Bukhari

Hadith Commentary:

Half-head pain is called "adha sisi" (hemicrania/migraine); it is a very distressing pain. In this condition, the Messenger of Allah (sallallahu alayhi wa sallam) had cupping (hijamah) performed on his head. It is thus understood that the treatment for this pain is precisely what he (sallallahu alayhi wa sallam) did.

Hadith Commentary:
Migraine is a very painful illness that arises due to a disorder in the stomach. Because of heat in the stomach, vapors rise which reach the brain. If these vapors do not find an outlet, pain occurs throughout the head, and if the vapors move towards one side, pain is felt on that side, which is called migraine or pain in half the head. By cupping (hijama), relief from this pain is achieved.

Chapter of Sahih Bukhari Hadith No. 5694: «بَابُ أَيَّ سَاعَةٍ يَحْتَجِمُ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading by posing the question: At what time should one have cupping (hijamah) done? He left this issue as a question and mentioned under the chapter heading one athar (statement of a Companion) and one marfu‘ (Prophetic) hadith. In the athar, cupping at night is mentioned, while in the hadith, the day is mentioned. So how will the timing be determined here? And how will the chapter heading and the hadith be relevant to each other?

Allamah Abdul Haq al-Hashimi rahimahullah writes:
«ظاهر صنع الامام البخاري رحمه الله : أن الحجامة تصنع عند الاحتياج ولا تقييد بوقت دون وقت، لأنه ذكر الاحتجام ليلاً، وذكر حديث ابن عباس، وهو يقتضي كون ذالك وقع منه نهارا .»
“That is, cupping (hijamah) can be done whenever there is a need; there is no restriction of time for it, because in the athar, cupping at night is mentioned, and in the hadith narrated from Ibn Abbas radi Allahu anhuma, the day is mentioned.”

Hafiz Ibn Hajar rahimahullah writes:
“The purpose of Imam Bukhari rahimahullah is that there is no fixed time for cupping (hijamah)... Therefore, Imam Bukhari rahimahullah, after this, mentioned the suspended narration (ta‘liq) of our master Abu Musa radi Allahu anhu, that he had cupping done at night, and he narrated the report of our master Abdullah ibn Abbas radi Allahu anhuma that the Noble Prophet sallallahu alayhi wa sallam had cupping done while he was fasting.”

Muhammad Zakariyya Kandhlawi rahimahullah says:
“Through the chapter heading, Imam Bukhari rahimahullah has mentioned the generality of time, not to introduce any specific time. The ahadith that indicate cupping at certain suitable times are not according to the conditions of Imam Bukhari rahimahullah. It is as if he rahimahullah has indicated that cupping should be done when needed (i.e., there is no restriction of time).”

Some scholars have also said that Imam Bukhari rahimahullah has alluded to the ahadith of Abu Dawud and others, in which the details of the days for cupping are mentioned.
Thus, Hafiz Ibn Hajar rahimahullah writes:
«لعل البخاري يشير إلى حديث عند ابي داؤد، فيه تفصيل الأيام للاحتجام .»

Ibn al-Mulaqqin rahimahullah says:
«لم يصح فيه شيئي عند البخاري فذالك لم يتعرض لها وقد وردت فيها احاديث .»
That is, the narrations regarding the specification of days and times are not correct according to Imam Bukhari rahimahullah, which is why he did not present those narrations.

That is, the first inclination of Imam Bukhari rahimahullah seems to be that he considers cupping in general to be permissible without any restriction of time or day. Therefore, the very purpose of presenting one hadith and one athar is to indicate cupping both during the day and night; from here, the relevance between the chapter and the hadith is established.

