Hijama (Cupping) During Ramadan Fasting and Its Benefits
- www.UAEacupuncture.com
- Apr 9, 2022
- 5 min read
Abdullāh bin 'Abbās (radiyallāhu 'anhumā) said: "The Prophet (salallāhu 'alaihi wasallam) made cup holders for himself during ordination and fasting." In another hadith, Shaddād bin Aws (radiyallāhu 'anhu ) ) said: "The Apostle of Allah (salallāhu 'alaihi wasallam) met a man receiving a cup during Ramadan, so he said: 'The fast of the cupbearer and the cup are broken."
According to Anas bin Malik (radiyallāhu 'anhu), he said: "The first time cupping of fasting people was disapproved of in Jafar bin Abi Talib (radiyallāhu 'anhu) Cupping yourself while fasting. So the Prophet (salallāhu 'alaihi wasallam) met him and said, "Both of them broke the fast. "Afterwards, the Prophet (salallāhu 'alaihi wasallam) allowed cupping for fasting." And Anas ibn Malik (radiyallāhu 'anhu) cupped himself while fasting.
Hijama is the extraction of blood from the body using a cupping device. It is a famous remedy for the Prophet's treatment (salallāhu ‘alaihi wasallam). The Prophet (salallāhu 'alaihi wasallam) said: "If there is any benefit in your remedy, it is a mouthful of honey, a cup of copper, or fire, but I do not like fire."[4]
Therefore, if the cupping technique is proficient, the cupping coincides with the correct day, and the body is treated, then the cupping can be approved by Allah. If all these conditions are met, bad blood will leave the body. Allah's Apostle (salallāhu 'alaihi wasallam) said: "Whoever wants to receive the cup, let him look for the 17th, 19th and 21st days of the [lunar] month - don't let any of you let his blood run rampant for As for killing him."
Ibn 'Umar (radiyallāhu 'anhumā) said: "O Nafi, my blood is boiling, find me a cup, but if you can, make it like a gentleman, not an old man or a little boy, because I heard the Messenger of Allah (salallāhu 'alaihi wasallam) say: "Cupping on an empty stomach is better, there is healing and blessings in it, it increases one's intelligence and memory. So, cup on Thursday for the blessing of Allah and avoid cupping on Wednesday, Friday, Saturday and Sunday. Have a drink for yourself on Mondays and Tuesdays, for those are the days when Allah relieves the suffering of Ayub (alaihis-salām) - he inflicts on him on Wednesdays, and leprosy and vitiligo appear only on Wednesdays or Wednesday nights. '"
Ibn 'Abbās said that the Prophet (salallāhu 'alaihi wasallam) made cup holders for himself during his ordination and fasting. Thus, this proves that he was ordained for Hajj or "Umrah" and that he was cupped while fasting. This was during the Messenger's last Hajj (salallāhu 'alaihi wasallam). Before that, it was banned, as Anas (radiyallāhu 'anhu) says: "The first time fasting people disapproved of cupping was when Jafar bin Abi Talib (radiyallāhu 'anhu) himself cupped while fasting So the Prophet (salallāhu 'alaihi wasallam) met him and said: "Both of them broke the fast. "Afterwards, the Prophet (salallāhu 'alaihi wasallam) allowed cupping for fasting people." And Anas ibn Malik (radiyallāhu 'anhu) would serve himself a cup while fasting.
Therefore, the Messenger of Allah (salallāhu 'alaihi wasallam) initially forbade cupping while fasting, which is also reported in the hadith of Shaddād bin Aws (radiyallāhu 'anhu), and later he allowed it, which is proof that this permission was abolished before the ban.
Most scholars and three of the four prominent madhhabs imams believe that the fasts of fasting persons are not broken by cupping according to the Hadith of Anas (radiyallāhu'anhu), which is proof that it was initially forbidden, which was then later allowed, and Anas himself was cupped on that basis.
Contact Natural Healing Cupping Clinic now at 04-3483896 or WhatsApp https://wa.me/971544283720 to make the appointment with our DHA licensed, professional Hijama Cupping Specialist.
قال عبد الله بن عباس رضي الله عنه: "كان النبي صلى الله عليه وسلم يصنع لنفسه ماسكات أكواب في الرسامة والصيام". وفي حديث آخر قال شداد بن أوس رضي الله عنه: "التقى رسول الله صلى الله عليه وسلم برجل كان يأكل في رمضان فقال: صوم الكأس وكأس الكأس. . "
وفي حديث أنس بن مالك رضي الله عنه قال: "أول مرة نكرت حجامة الصائم في جعفر بن أبي طالب (رضي الله عنه) ، فالتقى النبي صلى الله عليه وسلم. فقال: كلاهما أفطرا. وبعد ذلك سمح النبي صلى الله عليه وسلم بالحجامة بالصيام. وأنس بن مالك (رضي الله عنه) اعتدى على نفسه وهو صائم.
الحجامة هي سحب الدم من الجسم باستخدام جهاز الحجامة. وهو علاج مشهور لمعاملة الرسول صلى الله عليه وسلم. قال النبي صلى الله عليه وسلم: "إن كان في علاجك نفع فهو لقمة عسل أو كأس نحاس أو نار ، لكني لا أحب النار".
