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Hijamah (الحجامة)

Hijamah (الحجامة) is Sunnah of Prophet صلی اللہ علیہ وسلم and all Prophets (a.s); Prophet صلی اللہ علیہ وسلمpaid a lot of importance to Hijamah (الحجامة) & also underwent this therapy. There is cure for all diseases by it; This Sunnah was neglected by us since many years.
Believe me we will be able to cure many diseases through it, but do not keep intentions of earning money. My aim is to spread it to every home (ladies and gents, children). Also do Hijamah according to the principles of Prophet صلی اللہ علیہ وسلم’s teachings about Hijamah.

Names

In Arabic & hadis it is called as Hijamah. (الحجامة)   
In English it is called as Cupping.
In Urdu it is called as Pachna.
In Sanskrit it is called as Rakta Mokshan.
Hijamah2 Hijamah1
Introduction
There are 2 types of hijamah (الحجامة)
1. Wet
2. Dry.

Wet: – In which vacuum on a required site is done, followed by giving cuts on the vacuumed site, followed by vacuum of blood.
By it many toxins and waste products of the body and blood comes out and there are many health benefits which will come in the later part of the lesson. This is liked and appreciated by Prophet صلی اللہ علیہ وسلم. (Wet cupping (hijamah) is of two types: – 1. Giving cut on skin, 2. Giving cut on vein.

1. Prophet صلی اللہ علیہ وسلم liked and appreciated wet Hijamah (الحجامة).
2. It is Sunnah of all Prophets (a.s).
3. By it all diseases can be cured.
4. It can also be used for the person affected with black Magic.
5. Can be used to all (expect very weak, very old, small children and pregnant. (But for pre eclampsia and eclampsia it can be used with full precaution).
6. It is easy to learn and do.
7. Everybody can do it.
8. In wet cupping (Hijamah) the blood is removed from superficial skin by vacuum method & other type is to give cut on veins & blood is drawn out directly or a while. This is called as Venous-section in medical terms.

Dry cupping
In it the required site is only vacuumed and no cuts are made nor blood in sucked out. This is not much appreciated by Prophet صلی اللہ علیہ وسلم.

Prophet صلی اللہ علیہ وسلم’s guidance about hijamah (الحجامة)

Arabic words written in below references are the words mentioned in respected Hadees. You can confirm the references of Hadees at sunna.com & Al-Maktab Al-Shamilah (المكتبة الشاملة) also.

Merits of Hijamah (الحجامة)

1. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said that there is Shifa (شفاء) (healing) in 3 things: –
A drink of Honey (شربه عسل),
A cut of Hijamah (الحجامة) (Wet Cupping),
Cauterization (كيه بناء) (It is burning therapy).
But Nabi صلی اللہ علیہ وسلم forbid Cauterization (كيه بناء) to ummat (means dislike). : Reference Ibn Ma-jah: 3620; Book no. 31; In English volume no. 4 Book 31, Hadees no 3491.
2. Hazrat Jabir رضي الله عنه says that Nabi صلی اللہ علیہ وسلمsaid “If there is Shifa (شفاء) present in your medicines, than they are: – A cut of Hijamah (الحجامة), A drink of honey (شربه عسل) & Cauterization (كيه بناء) with fire (if it is necessary), but it is dislike, (cauterization).  : Reference Bukhari: 5683; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 587.
3. Hazrat Ibn Abbas رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said that “Amongst the treatment you do, the best is to put medicine (دواء) in nose (السعوط), To put medicine (دواء) in one side of mouth (اللدودو), Hijamah (الحخامة) (Cupping) & Walking (المشى). : Reference Tirmizi: 2184; Book No. 28; In English volume no.4 Book 2, Hadees no 2047.

4. Hazrat Anas  رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said that the best thing which can be used for healing, is Hijamah (الحجامة) (Wet Cupping) and Al Qust Al Bahri (القسط البحرى) & said do not press the back of the throat of your children for Azrah (العزرة) (a throat infection) but use Al-Qust.  : Reference Bukhari: 5696; Book no. 76; In English volume no. 7; Book no. 76; Hadees no. 599.
Please refer lesson no. 24 Qust.