As for the other narrations regarding cupping, in which the days are specified, we will mention them so that the issue becomes clearer, for example:
«عن انس رضى الله عنه أنه عليه السلام كان يحتجم فى الأخدعين والكاهل، وكان يحتجم لسبع عشرة وتسع عشرة واحدىٰ وعشرين .»
From this hadith, it is established that cupping should be done on the 17th, 19th, and 21st of the month.
«عن ابي هريرة رضى الله عنه مرفوعاً من احتج لسبع عشرة وتسع عشرة وإحدى وعشرين كان شفاء من كل داء .» [ابوداؤد رقم : 3861۔ وقال النووي في ”المجموع“ اسناده حسن على شرط مسلم]

In one narration, the words are:
«من احتجم يوم الأربعاء ويوم السبت فأصابه وضح فلا يلومن الا نفسه .» [رواه الحاكم : 409/4، البيهقي : 340/9 - وقال البيهقي : سليمان بن ارقم ضعيف۔ قال الذهبي رحمه الله فى التلخيص سليمان ضعيف : 409/4]
In this narration, there is a prohibition of cupping on Wednesday and Saturday, but its chain is weak.

Another narration, which Imam ‘Aqili rahimahullah mentioned in “al-Du‘afa’”, states:
«عن كبشة بنت ابي بكرة عن أبيها انه كان ينهٰى أهله عن الحجابة يوم الثلاثة، ويزعم عن رسول الله صلى الله عليه وسلم بأن يوم الثلاثاء يوم الدم وفيه ساعة لا يرقا .» [الضعفاء للعقيلي : 150/1، والألباني فى الضعيفة : 2251]
From this narration, there is a prohibition of cupping on Tuesday, but this too has a weak chain.

In Ibn al-Jawzi rahimahullah’s “al-‘Ilal al-Mutanahiyah”, it is stated:
«عليكم بالحجامة يوم الخميس فإنها تذير فى العقل .» [العلل المتناهية : 394/2]
From this narration, it is established that cupping should be done on Thursday, but this narration is also not authentic.
«وقال لا يصح عن رسول الله صلى الله عليه وسلم»

Hafiz Ibn Hajar rahimahullah says, regarding the narration transmitted by Ibn Majah and Tabarani:
«نعم العبد الحجام يذهب الدم ويخفف الصلب ويجلو عن البصر وان خير ما تحتجمون فيه يوم سبع عشرة ويوم تسع عشرة وأحد وعشرين .
”قال الحافظ في“”إتحاف المهرة 619/7“
”قال على بن مديني : سمعت يحيىٰ بن سعيد القطان يقول : قلت لعباد بن منصور، سمعت هذا الحديث ممن ؟ قال حدثني ابن ابي يحيىٰ عن داؤد بن الحصين عن عكرمة، فعلٰى هذا فالحديث معلول“» [وضعفه الألباني فى الضعيفة : 2036]
In “Jami‘ al-Usul”, it is narrated from our master Imran radi Allahu anhu:
«أن رسول الله صلى الله عليه وسلم كان يحتجم يوم سبعة عشرة وتسعة عشرة وأحد وعشرين .» [جامع الأصول : 7/ 544]
That is, the Noble Prophet sallallahu alayhi wa sallam had cupping done on the 17th, 19th, and 21st of the month.

Another narration is from Abu Dawud:
«عن سلمٰى خادم رسول الله صلى الله عليه وسلم قالت : ما كان أحد يشتكي إلى رسول الله صلى الله عليه وسلم وجعاً فى رأسه الا قال : ”احتجم“ ولا وجعاً فى رجليه الا قال”اخضبهما“ .» [ابوداؤد، رقم : 3858 - الصحيحة للالباني : 2059]
That is, whenever someone came to the Noble Prophet sallallahu alayhi wa sallam complaining of a headache, he sallallahu alayhi wa sallam would say: “Have cupping done.” And whoever complained of pain in the feet, he would say: “Apply henna.” In terms of its chain, this narration is weak.

In Abu Nu‘aym rahimahullah’s “al-Tibb”, it is stated:
«عن ابن عباس مرفوعاً : الحجامة فى الرأس شفاء من سبع الجنون والجذام والبرص والنعاس ووجع الاضراس والظلمة يجدها فى عينيه .» [الطب النبوي : 359/1- الطبراني فى الكبير : 21/29 - المجروحين لابن حبان : 86/2]
In these ahadith, both the days and the dates are mentioned: that cupping should be done on the 17th, 19th, and 21st; likewise, it should be done on Thursday, Friday, Saturday, Sunday, and Monday. There is a prohibition of Wednesday and, in one narration, Tuesday. All these narrations were not according to the conditions of Imam Bukhari rahimahullah, which is why he did not mention them, but only gave a slight indication.

