❖ Ruling on Hijama (Cupping) While Fasting: Scholarly Opinions and Evidences
Written by: Qari Usama bin Abdus Salam (Hafizahullah)
There is a known scholarly difference regarding the ruling of cupping (ḥijāmah) during fasting:
To better understand this disagreement, it is essential to examine the Qur'an, Hadith, and the practice of the Companions.
Allah says:
"And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night."
(Surah Al-Baqarah: 187)
In this verse, only eating and drinking are mentioned as things that break the fast. There is no reference to cupping. Hence, further clarification must come from Hadith.
The Prophet ﷺ said:
"The one who cups and the one who gets cupped, both have broken their fast."
(Abu Dawud: 2367, Ibn Majah: 1679, Musnad Ahmad: 9413)
This Hadith is often cited by those who believe that cupping invalidates the fast. It is argued that extraction of blood leads to physical weakness, which is contrary to the spirit of fasting.
Imam Ahmad ibn Hanbal and Imam Ishaq held this opinion based on this Hadith.
Ibn Abbas (رضي الله عنه) reported:
"The Prophet ﷺ had cupping done while he was fasting."
(Sahih Bukhari: 1939)
This narration clearly shows the permissibility of cupping during fasting, as the Prophet ﷺ himself did it.
Thabit al-Bunani reported:
He asked Anas ibn Malik (رضي الله عنه):
“Did you used to have cupping done while fasting?”
He replied: “Yes.”
(Sahih Bukhari: 1940)
These narrations indicate that the Companions (Sahabah) also considered cupping permissible while fasting.
Evidences:
Evidences:
The stronger and more sound opinion is that cupping does not break the fast. This is based on the clear practice of the Prophet ﷺ and multiple Sahabah, as well as the support of the majority of jurists.
However, if a person is feeling weak and fears that cupping may cause harm or lead to breaking the fast, it is better to delay the procedure until after iftar.
✔ Cupping while fasting does not invalidate the fast, according to the stronger opinion.
✔ If weakness is feared, cupping should be postponed until after Maghrib.
✔ Those who follow the Hanbali school or wish to exercise caution may abstain—and this is respected.
✔ This is a matter of ijtihād (scholarly reasoning). Hence, no condemnation should be directed at someone who follows either opinion.
Written by: Qari Usama bin Abdus Salam (Hafizahullah)
Difference of Opinion Among Scholars on Cupping During Fasting
There is a known scholarly difference regarding the ruling of cupping (ḥijāmah) during fasting:
- Some scholars hold the view that it invalidates the fast.
- Others maintain that the fast remains valid even after cupping.
To better understand this disagreement, it is essential to examine the Qur'an, Hadith, and the practice of the Companions.
❖ Evidence from the Qur’an
Allah says:
"And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night."
(Surah Al-Baqarah: 187)
In this verse, only eating and drinking are mentioned as things that break the fast. There is no reference to cupping. Hence, further clarification must come from Hadith.
❖ Evidence from the Hadith
(A) Hadith Indicating that Cupping Breaks the Fast
The Prophet ﷺ said:
"The one who cups and the one who gets cupped, both have broken their fast."
(Abu Dawud: 2367, Ibn Majah: 1679, Musnad Ahmad: 9413)
This Hadith is often cited by those who believe that cupping invalidates the fast. It is argued that extraction of blood leads to physical weakness, which is contrary to the spirit of fasting.
Imam Ahmad ibn Hanbal and Imam Ishaq held this opinion based on this Hadith.
(B) Hadith Indicating that Cupping Does Not Break the Fast
Ibn Abbas (رضي الله عنه) reported:
"The Prophet ﷺ had cupping done while he was fasting."
(Sahih Bukhari: 1939)
This narration clearly shows the permissibility of cupping during fasting, as the Prophet ﷺ himself did it.
Thabit al-Bunani reported:
He asked Anas ibn Malik (رضي الله عنه):
“Did you used to have cupping done while fasting?”
He replied: “Yes.”
(Sahih Bukhari: 1940)
These narrations indicate that the Companions (Sahabah) also considered cupping permissible while fasting.
❖ Views of the Scholars and the Companions
Permissibility View:
- Ibn Abbas and Anas ibn Malik practiced and allowed cupping while fasting.
- Imam Shafi‘i, Imam Malik, and Imam Abu Hanifah ruled that cupping does not invalidate the fast.
- They relied on authentic Hadiths from Sahih Bukhari and the lack of any clear Qur'anic evidence to support invalidation.
Prohibition View:
- Imam Ahmad ibn Hanbal believed that cupping breaks the fast, based on the Hadith:
"Both the cupper and the one cupped have broken their fast."
- It is argued that removal of blood may lead to weakness, which could defeat the purpose of fasting.
- Some Companions reportedly disliked cupping during fasting, though such reports are outweighed by stronger evidences.
❖ Comparative Analysis of Both Opinions
Opinion: Cupping Breaks the Fast
Evidences:
- Hadith: "The cupper and the one being cupped have both broken their fast."
- Blood loss may cause weakness during fasting.
- Some early scholars and Companions preferred to avoid it.
Opinion: Cupping Does Not Break the Fast
Evidences:
- Sahih Bukhari reports that the Prophet ﷺ had cupping done while fasting.
- Ibn Abbas, Anas ibn Malik, and others permitted it.
- The major Imams of Fiqh (Shafi‘i, Malik, Abu Hanifah) considered it non-invalidating.
- The fast is only broken by eating, drinking, and sexual intercourse—cupping does not fall under these categories.
Final Ruling: Which Opinion Is Stronger?
The stronger and more sound opinion is that cupping does not break the fast. This is based on the clear practice of the Prophet ﷺ and multiple Sahabah, as well as the support of the majority of jurists.
However, if a person is feeling weak and fears that cupping may cause harm or lead to breaking the fast, it is better to delay the procedure until after iftar. Summary
✔ Cupping while fasting does not invalidate the fast, according to the stronger opinion.
✔ If weakness is feared, cupping should be postponed until after Maghrib.
✔ Those who follow the Hanbali school or wish to exercise caution may abstain—and this is respected.
✔ This is a matter of ijtihād (scholarly reasoning). Hence, no condemnation should be directed at someone who follows either opinion.