5. Hazrat Abu Hurairah رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said if there is anything excellent which can be used for treatment; it is Hijamah (الحجامة) (Wet Cupping).   : Reference Ibn Ma-jah: 3605; Book no. 31; In English volume no. 4 Book 31, Hadees no 3476.
6. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said “What a nice salve is the cupper (person who does Hijamah (الحجامة) (Wet Cupping), he removes toxins from blood, lightens his back & sharpens his eye sight & said that at the Night of Mehraaj every group of Angles (Farishtaas) that Rasool Allah صلی اللہ علیہ وسلم passed said “O Muhammad you should use Hijamah (cupping). : Reference Ibn Ma-jah: 3606 & 3607; Book no. 31; In English volume no. 4; Book 31, Hadees no 3477 & 3478.
7. Narrated by Jabir Bin Abdullah رضي الله عنه that he visited Hazrat Muqanna’a رضي الله عنه during his illness, & told to Hazrat Muqanna’a رضي الله عنه that till you will not undergo Hijamah (حجم) therapy, I will not go back from your place, because Nabi صلی اللہ علیہ وسلم says that there is  cure in Hijamah (حجم) (Wet Cupping).   : Reference Bukhari: 5697; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 600.
8. Hazrat Sameera Bin Jandab رضي الله عنه says that one person among Bani Faraazah came to Rasool Allah صلی اللہ علیہ وسلم, that time Rasool Allah صلی اللہ علیہ وسلم was undergoing Hijamah (الحجامة) therapy & the therapist was applying cut for Hijamah (الحجامة), the person asked “Oh! Rasool Allah صلی اللہ علیہ وسلم, what are you undergoing”?  Rasool Allah صلی اللہ علیہ وسلم answered “This is Hijamah (الحجامة), it is the best treatment among the other treatment which people do”. : Reference Tibbun Nabawi: 180.
9. Hazrat Abu Hurairah رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said “Among the treatment you do, if anything has Khair (خير), it is Hijamah (الحجامة).  : Reference Abu Dawud: 3857; Book no. 29; In English Book no. 28; Hadees no 3848.
10. Abbad Bin Mansur narrated from Hazrat Ikramah رضي الله عنه says that Hazrat Ibn Abbas رضي الله عنه had 3 slaves (gulam) who use to Hijamah (الحجامة), Among 3, two uses to bring grocery etc & one use to do Hijamah (الحجامة) for him & his Family members & Ibn Abbas رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said “The Best Slave (gulam) is who knows Hijamah (الحجامة) (to do) & removes the blood, by this problems of back & spine goes, eye sight improves,” & Rasool Allah صلی اللہ علیہ وسلم said “When I went to Mehraaj, the groups of Angles (farishtaas) I passed said undergo Hijamah (الحجامة) & the best days are 17th or 19th or 21st (Moon days) & Rasool Allah صلی اللہ علیہ وسلم said “The best way for treatment is to put medicine in nose, to put medicine in one side of mouth, A cut of Hijamah (الحجامة) & Laxatives & said that Rasool Allah صلی اللہ علیہ وسلم was also given medicine by mouth & Rasool Allah صلی اللہ علیہ وسلم asked who gave me medicine? To this all were silent & Rasool Allah صلی اللہ علیہ وسلم said that “In my Family members all were given medicine, except Abbas, because he never needed medicine. : Reference Tirmizi: 2191; Book No. 28; In English volume no.4 Book 2, Hadees no 2051.  Laxatives are the food products or medicine which cleans the intestines by inducing stools).

Condition while Hijamah 
11. Hazrat Ibn Umar رضي الله عنه says that Hijamah (الحجامة) (Wet Cupping) on empty stomach is best for cure, (& has) blessing & improves memory & intellect.  : Reference Ibn Ma-jah 3616; Book no. 31; In English volume no. 4 Book 31, Hadees no 3487.
12. Narrated by Ibn Abbas رضي الله عنه that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) during fasting. : Reference Bukhari: 5694; Book no. 76, In English volume no. 7; Book no. 71; Hadees no 597.
13. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) because of pain due to poisoned meat. : Reference Hasan Ahmed 1/305.
14. Narrated by Ibn Abbas رضي الله عنه that Nabi صلی اللہ علیہ وسلم underwent Hijamah in the state of Ihram. Bukhari: 5695; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 598.

Hijamah (الحجامة) for women 
15. Narrated by Jabir رضي الله عنه that Hazrat Umme Salma رضي الله عنها ask for permission for Hijamah (الحجامة) (Wet Cupping) from Nabi صلی اللہ علیہ وسلم the respected Nabi صلی اللہ علیہ وسلمallowed her to undergo Hijamah (الحجامة) & Nabi صلی اللہ علیہ وسلم asked Abu Taiyabi to do Hijamah (الحجامة) to her. : Reference Ibn Ma-jah: 3609; Book no. 31; In English volume no. 4 Book 31, Hadees no 3480.
16. Jabir رضي الله عنه reported that Abu Taiyabi was Razai Brother (foster brother) of Hazrat Umme Salma رضي الله عنها & and he was small.  : Reference Muslim: 2206; Book no. 39; In English; Book no. 26; Hadees no 5469.
Razai Brother means both has drank milk of same woman (in childhood), & in Islam drinking milk of the  same woman, are milk related brothers & sisters.

Hijamah Price   

17. Narrated by Anas Bin Malik رضي الله عنه that Nabi صلی اللہ علیہ وسلم was treated with cupping and gave the cupper his wages. : Reference Ibn Ma-jah: 2248; Book no. 12; In English volume no. 3 Book 12, Hadees no. 2164.
18. Narrated by Ibn Abbas رضي الله عنه  that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) & paid the person & then took Saut (medicines sniffed through nose)  : Reference Bukhari: 5691; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 595.
19. Narrated Anas رضي الله عنه that Nabi صلی اللہ علیہ وسلم gave 2 sa of dates to Abu Taiyabi for doing Hijamah (الحجامة) (Wet Cupping) to Nabi  صلی اللہ علیہ وسلم & ordered his master to reduce taxes on Abu Taiyabi. : Reference Bukhari: 5696; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 599. (He was a slave & had to pay taxes to his master).
20. Hazrat Ibn Abbas & Anas Bin Malik رضي الله عنه said that Nabi صلی اللہ علیہ وسلم under went Hijamah & paid the person & never with hold the wages of anyone & put medicine in the nostril. : Reference Muslim: 1202 d & 1577 d; Book no. 39; In English Book no. 26; Hadees no 5474 & 5475.
21. Narrated Aun Bin Abu Juhaifa that I saw my father رضي الله عنه buying a slave whose profession was cupping, and ordered that his instruments (of cupping) be broken. I asked him the reason for doing so. He replied, Nabi صلی اللہ علیہ وسلم prohibited taking money for blood, the price of a dog, and the earnings of a slave-girl by prostitution; he cursed her who (do) tattooing and her who gets tattooed, the eater of Riba (usury), and the maker of pictures.” : Reference Bukhari: 2238; Book no. 34; In English volume no. 3; Book no. 34; Hadees no 440.
Please note, at Nabi صلی اللہ علیہ وسلم’s time the price for Hijamah (الحجامة) doing was never fixed, & whatever the person was given to do Hijamah (الحجامة) (Wet Cupping), use to except happily.    : Reference Islamic medicine by Yusuf Al-Hajj Ahmad.