Thus, Allamah Qastallani rahimahullah writes:
«وعند الأطباء أن أنفع الحجامة ما يقع فى الساعة الثانية أو الثالثة، وأن لا يقع عقب استفراع من حمام أو جماع ولا عقب بشبع ولا جوع وإنها تعجل فى النصف الثاني من الشهر، ثم فى الربع الثالث من أرباعه أنفع من أوله واٰخره، لأن الأخلاط فى اول الشهر تهيج وفي اٰخره تسكن فأولي ما يكون الاستفراغ فى اثنانه .» [ارشاد الساري : 15/10]
“That is, according to physicians, it is better to have cupping done in the second or third part of the day. It is not correct after a ritual bath (ghusl) or after intercourse (jima‘), nor is it proper in a state of extreme hunger or excessive satiety. It should be done in the last fifteen days of the month; the days from the 14th to the 23rd are most suitable, because in the beginning of the month, the bodily humors are in a state of agitation, while at the end of the month, they are settled. Therefore, the middle period is better, as it is the time when the humors are separated.”

Hadith Commentary:
It is understood that cupping (hijama) while fasting is permissible, and there is no specification regarding night or day in this matter.

Hadith Commentary:
(1)
From this it is understood that having cupping (hijama) performed does not break the fast. It is also evident that there is no restriction regarding night or day for having cupping done. However, in a narration from Abu Hurairah radi Allahu anhu, it is reported that the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever has cupping performed on the seventeenth, nineteenth, or twenty-first of the lunar month will be cured of every illness.”
(Sunan Abi Dawud, Book of Medicine, Hadith: 3861)
(2)
The matter of these dates pertains to the unseen (amr al-ghayb); we cannot provide any explanation for it.
Believing in them, it is recommended (mustahabb) to make a point of having cupping performed on these dates.
And Allah knows best.

Hadith Commentary:
In a case of severe necessity, it is permissible to undergo cupping (hijama) while in the state of ihram. By analogy, receiving an injection may also be considered permissible under such circumstances, provided that one is not fasting.

Hadith Commentary:
(1)
From this hadith, it is also understood that cupping (hijama) can be performed during travel and in the state of ihram, because the Messenger of Allah (sallallahu alayhi wa sallam) never assumed ihram while residing (at home); he always assumed ihram while traveling.
(2)
In any case, when a traveler or a person in ihram observes that there is agitation in his blood, he may have cupping performed to restore balance. However, it is necessary to seek the services of an expert in this field; otherwise, there is a risk of harm instead of benefit.
And Allah knows best.

Hadith Commentary:

Ibn Abbas (radi Allahu anhu) thus refuted the person who declared the wage of the cupper to be unlawful (haram).
The majority (jumhur) hold the view that it is lawful (halal).
Cupping (hijamah) is very beneficial in cases of blood heat (excess).
Among the Arabs, this treatment was common for this ailment.

Hadith Commentary:
The meaning of giving wages is that the profession of cupping (hijama) is permissible and valid for the one who performs it, and it is permissible for him to receive wages for this service.

Hadith Commentary:
The method of administering medicine through the nose is that the patient should be laid on his back, then something should be placed under his shoulders so that his head remains tilted downward. Then, after mixing the medicine with oil or water, a few drops should be put into his nose, or the medicine alone may be taken as snuff so that sneezing is induced by the medicine and the illness is expelled through the nose.
(Fath al-Bari: 10/183)

Hadith Commentary:
It is established that, in times of necessity, cupping (hijama) is permissible, and there is no prohibition for either the one who receives payment for performing cupping or the one who pays for it.
Cupping (hijama) as a treatment for blood purification is a very ancient remedy.
This was also the common practice in Arabia.

