06. Hijama ka munasib waqt [What Is the Best Time?]
Hijamah ke dinon ke bare mein warid ahadith
Hijamah ke waqt ke bare mein Nabi ﷺ se bohat si ahadith manqool hain, kuch aap ﷺ ke qaul se aur kuch aap ﷺ ke amal se. Ye do qisam mein taqseem hoti hain:
Pehli qisam: Woh ahadith jin mein Hijamah ke afzal dinon ka zikr hai. Ye din Hijri mahine ki 17 tareekh — khaas taur par agar Tuesday ko ho —, 19 tareekh aur 21 tareekh hain. Aur haftay ke dinon mein Monday aur Thursday ka zikr hai.
Doosri qisam: Woh ahadith jin mein haftay ke kuch dinon mein Hijamah se mana kiya gaya hai. Ye din Saturday, Sunday, Tuesday hain — halanke Tuesday ko Hijamah karne ki targheeb bhi ek riwayat mein aayi hai — aur Wednesday aur Friday bhi hain.
Aksar Aimmah ne wazeh kiya hai ke in dono qisam ki tamam ahadith zaeef hain aur Nabi ﷺ se in mein se koi bhi baat sahih taur par sabit nahi.
In mein se kuch ulama ke aqwaal yeh hain:
❁ Imam Malik رحمه الله se Saturday aur Wednesday ko Hijamah karwane ke bare mein poocha gaya, to unhone kaha:
“Is mein koi harj nahi. Aisa koi din nahi jis mein maine Hijamah na karwayi ho, aur main in mein se kisi cheez ko makrooh nahi samajhta.”
Al-Muntaqa Sharh al-Muwatta (7/225), Al-‘Atbiyyah se naql kiya gaya hai.
❁ Maliki fiqh ki kitabon mein Al-Fawakih al-Dawani (2/338) mein aata hai:
“Saal ke tamam dinon mein, hatta ke Saturday aur Wednesday ko bhi Hijamah karna jaiz hai. Balke Imam Malik in dono dinon mein jaan-boojh kar Hijamah karwate the. Woh in dono dinon mein kisi dawa ko makrooh nahi samajhte the. Aur in dono dinon mein Hijamah se mana karne ke bare mein jo ahadith aayi hain, woh Imam Malik ke nazdeek sahih sabit nahi.”
❁ Abdur Rahman bin Mahdi رحمه الله kehte hain:
“Nabi ﷺ se Hijamah ke waqt ke bare mein koi cheez sahih sabit nahi, siwaye iske ke aap ﷺ ne Hijamah karne ka hukm diya.”
❁ Ibn al-Jawzi ne Al-Mawdu‘at (3/215) mein yeh baat naql ki hai.
Al-Khallal ne Imam Ahmad رحمه الله se naql kiya ke ye hadith sabit nahi. Ibn Hajar ne ise Fath al-Bari (10/149) mein naql kiya hai.
❁ Al-Barzai kehte hain:
“Maine Abu Zur‘ah ko dekha ke woh kisi khaas din Hijamah ko makrooh samajhne ya kisi khaas din Hijamah ko mustahabb samajhne ke bare mein koi hadith sabit nahi karte the.”
Sualat al-Barzai (2/757)
❁ Hafiz Ibn Hajar رحمه الله ne Imam Bukhari ke is baab “Kis waqt Hijamah karni chahiye, aur Abu Musa ne raat mein Hijamah karwayi” ki sharh mein kaha:
“Hijamah ke munasib auqaat ke bare mein ahadith aayi hain, lekin un mein se koi bhi unki shart ke mutabiq nahi. Aisa lagta hai ke Imam Bukhari ne is baat ki taraf ishara kiya hai ke Hijamah zarurat ke waqt ki jaye aur use kisi ek waqt ke saath khaas na kiya jaye, kyun ke unhone raat mein Hijamah karwane ka zikr kiya hai.”
Fath al-Bari (10/149)
❁ Imam ‘Uqaili رحمه الله ne kaha:
“Is baab mein — yani Hijamah ke liye kisi khaas din ko choose karne ke bare mein koi bhi cheez sabit nahi.”