On meraaj night  
22. Hazrat Anas Bin Malik رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said “On the Night of Mehraaj (اسرى ليلة) every group of Angles (الملائكة) (farishtaas) I passed said to me, tell your umma to use Hijamah (الحجامة). : Reference Ibn Ma-jah: 3608; Book no. 31; In English volume no. 4 Book 31, Hadees.
23. Hazrat Ibn Masud رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said that during the Night of Mehraaj every group of angles (Farishtaas) that I passed said to me, O’ MUHAMMED, Nabi  صلی اللہ علیہ وسلم Order your Ummat to use Hijamah (الحجامة). : Reference Tirmizi: 2190; Book No. 28; In English volume no.4 Book 2, Hadees no 2052.

24. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said “What a nice salve is the cupper (person who does Hijamah (الحجامة) (Wet Cupping)) & removes toxins from blood, lightens his back & sharpens his eye sight & said, that at the Night of Mehraaj every group of Angles (Farishtaas) that I passed said “O Muhammad you should use Hijamah (cupping). : Reference Ibn Ma-jah: 3606 & 3607; Book no. 31; In English volume no. 4; Book 31, Hadees no 3477 & 3478.

Hijamah4
Sites on which Prophet صلی اللہ علیہ وسلم underwent Hijamah (Wet Cupping)  
25. Hazrat Anas Bin Malik رضي الله عنه says that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) on his (respected) top of foot, due to pain in his foot, in the state of Ihram. : Reference Abu Dawud: 1837; Book no. 11; In English Book no. 10; Hadees no. 1833.

26. Hazrat Abdullah Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) on his (respected) middle head, in the state of Ihram, due to headache. : Reference Abu Dawud: 1836; Book no. 11; In English Book no. 10; Hadees no. 1832.

27. Narrated Jabir Ibn Abdullah رضي الله عنه Nabi صلی اللہ علیہ وسلم had him cupped above the thigh for a contusion from which he suffered. : Reference Abu Dawud: 3863; Book no. 29; In English Book no. 28; Hadees no. 3854.

28. Narrated by Hazrat Abdullah Bin Bujainah رضي الله عنه says that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) on the centre of his head (Yafookh) and he was in Ihraam, while his journey to Makkah (Name of the place where they stopped is mentioned as lahyi jamal).  Ibn Abbas further said: Nabi صلی اللہ علیہ وسلم was cupped on his head for unilateral headache while he was in a state of Ihram. : Reference Bukhari: 5698, 5699, 5700 & 5701; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 601 & 602.
29. Narrated by Anas رضي الله عنه that Nabi صلی اللہ علیہ وسلم would get hijamah done on his jugular veins & upper back & he could undergo it on 17th or 19th or 21st. : Reference Tirmizi: 2189; Book No. 28; In English volume no.4 Book 28, Hadees no 2051.
30. Narrated Salmah رضي الله عنها the maid-servant of Nabi صلی اللہ علیہ وسلم said, No one complained to Nabi صلی اللہ علیہ وسلم of a headache but he told him to get himself (Hijamah) cupped, or of a pain in his legs but he told him to dye them with henna. : Reference Abu Dawud: 3858; Book no. 29; In English Book no. 28; Hadees no. 3849.