Hadith Commentary:
(1)
It is narrated from Abu Khayd radi Allahu anhu that his father bought a slave who used to perform cupping (hijamah). He broke all the instruments through which the slave performed cupping. When I inquired about this, he explained: The Messenger of Allah sallallahu alayhi wa sallam forbade taking payment for blood. (Sahih al-Bukhari, al-Buyu', Hadith: 2238) From this hadith, it appears that the business of cupping is not permissible, whereas the ahadith presented under the mentioned heading indicate that there is no objection to this profession. In reality, the Messenger of Allah sallallahu alayhi wa sallam forbade it because it is generally repugnant to people, and also because the dirty blood is collected in the mouth, which poses a constant risk that this impure blood might pass down the throat and enter the stomach. Therefore, due to the aspect of repugnance, it was prohibited. However, there is no harm in performing cupping (hijamah) and taking a wage for it, as Abdullah ibn Abbas radi Allahu anhuma explicitly stated at the end of the hadith that if this wage were unlawful, the Messenger of Allah sallallahu alayhi wa sallam would not have given it.

(2)
It should be noted that cupping (hijamah) as a treatment for blood purification is a very ancient and well-tried remedy. Among the Arabs, it was commonly practiced. A detailed discussion will be presented under Kitab al-Ijarah (Hadith: 2278), insha Allah.

Hadith Commentary: Qastallani states: "And it is the abrogator (nasikh) of the hadith 'The one who performs cupping (hajim) and the one who gets cupped (mahjum) have broken their fast,' because in some of its chains it is mentioned that this (latter) was during the Farewell Pilgrimage (Hajjat al-Wada'), etc."

That is, this hadith in which the mention of cupping (hijama) has come here is the abrogator (nasikh) of the other hadith in which it is stated that both the one who performs cupping and the one who gets cupped have broken their fast.

Its connection is with the Conquest of Makkah (Fath Makkah), and the other abrogating hadith is related to the Farewell Pilgrimage (Hajjat al-Wada'), which occurred after the Conquest of Makkah. Therefore, the established ruling now is what is mentioned here: that it is permissible to perform cupping (hijama) while fasting.

Hadith Commentary:
Vocabulary of the Hadith:
Isti‘ta‘:
To lie on one’s back and, by lowering the head with the help of something, to instill medicine into the nose so that the medicine reaches the affected area and, through sneezing, the impure material is expelled.

Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) had cupping (hijamah) performed by Abu Taybah, whose name was Nafi‘, and he (sallallahu alayhi wa sallam) gave him one sa‘ of dates as his wage. He also instructed his owner, Muhayyisah ibn Mas‘ud, to take less profit from him.

Hadith Commentary:
Benefits and Issues:
The meaning of "isti‘taṭ" is that the method of "sa‘ūṭ" was used,
that is, lying on the back,
lowering the head, and administering medicine through the nose,
so that it reaches the brain and induces sneezing,
by which the illness is expelled.

Hadith Commentary:
Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) spoke with the owner of the slave regarding his kharaj (tax/earnings),
so if the wage for cupping (hijama) had been forbidden,
then he (sallallahu alayhi wa sallam) would have said to him,
"Teach him some other work."
And he (sallallahu alayhi wa sallam), by declaring it (the earning from cupping) as khabeeth (impure/unpleasant),
ordered that it be fed to his riding animal or slaves.
It is not permissible to feed something forbidden to one's riding animal or slaves,
or it is only khabeeth in the same way
as he (sallallahu alayhi wa sallam) declared garlic and onion to be khabeeth.
The point is that the one who receives cupping must be given a wage,
but for the one who takes it (the wage), it is not preferable.

1:
From this narration, it is understood that cupping (hijama) is permissible while in the state of ihram.
However, if hair must be removed in the process of cupping, then paying a penalty (fidya) becomes obligatory.
This fidya is: slaughtering a goat,
or fasting for three days,
or feeding six needy people.