Al-Du‘afa al-Kabir (1/150)
❁ Ibn al-Jawzi رحمه الله ne apni kitab Al-Mawdu‘at (3/211–215) mein in riwayaat ko jama karne ke liye poore baab qayam kiye hain. Phir unhone kaha:
“In ahadith mein se koi bhi sahih nahi.”
❁ Imam Nawawi رحمه الله kehte hain:
“Natija yeh hai ke kisi khaas din Hijamah se mana karne ke bare mein koi cheez sabit nahi.”
Al-Majmu‘ (9/69)
Halanke Imam Nawawi Hijamah ke 17, 19 aur 21 tareekh ko karne wali hadith ko hasan samajhte hain.
❁ Hafiz Ibn Hajar رحمه الله ne kaha:
“In ahadith mein se koi bhi sahih nahi.”
Fath al-Bari (10/149)
Hijri mahine ki 17, 19 aur 21 tareekh ko Hijamah karna mustahabb hona
Bohat se Ahl-e-Ilm ne Hijri mahine ki 17, 19 aur 21 tareekh ko Hijamah karne ko mustahabb kaha hai. Is ke liye unhone kai daleelain pesh ki hain.
Sahabah رضي الله عنهم se sahih sanad ke saath riwayat
❁ Anas bin Malik رضي الله عنه se riwayat hai ke unhone kaha:
“Nabi ﷺ ke Sahabah mahine ke taaq (odd) dinon mein Hijamah karwate the.”
Is riwayat ko al-Tabari ne Tahdheeb al-Athar (2856) mein riwayat kiya hai.
Yeh sanad sahih hai.
❁ Abu Zur‘ah ne kaha:
“Is bare mein sab se behtareen cheez Anas ki hadith hai: ‘Rasulullah ﷺ ke Sahabah 17, 19 aur 21 tareekh ko Hijamah karwate the.’”
Sualat al-Barzai (2/757)
❁ Al-Tabari ne is athar ke baad Rafi‘ Abu al-‘Aliyah se bhi riwayat ki:
“Woh mahine ke taaq dinon mein Hijamah ko mustahabb samajhte the.”
❁ Ibn ‘Aun se riwayat hai ke woh apne kuch saathiyon ko 17 aur 19 tareekh ko Hijamah karwane ki wasiyyat karte the.
❁ Imam Ahmad ne kaha ke Saleem ne hamein bataya aur kaha ke Hisham ne Muhammad se riwayat ki ke is mein 21 tareekh ka bhi izafah hai.
➤ Mumkin hai ke Sahabah ka is tarah lagataar amal Nabi ﷺ ki taraf se mili hui hidayat ki bunyaad par ho. Is se yeh bhi maloom hota hai ke is bare mein Nabi ﷺ ki taraf mansub ahadith ki koi asal ho sakti hai.
➤ Balke kuch Ahl-e-Ilm ne is bare mein Nabi ﷺ ki taraf mansub kuch ahadith ko mazboot bhi samjha hai.
➤ Misal ke taur par Imam Tirmidhi ne Anas bin Malik رضي الله عنه ki hadith riwayat ki:
“Rasulullah ﷺ akhdain aur kahil mein Hijamah karwate the aur 17, 19 aur 21 tareekh ko Hijamah karwate the.”
Hadith number 2051.
Imam Tirmidhi ne kaha:
“Yeh hadith hasan hai.”
❁ Isi tarah baad ke kuch ulama, jaise Suyuti, Ibn Hajar al-Haytami aur Shaykh Albani ne bhi kuch riwayaat ko mazboot qarar diya hai.
Lekin pehle jo Aimmah ke aqwaal humne zikr kiye hain, jin mein Nabi ﷺ se marfu‘ riwayaat ko zaeef kaha gaya hai, woh zyada mazboot aur wazeh hain.
⸻
❁ Tibb ke hawale se iski taeed
Allamah Ibn al-Qayyim رحمه الله ne 17, 19 aur 21 tareekh ke bare mein Hijamah ki ahadith zikr karne ke baad kaha:
“Yeh ahadith un baaton ke mutabiq hain jin par doctors ka ittifaq hai ke mahine ke doosre aadhe hisse mein, aur uske baad teesre quarter mein Hijamah karna mahine ke shuru aur aakhir ke muqable mein zyada faidemand hai.
Aur jab zarurat ho to Hijamah mahine ke shuru ya aakhir mein bhi ki jaye to faida deti hai.