31. Hazrat Jabir رضي الله عنه says that Nabi صلی اللہ علیہ وسلمunderwent Hijamah (الحجامة) (Wet Cupping) because of bruising; He صلی اللہ علیہ وسلم suffered due to a fall. : Reference Ibn Ma-jah: 3614; Book no. 31; In English volume no. 4 Book 31, Hadees no 3485.
32. Hazrat Abdullah Ibn Umar رضي الله عنه reports that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) on his head & use to call the region UMM MUGHEETH (the place at the top of the head).  : Reference  Al-Jaami 4804.
33. Hazrat Abu Kabsha Ansari رضي الله عنه says that Nabi صلی اللہ علیہ وسلم use to undergo Hijamah (الحجامة) (Wet Cupping) on head & upper back (KAHIL) (between the two shoulders) & use to say that the person who undergoes Hijamah (الحجامة) at these parts & removes his blood, now it does not matter if he does not seek treatment for anything else. (After Hijamah).  : Reference Ibn Ma-jah: 3613; Book no. 31; In English volume no. 4 Book 31, Hadees no 3484.
34. Hazrat Abu Rehmaan Bin Abi Laila رضي الله عنه said that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) on his respected head because somebody did Saher (Black Magic)    : Reference Zaad Al-Maad 125/4.
35. Hazrat Ali رضي الله عنه says that Hazrat Jibrail (a.s) (head of Angles) brought the message to Nabi صلی اللہ علیہ وسلم “Do Hijamah at Neck (Akhda’ah) (posterior jugular vein) & upper back between the shoulders.  (KAHIL) : Reference Ibn Ma-jah: 3611; Book no. 31; In English volume no. 4 Book 31, Hadees no 3482.
36. It is mentioned in Tabraani that Nabi صلی اللہ علیہ وسلم underwent Hijamah (wet cupping) on the Qamahduwah (above the nape cavity of neck), for it cures seventy two kinds of ailments.  : Reference Tabraani.
37. It is mentioned in Abdul Razzaq (A Book Of Hadees) that In Qazawah khybre, Nabi صلی اللہ علیہ وسلم was poisoned by a Jewish woman in roasted meat of Sheep, he underwent Hijamah at 3 point on the kahil, (upper part of back) (It is believed that 1st cup was applied on Kahil (upper back), 2nd behind the heart (at the left of kahil), & the 3rd was either a little bit lower to this point or on the right side of the kahil, Allah knows the best).  : Reference Abdul Razzaq.

Week days & Hijamah  
38. Hazrat Ibn Umar رضي الله عنه  said: ‘O Nafi’! The blood is boiling in me. Bring me a cupper but let it be someone gentle if you can and let him be a young man, not an old man or a boy, for I heard’ Nabi صلی اللہ علیہ وسلم saying that Hijamah (الحجامة) on empty stomach is best, in it, is cure & blessings, it improves intellect & memory & further said do (undergo) Hijamah (الحجامة) yourselves with blessings of Allah Ta’lah on thursday & keep away from Hijamah (الحجامة) on wednesday, friday, saturday & sunday (to be safe) & said perform Hijamah (الحجامة) on monday & tuesday for it is the days Allah saved Hazrat Ayyub (a.s) from a trail (aazmaeesh) & he was inflicted with the trail on wednesday  & said You will not find (skin diseases like) Juzaam & Barss, except on Wednesday (or Wednesday night). : Reference Ibn Ma-jah: 3616 & 3617; Book no. 31; In English volume no. 4 Book 31, Hadees no 3487 & 3488. Please note many scholars advice not to shave hairs on Wednesday.
39. It is mentioned in Al-Khilal (Hadees of) Hazrat Abu Hurairah رضي الله عنه saying that “Who under goes Hijamah (الحجامة) on wednesday & if, he suffers from (skin diseases like) Barss (برص) or Bayadh (بياض) (Vitiligo), than he should scold himself. : Reference Al-Khilal. Please note many scholars advice not to shave hairs on Wednesday.
40. Hazrat Kabshah رضي الله عنها (daughter of Abu Bakkar رضي الله عنه ) says that her father forbid his family for Hijamah (الحجامة) on tuesday & used to assert on the authority of Nabi صلی اللہ علیہ وسلم that Tuesday is the day of blood & said that on Tuesday a movement is there in which blood do not stops. : Reference Abu Dawud: 3862; Book no. 29; In English Book no. 28; Hadees no 3853.

Month Days for Hijamah (الحجامة): –
41. Hazrat Anas Bin Malik رضي الله عنه says that Nabi صلی اللہ علیہ وسلمsaid those who intend to do Hijamah (الحجامة) (Wet Cupping) to prevent the toxins from causing death should wait & do (undergo) Hijamah (الحجامة) on 17th or 19th or 21st (of Islamic date). : Reference Ibn Ma-jah: 3615; Book no. 31; In English volume no. 4 Book 31, Hadees no 3486.
42. Hazrat Abu Hurairah رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said that “There is cure for all diseases when Hijamah (الحجامة) (Wet Cupping) is done on 17th or 19th or 21st” (of Islamic date). : Reference Abu Dawud: 3861; Book no. 29; In English Book no. 28; Hadees no 3852.
43. Hazrat Ibn Abbas رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said “When I went to Mehraaj, the groups of Angles (farishtaas) I passed said undergo Hijamah (الحجامة) & the best days are 17th or 19th or 21st (Moon days).  : Reference Tirmizi: 2191; Book No. 28; In English volume no.4 Book 2, Hadees no 2051.

Hijamah for poisoning   

44. It is mentioned in Abdul Razzaq (A Book Of Hadees) that In Qazawah khybre, Nabi صلی اللہ علیہ وسلم was poisoned by a Jewish woman in roasted meat of sheep, He صلی اللہ علیہ وسلم underwent Hijamah at 3 point on the kahil, (upper part of back) (It is believed that 1st cup was applied on Kahil (upper back), 2nd behind the heart (at the left of kahil), & the 3rd was either a little bit lower to this point or on the right side of the kahil, Allah knows the best).  : Reference Abdul Razzaq.

45. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلمunderwent Hijamah (الحجامة) (Wet Cupping) because of pain due to poisoned meat. : Reference Hasan Ahmed 1/305.