2:
In the narration of Anas radi Allahu anhu, it is mentioned that the Prophet sallallahu alayhi wa sallam had cupping performed on the back of his foot due to pain while in the state of ihram.

3:
In the narration of Abdullah ibn Buhaynah radi Allahu anhu, it is mentioned that the Prophet sallallahu alayhi wa sallam had cupping performed in the middle of his head at Lahy Jamal while in the state of ihram.

Commentary:
Note:
(This word is objectionable; the correct view is that when the Prophet sallallahu alayhi wa sallam had cupping (hijamah) done while in the state of ihram, he was not fasting, as has preceded, and the incident of having cupping done while fasting is a separate occurrence.)

Commentary:
Note:
The wording ((ihtajama wa huwa sa'imun)) is authentic, which is present in Sahih Bukhari with the chain of Abdul Warith.
And this context of Tirmidhi is found in Sunan Abi Dawud with the chain of Yazid from Maqsim from Ibn Abbas,
whereas Hakam and Hajjaj, in their narration from Maqsim, have not mentioned the word ((muhrim)).
In reality, the Prophet sallallahu alayhi wa sallam had cupping (hijamah) performed in both states separately,
which is mentioned in Sahih Bukhari with the chain of Wahib from Ayyub,
from Ikrimah,
from Ibn Abbas, that ((the Prophet sallallahu alayhi wa sallam had cupping performed while he was in the state of ihram,
and he also had cupping performed while he was fasting)): 1835, 1938).
It is thus clear that this act of having cupping performed did not occur in the state of fasting and ihram together,
rather, these are two separate incidents.

Benefits and Issues:
Benefit.
From the statement of Ibn Abbas radi Allahu anhu, the translation of the word "khabith" mentioned in the above Hadith number 3421 has become clear.

Benefits and Issues:
The wording of the hadith is subject to scrutiny.
For details, see: (Irwa’ al-Ghalil, Hadith number: 932)

Benefits and Issues:
According to the correct opinion, putting medicinal drops in the eyes and ears while fasting does not invalidate the fast, because in common usage this is not considered eating or drinking, nor is the medicine being introduced through the pathways of eating and drinking. However, if the medicine is used at night instead of during the day, this is more cautious, and there is no difference of opinion regarding this.

English Translation:

It is prohibited for a person in the state of ihram to shave the hair, but if cupping (hijama) is performed on any part of the body and it becomes necessary to remove some hair, then there is no harm in this. If it is performed on the head, then certainly some hair will have to be shaved. This is permitted according to the Shariah. Cupping (hijama) is not against the rules of ihram. The Messenger of Allah (sallallahu alayhi wa sallam) also had cupping performed on the middle of his head while in the state of ihram, but there is no mention anywhere of him giving any expiation (fidya) in return for shaving the hair. If he had given fidya, it would certainly have been mentioned, just as the mention of his having cupping performed is found. On the contrary, if the entire head is shaved, then its ruling is different from that of cupping, because the reason and nature of shaving are different; therefore, the rulings for both will also be different. In this case, giving fidya is necessary, just as the Messenger of Allah (sallallahu alayhi wa sallam) instructed Ka'b ibn Ujrah (radi Allahu anhu) to do. See: (Sahih al-Bukhari, al-Muhsar, Hadith: 1814, and Sahih Muslim, al-Hajj, Hadith: 1201)

Benefits and Issues:
➊
Al-Allamah al-Albani rahimahullah says:
This hadith is authentic with these words: that cupping (hijama) was performed while fasting and cupping was performed while in the state of ihram. (Meaning, the incidents of ihram and fasting are separate. It is not that both ihram and fasting were present at the same time and cupping was performed in that state.)
See: (Al-Irwa’ al-Ghalil, no. 932)

