*, as well as by Ibn al-Sunni and Abu Nu'aym, from Suhayb in the wording: "You should use Hijamah on the depression at the base of the skull (Qamahduwah), for it is a remedy for seventy-two ailments and five diseases, including madness, leprosy, vitiligo, and toothache." This specific narration combines the Hadith that the author mentioned as reported by Abu Nu'aym with the subsequent Hadith that he also referenced.

وَفِي حَدِيثٍ آخَرَ: «عَلَيْكُمْ بِالْحِجَامَةِ فِي جَوْزَةِ الْقَمَحْدُوَةِ، فَإِنَّهَا شِفَاءٌ مِنَ اثْنَيْنِ وَسَبْعِينَ دَاءً (زاد المعاد)

Another narration mentions, "Use Hijamah on the depression at the base of the skull, for it is a cure for seventy-two ailments."

Some scholars and physicians endorse this, saying that Hijamah on this spot is beneficial for conditions such as bulging eyes, protrusions, and other eye-related ailments, as well as for heaviness in the eyebrows and eyelids, and for scabies of the head. It is also reported that Imam Ahmad ibn Hanbal required Hijamah and had it performed on both sides of his neck rather than on the central depression. Some, including the author of *Al-Qanun* (The Canon of Medicine), disapprove of Hijamah on this spot, arguing that it causes forgetfulness, as Prophet Muhammad صلى الله عليه وسلم warned. They claim that the back of the brain is related to memory, and that Hijamah in this area weakens it.

Others have responded to this objection by stating that the Hadith on this matter is not firmly established. If the Hadith is indeed authentic, Hijamah only weakens the back of the brain if it is done unnecessarily. However, if Hijamah is performed when there is an excess of blood in this area, it is beneficial both medically and religiously. It is authentically reported that Prophet Muhammad صلى الله عليه وسلم performed Hijamah in several places on the back of his head as needed, and he also used Hijamah in other areas as required by his condition.

Some people say that Nuqratil Qafa & Qamahduwah are different points, Nuqrah is the base while Qamaduwah is above the Nuqrah (the back of head), as the Arabic dictionary says:

القَمَحْدُوَةُ : عظمةٌ بارزةٌ في مؤخَّر الرأس فوقَ القفا

The term "القَمَحْدُوَةُ" refers to a prominent bone at the back of the head, located above the nape (back of the neck).

Benefits of Hijamah Under the Chin:

Hijamah under the chin is beneficial for relieving pain in the teeth, face, and throat when done at the appropriate time. It helps cleanse the head and jaw. Hijamah on the back of the foot is an alternative to bloodletting from the saphenous vein, a large vein near the ankle. This Hijamah method can aid with ulcers on the thighs and legs, cessation of menstruation, itching in the genital area, and Hijamah on the lower chest is beneficial for boils, eczema, and pimples on the thighs. It is also effective for gout, hemorrhoids, elephantiasis, and back itching.

Recommended Times for Hijamah:

رَوَى الترمذي فِي جَامِعِهِ : مِنْ حَدِيثِ ابْنِ عَبَّاسٍ يَرْفَعُهُ:  إنّ خير ما تحتجمون فيه يَوْمِ سَابِعَ عَشْرَةَ، أَوْ تَاسِعَ عَشْرَةَ، وَيَوْمِ إحدى وعشرين

In Jami' at-Tirmidhi, it is narrated from Ibn Abbas Radi Allaho Anh that Prophet Muhammad صلى الله عليه وسلم said, "The best days to take Hijamah are the seventeenth, nineteenth, or twenty-first day of the lunar month."

عَنْ أنس كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَحْتَجِمُ فِي الْأَخْدَعَيْنِ وَالْكَاهِلِ، وَكَانَ يَحْتَجِمُ لِسَبْعَةَ عَشَرَ، وَتِسْعَةَ عَشَرَ، وَفِي إِحْدَى وَعِشْرِينَ أخرجه الترمذي في الطب

In Jami' at-Tirmidhi, it is narrated from Anas Radi Allaho Anh that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم would take Hijamah on the jugular veins (Akhda’in) and upper back (KAHIL) and would perform Hijamah on the seventeenth, nineteenth, and twenty-first days of the lunar month.

وَفِي سُنَنِ ابْنِ مَاجَهْ عَنْ أنس مَرْفُوعًا:  مَنْ أَرَادَ الْحِجَامَةَ فَلْيَتَحَرَّ سَبْعَةَ عَشَرَ، أَوْ تِسْعَةَ عَشَرَ، أَوْ إِحْدَى وَعِشْرِينَ، لَا يَتَبَيَّغْ بِأَحَدِكُمُ الدَّمُ فَيَقْتُلَهُ

In Sunan Ibn Majah, it is also narrated from Anas Radi Allaho Anh, attributed to Prophet Muhammad صلى الله عليه وسلم: "Whoever intends to do Hijamah should choose the seventeenth, nineteenth, or twenty-first, so that the blood does not overcome and harm him."