Hijamah for (Saher) Black magic
46. Hazrat Abu Rehmaan Bin Abi Laila رضي الله عنه said that Nabi صلی اللہ علیہ وسلم underwent Hijamah (الحجامة) (Wet Cupping) on his respected head because somebody did Saher (Black Magic). : Reference Zaad Al-Maad 125/4.

4 (four) best treatments       
47. Hazrat Ibn Abbas رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم said that “Amongst the treatment you do, the best is, To put medicine (دواء) in nose (السعوط), To put medicine (دواء) in one side of mouth (اللدودو), Hijamah (الحخامة) (Cupping) & Walking (المشى). : Reference Tirmizi: 2184; Book No. 28; In English volume no.4 Book 2, Hadees no 2047.

Hijamah on Fasting

48. Narrated by Thawban رضي الله عنه that “I heard Nabi صلی اللہ علیہ وسلم saying ‘The cupper and the one for whom cupping is done both break their fast.’” : Reference Ibn Ma-jah: 1750; Book no. 7; In English volume no. 1 Book 7, Hadees no 1680. (Please note we can do Hijamah while fasting only if it is very much needed else the cupper & the patient both, fast will break).
49. Anas رضي الله عنه  narrated,  cupping was dis-liked for the one who is fasting was when Ja’far Bin Abi Talib رضي الله عنه  had himself cupped while fasting and Nabi صلی اللہ علیہ وسلم came across him and said, “Those two have broken their fast (meaning Ja’far and the man who was cupping him.)” But later Nabi صلی اللہ علیہ وسلم allowed cupping for the one who is fasting. Anas رضي الله عنه  used to have him cupped while he was fasting. : Reference Bulugh Al-Maram: 667; Book no. 5; In English Book 7, Hadees no 688.  (Related by Ad-Daraqutni, who regarded it as a strong Hadith).
50. Narrated by Ibn Abbas رضي الله عنه Nabi صلی اللہ علیہ وسلمwas cupped while He صلی اللہ علیہ وسلم was fasting. : Reference Bukhari: 5694; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 597.

51. Ibn Abbas رضي الله عنه  narrated Nabi صلی اللہ علیہ وسلم was cupped while he was fasting and in Ihram.”  : Reference Tirmizi: 775; Book No. 8; In English volume no. 2 Book 3, Hadees no 775.

Bath after Hijamah

52. Narrated A’isha رضي الله عنها that Nabi رضي الله عنها used to take a bath from four things; after sexual intercourse, on Fridays, after extracting blood from his body and after washing a dead body. : Reference Bulugh Al-Maram: 112; Book No. 1, In English; Book no. 1, Hadees no 120.

Questions & Answers about Hijamah

Question 1: Which are the best days of the week for cupping (hijamah)? Can cupping (hijamah) be performed on 17th, 19th and 21st if they come on Wednesday?

Answer No. 1: The best days for cupping (hijamah) are Monday, Tuesday and Thursday and there is a prohibition (not allowed) for cupping (hijamah) on Friday, Saturday and Sunday. However, cupping (hijamah) can be performed, if it is very much needed or due to sickness, on these days. (On Friday, Saturday and Sunday).  But on Wednesday, hijamah is not allowed to be performed at all, if the 17th, 19th and 21st comes on Wednesday then one must not perform (cupping) hijamah on this day due to the prohibition.
If the 17th, 19th and 21st day comes on Friday, Saturday or Sunday then you can perform hijamah, only if it is necessary due to urgent need.
Nabi رضي الله عنها said “Whoever performs (cupping) hijamah on the 17th, 19th or 21st day (of the Islamic, lunar month) then it is a cure for every disease”.

Question 2: What is the rule for performing cupping (hijamah) on Wednesday and Wednesday night (which precedes it)?
Answer 2: (Wet Cupping) Hijamah is prohibited on Wednesday due to a strong prohibition of (Wet cupping) hijamah on that day and its’ night should not be done at all. (Refer Hadees no 38 from above).

Question 3: What are the rules to perform hijamah on Friday, Saturday and Sunday and their nights?
Answer 3: It is not allowed (prohibited) hijamah on these days.
However, when there is urgent need  of Hijamah for a sick person then Hijamah can be performed on these days.

Question 4: What are the rules for performing hijamah on the nights of Monday, Tuesday and Thursday?
Answer 4: It is allowed to perform hijamah on these days. Thursday is best, than Monday & Tuesday is the last option. However try to avoid Tuesday also as this is day of blood & bleeding may not stop soon.

Question 5: Are these following places from the Sunnah point
a) Al-Kaahil. b) Al-Akhda’ain. c) Top of the head Umm Mugheeth.
Answer 5: These are from the main points for hijamah and they are reported in the Sunnah.
Hijamah is performed wherever it is required, such as the top and bottom of one’s back, the middle of one’s shin, or the back of one’s heel.

Question 6: Are there any other Sunnah points for hijamah?
Answer 6: It is reported that Nabi رضي الله عنها performed hijamah at the back of the heel due to pain being present there. (Above a diagram is given of Sunnah points).

Question 7: Is it from the Sunnah to keep repeating the hijamah every month or every year if the person is ill or not ill?.
Answer 7: For a normal person it is good to do hijamah every three months. As for the sick person then every month because cupping (hijamah) is considered from the Prophetic medicine.