لذلك إذا كانت الحجامة جيدة وصادفت الحجامة اليوم الصحيح ، وعولج الجسم ، فالحجامة يوافق الله عليها. إذا تم استيفاء كل هذه الشروط ، فإن الدم الفاسد سيخرج من الجسم. قال رسول الله صلى الله عليه وسلم: "من أراد أن يأخذ الكأس ، فليبحث عن أيام 17 و 19 و 21 من الشهر [القمري] - لا تدع دمه يسيل من أجله". لقتله ".
قال ابن عمر (رضي الله عنه): يا نافع دمي يغلي فابحثني عن الكأس ، وإن استطعت اجعله كرجل لا شيخ ولا غلام ، لأنني سمعت رسول الله صلى الله عليه وسلم. قال الله صلى الله عليه وسلم: "الحجامة على بطن خاوية أفضل ، وفيها شفاء وبركات تزيد من ذكاء المرء وذاكرته. لذا ، كأس يوم الخميس على نعمة الله وتجنب الحجامة يوم الأربعاء والجمعة والسبت والأحد. اشرب لنفسك شرابًا يومي الاثنين والثلاثاء ، فهذه هي الأيام التي يريح الله فيها من معاناة أيوب (عليه السلام) - يصيبه به يوم الأربعاء ، ولا يظهر عليه إلا في ليالي الأربعاء والأربعاء. ""
قال ابن عباس: إن النبي صلى الله عليه وسلم كان يصنع لنفسه ماسكات أكواب في رسامته وصيامه. وبهذا يثبت أنه رُسم للحج أو العمرة وانه صائم. كان هذا في آخر حج للرسول صلى الله عليه وسلم. قبل ذلك نهى عنه ، كما يقول أنس رضي الله عنه: "أول مرة صام الناس ممنوعين من الحجامة كان جعفر بن أبي طالب (رضي الله عنه) نفسه مكروها أثناء الصيام فاجتمع النبي صلى الله عليه وسلم. فقال: كلاهما أفطرا. وبعد ذلك سمح النبي صلى الله عليه وسلم بالحجامة للصائمين. وكان أنس بن مالك (رضي الله عنه) يقدم لنفسه كأسًا في صيامه.
لذلك نهى رسول الله صلى الله عليه وسلم في البداية الحجامة أثناء الصيام ، وهو ما ورد في حديث شداد بن أوس ، ثم أجازه فيما بعد ، وهذا دليل على إلغاء هذا الإذن من قبل. الحظر.
يعتقد معظم العلماء وثلاثة من أئمة المذاهب الأربعة البارزين أن صيام الصيام لا يفطر بالحجامة حسب حديث أنس ، وهو دليل على النهي عنها في البداية ، ثم سُمح بها فيما بعد ، وقد تم تقزيم أنس نفسه. هذا الأساس.
يقدم مركز ناتشورال هيلينج الطبي علاج حجامة على مستوى عالمي من قبل أطباء حجامة مرخصين ومحترفين. اتصل بنا الآن على 04-3483896 أو WhatsApp https://wa.me/971544283720 لتحديد الموعد.
This topic always makes me think about how different bodies handle fasting differently — some people can do a lot and feel fine, others get wiped out by anything that draws blood. Even if hijama is permitted, it seems wise to be conservative if you’re prone to low blood pressure. Not sure why, but that “know your body” angle is similar to what I’ve seen with styling systems like StyleLookLab — the framework matters, but the individual tolerance matters more.
I like that you brought up the “benefit depends on doing it properly / right day / right body condition” part, because people treat hijama like it’s automatically good no matter what. During Ramadan especially, I’d think recovery and hydration matter more than usual, even if it doesn’t technically invalidate the fast. Off-topic, my feed has been full of people turning everything into “studio-style” images with fun ghibli ai edits , and it’s kind of the same vibe — technique and timing make a huge difference to the outcome.
The bit about “if the cupping technique is proficient” feels understated — I’ve seen sessions where people go way too hard, and then of course it becomes a problem during Ramadan because you’re already dehydrated. Would you personally say it’s safer to schedule it close to iftar so you can rehydrate right after? Totally unrelated, but it’s funny how “submission” workflows are everywhere now, from clinics to directories like hrefgo , and the quality still comes down to the human doing it right.
Interesting how a lot of the disagreement comes down to reconciling narrations and what came later/earlier — it’s basically “versioning” for rulings. Do you know if the scholars who still discourage hijama while fasting treat it as makruh because of the weakness risk, or because they take the “both broke the fast” report more literally? That kind of “decode what was intended” process always makes me think of stuff like a simple caesar cipher decoder tool , where context matters as much as the text.
What I’m still a bit unsure about is the “doesn’t break the fast” vs “better to avoid if it makes you weak” line — those can be technically consistent but people read them as contradictory. If someone gets lightheaded from cupping, would you say it’s more of a timing issue (do it after iftar) than a fiqh issue? Randomly, this debate about technical vs practical consequences reminds me of how people argue over tiny “rules” in games like https://blockblast.co , where the real problem is just not painting yourself into a corner.