وَفِي «سُنَنِ أبي داود مِنْ حَدِيثِ أَبِي هُرَيْرَةَ مَرْفُوعًا:  مَنِ احْتَجَمَ لِسَبْعَ عَشْرَةَ، أَوْ تِسْعَ عَشْرَةَ، أَوْ إِحْدَى وَعِشْرِينَ، كَانَتْ شِفَاءً مِنْ كُلِّ دَاءٍ «٢» وَهَذَا مَعْنَاهُ مِنْ كُلِّ دَاءٍ سَبَبُهُ غَلَبَةُ الدَّمِ.

In Sunan Abu Dawud, a narration from Abu Hurairah Radi Allaho Anh mentions that Prophet Muhammad صلى الله عليه وسلم said, "Whoever performs Hijamah on the seventeenth, nineteenth, or twenty-first will find healing from every illness." This is understood to mean healing from any disease caused by an excess of blood.

These Ahadith align with the consensus of physicians that Hijamah is most beneficial during the latter half and the beginning of the third quarter of the month, rather than at the beginning or end. However, if Hijamah is needed due to an urgent condition, it can be beneficial at any time of the month.

Al-Khallal reported: 'Ismah ibn 'Assam narrated to me, saying, "Abu Abdullah Ahmad ibn Hanbal would undergo Hijamah whenever his blood became agitated, regardless of the time or hour."

The author of Al-Qanun (The Canon of Medicine) states that the recommended times for Hijamah during the day are the second or third hour after sunrise. It is advised to avoid Hijamah immediately after a hot bath, except for those with thick blood, who should first take a bath, then rest for a while, and then undergo Hijamah.

Hijamah on a full stomach is discouraged, as it can lead to blockages and harmful diseases, especially if the food is of poor quality and thick in nature. An old saying highlights this: "Hijamah on an empty stomach is a remedy, while Hijamah on a full stomach is harmful, and Hijamah on the seventeenth of the month brings healing."

The choice of specific times for Hijamah is generally for precautionary purposes to avoid harm and to maintain health. However, when treating an illness, Hijamah should be done whenever it is needed, regardless of the time. This is supported by the Hadith that states,

إذا هاج بأحدِكم الدمُ فلْيحتجم ، فإنَّ الدمَ إذا تبيَّغَ بصاحبِه يقتلُه (أخرجه الطبري)

"If anyone of you experiences a surge of blood (an excess), then let him take Hijamah, for if the blood becomes excessive/agitated in a person, it can kill him."  It means that that Hijamah should be done whenever there is a risk of excess blood, regardless of the time of the month.

This phrase, "Let the blood not overcome one of you," underscores the necessity of Hijamah when there is a pressing need to relieve blood buildup. The term "Tabayyagh~ تبيَّغَ " refers to an overflow or surge, implying an aggressive buildup of blood that needs to be released. As mentioned, Imam Ahmad would undergo Hijamah whenever he felt the need, regardless of the time of the month.

Section: On the Days of the Week for Hijamah

Regarding the selection of days in the week for Hijamah, Al-Khallal mentioned in his Jami' that Harb ibn Ismail said, “I asked Ahmad (Ibn Hanbal), 'Is Hijamah disliked on any specific days?' He replied, 'There are reports concerning Wednesday and Saturday.'”

It is also reported in Jami' that Hussain ibn Hassan asked Abu Abdullah (Ahmad ibn Hanbal) about Hijamah and which days are disliked for it. He replied, “On Saturday and Wednesday,” and mentioned that some also say it is disliked on Friday.

عَنْ أبي سلمة وأبي سعيد المقبري، عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا: مَنِ احْتَجَمَ يَوْمَ الْأَرْبِعَاءِ أَوْ يَوْمَ السَّبْتِ، فَأَصَابَهُ بَيَاضٌ أَوْ بَرَصٌ، فَلَا يَلُومَنَّ إِلَّا نَفْسَه  أخرجه البيهقي والحاكم وفي سند هذا الحديث سليمان بن أرقم وهو متروك

Al-Khallal narrated a Hadith from Abu Hurairah, through Abu Salama and Abu Sa’id al-Maqburi, in which Prophet Muhammad صلى الله عليه وسلم is reported to have said, “Whoever undergoes Hijamah on Wednesday or Saturday and develops vitiligo or leprosy has only himself to blame.”

Al-Khallal also recorded from Muhammad ibn Ali ibn Ja'far that Ya’qub ibn Bakhtan narrated that someone asked Ahmad (Ibn Hanbal) about removing body hair and Hijamah on Saturday and Wednesday, and he disliked it. Ahmad further said, “I heard of a man who removed body hair and underwent Hijamah on a Wednesday, and he was afflicted with vitiligo.” When asked if he disregarded the Hadith, Ahmad replied, “Yes.”