Question 8: Is it from the Sunnah to have a bath after hijamah and after how many hours should one take a bath?
Answer 8: It is good to take bath after Hijamah as the Hadees mentions.
But the person should take care of the cut region
and apply antiseptic ointment or olive oil.
Hadees: – Narrated A’isha رضي الله عنها that Nabi رضي الله عنها used to take a bath from four things; after sexual intercourse, on Fridays, after extracting blood from his body and after washing a dead body. : Reference Bulugh Al-Maram: 112; Book No. 1, In English; Book no. 1, Hadees no 120.

Question 9: Are there any signs that a person is affected with magic, jealousy toward him/her, or evil eye (nazar) after hijamah?
Answer 9: In most cases the person who is affected by magic or etc, will vomit after cupping (hijamah) and sweat much.
And may find it very difficult to continue hijamah, but should undergo hijamah.

Question 10: What does the following signs in the blood means; bubbles, strands of blood, white strands, blood bubbling over?
Answer 10: Bubbles: Could be due to air coming out due to hair or a broken cup.
Strands of blood: Proof that the blood is not clean or the blood is clotting quickly due to blood clots in the body.
White strands: This seems to be due to a particular disease and infected blood.

Concepts of Al Qayyim (r) about Hijamah

He was a pioneer of His time as a Hakim & etc.
He considered concepts of Ibn Sina (r)
1. Hijamah purifies the superficial surface of the body & is safe for children, old, weak etc.
2. It is best in hot climate and diseases due to hot climate. (Like blood pressure, heart diseases, lungs diseases etc.)
3. It is Mustahaab.
4. Select the site according the diseases.
5. It is better to do in morning and on empty stomach.
6. Afternoon will be ok.
7. It is Mustahaab to do on Monday, Tuesday, and Thursday.
8. And try to avoid on Wednesday, Friday & Saturday.
9. Do not do Hijamah immediately after bath.
10. In emergencies it can be done at anytime, any day
11. It is better in summer & hot countries.

Other rules
1. Do not drink alcohol, tobacco or etc for least 24 hours before & after Hijamah.
2. Do not drink cold water or cold drinks for at least 24 hours before & after Hijamah
3. Do not have sex for at least 24 hours before & after Hijamah.
4. Clean the site with anti septic lotion & powders before & after Hijamah.
5. Apply a small bandage at the site after Hijamah.
6. Choose the site according to diseases & pain sites.
7. Upper back, shoulder, below neck & sides of neck are site of choice.
8. Toxins of body get collected at the upper back region, so Hijamah is done mostly on upper back.
9. Sites of acupuncture can be considered.
10. It corrects the lymphatic & blood flow.
11. Do not eat or drink immediately before & after Hijamah.

Scientific benefits of Hijamah

1. Makes the blood pressure normal.
2. Can be used in eclampsia, chronic poisoning, polycythaemia & mal functioning of right or left heart.
3. Good in nephritis, blood diseases, pain, neuralgia, sciatica, rheumatic diseases, rheumatoid arthritis, diabetes, venous diseases, varicose vein, lymph edema, gouts, piles, B.H.P, thyroidism, low libido, gastric ulcers, bed wetting.
4. Atherosclerosis, obesity, migraine, eye diseases, liver diseases, convulsion, menstrual disorders.
5. Degenerative diseases of brain, psoriasis, uterine bleeding, emaciation, fibroids, elephantiasis, hemiplegia etc.

Contraindications

(means where Hijamah should not be under gone)
1. Low blood pressure, weak heart function.
2. Very weak person.
3. Fever, motions, vomiting, afraid.
4. HIV, hepatitis.
5. Immediately after bath, meals & sex.
6. Dialysis, valvular diseases of heart.
7. Haemophillia, allergy.
8. Anaemia, bleeding disorders, improper clotting time.
9. Unconsciousness & fits.
10. Patient taking heavy dose of aspirin, clopidrogel or warfarin.
11. Dengue, malaria, typhoid, chickengunya.
12. Pregnancy.

Cut for Hijamah: – Incision (cuts of Hijamah)
it should be according to lines of langerhans. Means in the direction & shape of below given lines.
Because the healing is faster & scars are less after Hijamah
Hijamah5 Hijamah6
Science & Hadees regarding Hijamah