➋
Cupping (hijama) is a method of treatment
in which blood is drawn from the body in a specific manner.
A wound is made on the patient’s body with a sharp instrument, and then blood is sucked out by another means.
If someone performs cupping on another while fasting,
or a fasting person has cupping performed on him, does his fast break or remain valid? On this matter, there are two different opinions among the scholars.
Those who hold that the fast is broken use this very hadith as their evidence,
which is narrated from Thawban, Shaddad ibn Aws, Rafi‘ ibn Khadij, and Abu Hurairah radi Allahu anhum.
Imam Ibn al-Qayyim rahimahullah also holds this view. In contrast, it is narrated from Abdullah ibn Abbas radi Allahu anhu, Aisha radi Allahu anha, and even Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam had cupping performed while fasting, and according to them, cupping does not break the fast.
Anas radi Allahu anhu was asked,
“Did you (in the time of the Prophet) dislike cupping for the fasting person?” He replied, “No, it was only considered disliked due to weakness.” (Sahih al-Bukhari, Book of Fasting, Chapter: Cupping and Vomiting for the Fasting Person, Hadith: 1940)
Sa‘d ibn Abi Waqqas and Abdullah ibn Umar radi Allahu anhum also used to have cupping performed while fasting. (Muwatta’ Imam Malik, Book of Fasting, Chapter: What Has Come Regarding Cupping for the Fasting Person, Hadith: 276, 275)
Imam Malik rahimahullah said that cupping is only disliked for the fasting person due to the fear of weakness. (Muwatta’ Imam Malik, reference as above)
Shaykh Abdul Qadir Arna’ut writes in the footnotes of Jami‘ al-Usul:
The ruling that cupping breaks the fast is abrogated. (Jami‘ al-Usul: 6/295, Hadith: 4417, 4416)
Imam Shawkani rahimahullah, after discussing this issue, finally said:
The hadiths can be reconciled in this way:
Cupping is disliked for the one who becomes weak due to it, and if the weakness reaches such a level that it necessitates breaking the fast, then in that case, cupping is even more disliked.
And for the one who does not become weak,
it is not disliked for him (to have cupping performed).
Therefore, (أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ)
“The one who performs cupping and the one who has it performed have broken their fast”
must be taken in a figurative sense,
because the aforementioned evidences prevent us from taking it in its literal sense. (Nayl al-Awtar: 4/228, Chapters on What Invalidates the Fast, What Is Disliked, What Is Recommended, and the Chapter on What Has Come Regarding Cupping: 4/228)
The present writer submits that in such matters, it is appropriate to act with caution,
as was the practice of Abdullah ibn Umar radi Allahu anhu.
Imam Bukhari rahimahullah says regarding this:
Ibn Umar radi Allahu anhu used to have cupping performed while fasting,
then he abandoned this practice,
so he would have cupping performed at night,
and Abu Musa radi Allahu anhu also had cupping performed at night. (Sahih al-Bukhari, Book of Fasting, Chapter: Cupping and Vomiting for the Fasting Person, before Hadith: 1938)

Benefits and Issues:
➊
The Companion who performed cupping was Abu Taybah (radi Allahu anhu). (Sahih al-Bukhari, Book of Sales, Chapter: Mention of the Cupper, Hadith: 2102)
His name was Nafi'.
For details, see: (Al-Ikmal fi Asma' al-Rijal by the author of Mishkat al-Masabih)
He was a slave of the tribe of Banu Bayadah.
The Messenger of Allah (sallallahu alayhi wa sallam) not only gave him the well-known wage but also showed further kindness by asking his owners to reduce his kharaj. (Sahih al-Bukhari, reference as above)
Kharaj refers to the fixed amount that he was obliged to earn and give to his owners daily.

➋
Performing cupping (hijamah) and having it performed are permissible; therefore, its wage is lawful.

Benefit:
From this hadith, it is understood that cupping (hijama) is permissible while in the state of ihram. Its explanation is in [سنن ابـن مـاجـه : 2852], where Sayyiduna Anas radi Allahu anhu states: The Messenger of Allah sallallahu alayhi wa sallam had cupping performed on the back of his foot due to pain in his foot, while he was in the state of ihram. It should be noted that if hair must be removed in order to perform cupping, then a sacrificial animal (hady) will become obligatory.