In Al-Afraad by al-DarQutni, it is narrated from Nafi' that Abdullah ibn Umar said to him, "The blood has surged in me, so find me a Hajjaam (cupping therapist). He should not be too young nor too old, for I heard the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم say, ‘Hijamah increases a person’s memory and intellect. So, perform Hijamah in the name of Allah and avoid doing it on Thursday, Friday, Saturday, and Sunday. Perform it on Monday, as no leprosy or vitiligo descends except on Wednesday.’”

DarQutni commented that this narration is uniquely reported by Ziyad ibn Yahya. It was also narrated by Ayyub from Nafi' with the added guidance: “Perform Hijamah on Monday and Tuesday, but avoid it on Wednesday.”

وَقَدْ رَوَى أبو داود فِي سُنَنِهِ مِنْ حَدِيثِ أبي بكرة، أَنَّهُ كَانَ يَكْرَهُ الْحِجَامَةَ يَوْمَ الثُّلَاثَاءِ، وَقَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم قال: «يَوْمُ الثُّلَاثَاءِ يَوْمُ الدُّمِ وَفِيهِ سَاعَةٌ لَا يرقأ فيها الدّم 

Additionally, in Sunan Abu Dawud, it is narrated from Abu Bakrah that he disliked Hijamah on Tuesday, saying that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم said, “Tuesday is a day of blood, and on this day there is an hour during which bleeding does not stop.”

Section

From the aforementioned Ahadith, we derive several rulings:

(1). Recommendation of Seeking Treatment and Hijamah: Hijamah is recommended as a form of treatment and should be performed on the specific area needed based on the condition.

(2). Permissibility of Hijamah for Pilgrims (while in a state of ihram): It is permissible for a pilgrim to undergo Hijamah, even if it necessitates removing a small amount of hair, as this is allowed. However, whether the pilgrim must offer a compensation (Fidyah) for this action remains debatable, and the obligation of Fidyah is not strong.

(3). Permissibility of Hijamah for Fasting Individuals:

في صَحِيحِ الْبُخَارِيِّ» أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «احْتَجَمَ وَهُوَ صَائِمٌ

In Sahih al-Bukhari, it is reported that Prophet Muhammad صلى الله عليه وسلم underwent Hijamah while fasting. However, the question of whether Hijamah breaks the fast is a separate issue. The correct view is that Hijamah does break the fast, as this ruling is authentically narrated from Prophet Muhammad صلى الله عليه وسلم without any contradicting evidence.

The strongest counter to this ruling is the narration of the Prophet’s Hijamah while fasting, but this does not necessarily indicate that it doesn’t break the fast unless four conditions are met:

First: That the fast being observed was obligatory.

Second: That Prophet Muhammad صلى الله عليه وسلم was not traveling at the time.

Third: That he was not unwell and thus did not need Hijamah due to illness.

Fourth: That this incident occurred after his statement, "The one who performs Hijamah and the one who is cupped both break their fast."

If these four conditions are confirmed, one could use the action of Prophet Muhammad صلى الله عليه وسلم to support the idea that fasting remains valid with Hijamah. Otherwise, there’s no reason why it couldn’t have been a voluntary fast, where breaking it with Hijamah or other acts would be permissible, or it could have been a fast in Ramadan while traveling, or while residing but with a valid need for Hijamah, similar to the case of an ill person who breaks his fast out of necessity. It could also have been an obligatory fast during Ramadan without an immediate need for Hijamah, simply adhering to the general rule of fasting. The statement “The one who performs Hijamah and the one who is cupped both break their fast” overrides and is later than any other statements, making it obligatory to follow it. There is no way to confirm any of the four conditions.

These narrations also imply that it is permissible to hire a physician or other professional without a formal employment contract, simply paying them a fair fee or whatever amount satisfies them.

Additionally, it is permitted to earn income from Hijamah, although it may not be ideal for a free person to consume the earnings, but it is not prohibited. Prophet Muhammad صلى الله عليه وسلم paid the cupper his wage without forbidding him from consuming it. Referring to it as "unpleasant" is similar to his description of garlic and onions as "unpleasant," which does not imply prohibition.

This discussion provides evidence for the permissibility of a master setting a fixed daily quota of earnings (known as Kharraaj) for his servant, an amount within the servant’s capacity to earn. It also indicates that any amount the servant earns beyond this set quota is his to use as he wishes. If the servant was prevented from having discretion over any excess earnings, then all of his income would essentially become part of the fixed quota, making the designated amount meaningless. Thus, any surplus above the set quota is effectively given to the servant by his master, allowing him freedom to manage it as he chooses. Allah knows the best.