Some of the scientific aspects regarding the mode of action of Al-Hijamah (Cupping Therapy) as follows:
Dr. Naseer Saleh has written that; Hijamah (cupping therapy) is the process to extract nitrate toxicosis in humans which occurs through enter hepatic metabolism of nitrates to ammonia, with nitrite being an intermediate. Nitrites oxidize the iron atoms in hemoglobin from ferrous iron (Fe2+) to ferric iron (Fe3+).
An Egyptian Physician Dr Sahbaa has written that Cupping exerts marked improvement on the clinical condition of patients especially visual analogue, scale of pain, it significantly reduces the laboratory markers of disease activity and it modulates the immune cellular conditions particularly of innate immune response NK cell % and adaptive cellular immune response SIL-2R.
Dr. Katase from Osaka University maintained that Hijamah (cupping) influences the composition of blood as it increases red and white blood cells and changes acidic blood into alkaline or neutral blood, resulting in its purification. It also cleanses the body of accumulated irritants that cause inflammation.
In the British Medical Journal Feb. 23, 1924 P; 352, Dr Robert J. Simons (French) has concluded that cupping is worthy of a place in modern therapeutics on the basis of following reasons:
After performing cupping, we observe that the colour of the skin changes from clear pink to dark red, due to extravasations of blood from the capillaries into the flesh. This deep tissue blood falls into decay; the red globules break up and set free the antitoxins that impregnate them. Besides that, we observe extensive polynucleosis, which enables the patient to resist infectious pathogens. In surgery, cupping is used in the treatment of deep abscesses, boils, and anthrax after the incision. It draws up the matter, almost without pain, and allows rapid healing of the wound.
In the Internet Journal of Alternative Medicine. 2007 Volume 4 Number 1, it is stated: At a biological level, similar to acupressure and acupuncture, cupping therapy works by stimulating or activating (1) the immune system; (2) Encephalin secretion; (3) neurotransmitter release; (4) vasoconstriction and vasodilatation, and (5) the gates for pain in the CNS which interpret the pain sensation (NIH Consensus Development Panel, 1998). Lastly, it is believed that stimulation of cupping points can lead to the pain gates being overwhelmed by the increasing frequency of impulses, ultimately leading to closure of the gates and hence reduction in pain (Oumeish, 1998; Cad well, 1998).
In the American Journal of Chinese Medicine, Vol. 36, No. 1, p 42, it has been written that the mechanism of wet-cupping is dominated by influences in neural, hematological, and immune system functioning.
In the neural system, the main effect is likely regulation of neurotransmitters and hormones such as serotonin (of platelet), dopamine, endorphin, CGRP (Calcitoni-Gene Related Peptide) and acetylcholine. Moreover, it seems that wet-cupping has an effect on the negative charge of neuronal cells.
In the hematological system, the main effect is likely via two pathways: (a) regulation of coagulation and anti-coagulation systems (e.g., decrease in the level of hematological element such as fibrinogen), and (b) decrease in the HCT (Hematocrit), followed by increase in the flow of blood and in the end organ oxygenation.

In the immune system, the main effect is likely via three pathways
(a) Irritation of the immune system by producing local artificial inflammation, followed by activation of the complementary system and increase in the level of immune products such as interferon and TNF (Tumor Necrotizing Factor); (b) Effect on the thymus; (c) Control of traffic of lymph and an increase in the flow of lymph in lymph vessels.
Now let us revive the forgotten Sunnah of Our Beloved Prophet and get blessings of Allah in this world and Hereafter.


Conclusion of Hadees

1. Hijamah (cupping) is among the best treatment for various health problems. Please refer Question & answer block. This lesson has 52 Hadees.

Blood donation & transfusion

Dear brother, you should know that the medical treatment should be done by permissible means of Islam. It is known that using shed blood is forbidden as mentioned in The Qur’an, Allah Says (Interpretation of meaning): {“He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine,”}[2:173].
He also Says: {“Forbidden to you (for food) are: Al-Maytatah (the dead animals – cattle-beast not slaughtered), blood,”}[5:3].
But if a person is compelled to use the blood of a person, and there is no other way for his treatment, then using it is permissible provided that medical authorities confirm that this is the only way for this treatment. Because Allah Says: after declaring it forbidden {But if one is forced by necessity without will disobedience or transgressing due limits, then there is no sin on him.}[2:173].
He also Says: {“while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? And surely many do lead (mankind) astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.”}[6:119].
Therefore, one can donate his blood if this does not cause him any harm. It is permissible also to make this request from a Muslim or someone else for the purpose of saving the lives of compelled people be they Muslims or non-Muslims who are not in a state of war with Muslims.
Therefore, whoever donates his blood to save the lives of people, indeed, he gets a good reward for that if he does so for the sake of Allah. Allah Says (interpretation of meaning): {Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messengerﷺ) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allah and His Messengerﷺ shall have only the recompense of the like thereof, and they will not be wronged.}[6:160].
Allah also Says: {So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.}[99:7-8].
No one knows the amount of reward Allah will grant him for this act (Fatwa no. 87533; date 3rd Rabee Al-Awwal 1425; 22-4-2004).

Question & Answer on Blood Donation & Blood Transfusion

Answered by Mufti Muhammad Ibn Adam, Darul Iftaa (Leicester, UK).
 
Question: – We are from local newspaper based in Blackburn targeting the Asian communities in Lancashire and Greater Manchester. We have worked with the National Blood Service in promoting the donating of blood and as you will be aware there are misconcept within the Muslim community on blood & organ donation. We would like you to provide us the Islamic view on this issue so we can try to tackle this topic through editorial and informative articles.
Answer: – In the name of Allah, Most Compassionate, Most Merciful, It is a well known principle of Shariah that all the organs and parts of a human body whether one is a Muslim or a non-Muslim are sacred and must not be tampered with. To take benefit from any part of a human without a need is unlawful (haram). This also includes blood, for it is an integral part of a human. There are two reasons for the impermissibility of taking benefit from another person’s blood. Firstly, it is sacred like all other parts of a human. Allah Most High says: “And verily we have honored the children of Adam” (Surah al-Isra, V.70).
However, Islam is a religion of mercy and caters to all the problems faced by humanity. It acknowledges the needs of people, thus gives concessions and dispensations wherever needed. Allah Most High says: “On no soul does Allah place a burden greater than it can bear” (Al-Baqarah: 286). The famous principle of Fiqh states: “Necessity makes prohibition lawful” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, p. 85).
Hence, it can be said that blood transfusion is lawful as a necessity just as Islamic law has permitted women’s milk for infants out of necessity, despite it being part of a human body.
The second reason is the impurity of blood. This has been discussed earlier that impure and unlawful things become permissible in cases of need and necessity.
In light of the foregoing, it would be permitted to donate and transfuse blood under the following conditions: –
a) The donor is mature and sane.
b) The donor willingly donates his blood. If he is compelled to do so, it will not be permissible.
c) There is no apparent risk to the life or health of the donor.
d) There is absolute necessity in donating blood in that there is a definite risk to the life of a patient, and in the opinion of the medical expert, there is no other way in saving his/her life.
e) There is a need for it, that is, there is no risk to the life, but in the opinion of the experts, restoration of health may not be possible without it.
f) There is no reasonable alternative.
g) It is not for the sake of beautification or any other additional benefit.
h) Transfusion of blood must not be carried out by way of buying and selling, for trading in human parts is never permissible. However, if one is in need of blood desperately and the only means to obtain the blood is to purchase it, then only will it be permissible to pay for the blood. This is discussed further in the following section.
 
Question: – Is there anything wrong with donating blood to non-Muslims?
Answer:- Donating blood to whoever is in need is permissible as long as the person in need does not display explicit enmity and hatred toward Islam and Muslims. However, it is not necessary to ask about the status of the beneficiary; rather, it is allowed to donate unless proven otherwise.
Dr. Main Khalid Al-Qudah
Question: –The procedure for donating platelets is this: Blood is removed from the body. The removed blood is put into a machine — a centrifuge — that removes the platelets. Then, the remains are infused into the body of the donor. Is donating in this method permissible?
Answer: – Donating blood is permissible according to the resolutions of the fiqh assemblies and boards of grand scholars, etc., and this way of donating platelets is considered by the experts to be a safe way of doing that. Therefore, it is permissible.
The above ruling is but out of recognition for the necessity of these procedures for the preservation of life — a prime Islamic objective; this would not be allowed without a legitimate need.
Dr. Hatem al-Haj
Question: – What is the Islamic ruling on blood donation? Specifically, I am referring to donating blood in America and knowing it will probably go to non-Muslims.
Answer: – It is permissible for a Muslim to donate blood to a non-Muslim, except when that non-Muslim is known to be in a position of fighting the Muslims (either by belonging to a state which is in a state of war with Muslims or by supporting aggression towards them). In such a case it is not permissible to donate blood, because this will help them to fight Muslims. If the Muslim has no way of knowing to whom his blood will go, he should act according to what he thinks is most likely to happen. If he thinks that it is most likely to go to a kaafir who is not fighting the Muslims, it is permitted to donate, and otherwise it is not.
Fataawaa Islaamiyyah, Jama‘Al-Musnad, 4/415
Question: – Is it permissible for me to donate blood to a sick person who is about to die and is not a Muslim? Praise be to Allah. I do not know of any reason why one cannot do that, because Allah, may He be glorified and exalted, says in His Holy Book (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity” (al-Mumtahinah 60:8)
Answer: – Allah is telling us that with regard to those disbelievers who do not fight us or drive us out of our homes, He does not forbid us to be kind to them, treat them nicely and help the one who is in urgent need of help. The mother of Asma’ Bint Abu Bakr رضي الله عنها came when she was still a disbeliever to her daughter in Madinah, at the time of the truce between the Prophet صلی اللہ علیہ وسلم  and the people of Makkah, to ask her to uphold ties of kinship. Asma’ consulted the Prophet صلی اللہ علیہ وسلم about that and He صلی اللہ علیہ وسلم told her to uphold ties of kinship with her, and said: “Uphold ties of kinship with your mother” when she was still a disbeliever.
So if a non-Muslim who is living under Muslim rule or a non-Muslim who is on peaceful terms with us, with no war between him and us, is in need of that, there is nothing wrong with giving blood to him as an act of charity, and you will be rewarded for that, because there is nothing wrong with giving aid to one who is in need of charity.
Shaykh ‘Abd al-‘Azeez ibn Baaz
Fataawa Noor ‘ala al-Darb, 1/292, 293
Question: – The blood bank gives gifts to blood donors, such as prayer-rugs, key-rings or some money. Please tell us what Islam says about these gifts.
Answer: – It is not permissible to sell blood, because of the report in Saheeh al-Bukhari from the Hadees of Abu Hudhayfah, who said: “I saw my father buy a cupper [a person who does cupping] and order that his tools be broken. I asked him about that and he said, ‘The Messenger of Allaah Nabi صلی اللہ علیہ وسلم forbade the price of blood,’” (Al-Bukhari, 3/12, 43; Ahmad, 4/308, 309). Al-Haafiz said in Al-Fath: what is meant by the prohibition of blood is the same as the prohibition of dead meat and pork. It is haraam according to scholarly consensus, i.e., selling blood and taking its price. And Allaah knows best.
From Fataawaa al-Lajnah al-Daa’imah, 13/71

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