❁ Al-Khallal kehte hain: Mujhe ‘Ismah bin ‘Isam ne bataya, unhone kaha ke Hanbal ne bataya ke Abu Abdullah Ahmad bin Hanbal jab bhi unka khoon zyada ho jata tha to kisi bhi waqt aur kisi bhi ghari Hijamah karwate the.”
Zad al-Ma‘ad (4/54)
✦ Hafte ke dinon ka intikhab
Jahan tak haftay ke dinon mein Hijamah ke liye kisi khaas din ko choose karne ka taalluq hai, to hamari maloomat ke mutabiq tib ke hawale se iski koi cheez sabit nahi.
➤ Albatta kuch Sahabah se is bare mein kuch baatein manqool hain.
Aur Imam Ahmad رحمه الله se sabit hai ke woh Saturday aur Wednesday ko Hijamah se bachne ki koshish karte the. Ibn al-Qayyim ne ise Zad al-Ma‘ad (4/54) mein Al-Khallal se naql kiya hai.
❁ Ibn Muflih رحمه الله kehte hain:
“Saturday aur Wednesday ko Hijamah makrooh hai. Imam Ahmad ne Abu Talib aur ek jamaat ki riwayat mein iski tasreeh ki hai. Muhammad bin al-Hasan bin Hassan ki riwayat mein Imam Ahmad ne Friday ko bhi shamil kiya hai. Al-Mustaw‘ib aur doosri kitabon mein isi par qat‘i baat ki gayi hai.
❁ Al-Marwazi kehte hain: Abu Abdullah Imam Ahmad Sunday aur Tuesday ko Hijamah karwate the.
❁ Qadi ne kaha: Is se Sunday aur Tuesday ko pasand karna, Saturday aur Wednesday ko na-pasand karna aur Friday ke bare mein ruk jana maloom hota hai.”
❁ Ibn Muflih ne mazeed kaha:
“Al-Zuhri se mursal riwayat hai: ‘Jo shakhs Saturday ya Wednesday ko Hijamah karwaye aur use baras ho jaye to woh apne ilawa kisi ko malamat na kare.’”
Is mein baras se murad leprosy/برص hai.
Imam Ahmad ke samne ek shakhs ka zikr kiya gaya jisne Wednesday ko Hijamah karwayi aur hadith ko halki samajhte hue kaha: “Yeh kaisi hadith hai?”
❁ To Imam Ahmad ne kaha:
“Kisi shakhs ko hadith ko halki samajhna munasib nahi.”
Al-Khallal ne ise riwayat kiya hai.
❁ Ibn Umar رضي الله عنهما se marfu‘ riwayat hai:
“Jumu‘ah ke din ek aisi ghari hai ke jis mein koi Hijamah karwaye to use aisi bimari pahunch sakti hai jisse woh shifa nahi pa sakta.”
Is riwayat ko al-Bayhaqi ne ek hasan sanad ke saath riwayat kiya hai, lekin is mein ‘Ataaf bin Khalid hai aur us mein kuch za‘f hai.
Allah Knows Well.
Reference:
https://islamqa.info/ar/answers/128170/%D8%A7%D9%8A%D8%A7%D9%85-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D9%85%D8%A9
What is the best time for hijama?
With regard to the times when cupping is recommended:
❁ Ibn ‘Abbaas (may Allaah be pleased with them both) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The best times to be treated with cupping are the seventeenth, nineteenth or twenty-first [of the month].” (Reported by al-Tirmidhi, 2054; the isnaad is da’eef)
❁ Anas ibn Maalik (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to be treated by cupping, let him do it on the seventeenth, nineteenth or twenty-first, lest the blood flow too copiously and kill him.” (Reported by Ibn Maajah, 3489; there is some weakness in the report)
❁ Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is treated with cupping on the seventeenth, nineteenth or twenty first, will be healed from all diseases.” (Reported by Abu Dawood, 3861, and al-Bayhaqi, 9/340. The isnad is hasan)
Although the ahaadeeth quoted above are from different sources and may be weak to some extent, they give strength to one another.
❁ Imaam Ibn al-Qayyim (may Allaah have mercy on him) said:
“These ahaadeeth coincide with what the doctors agree on, that cupping should be done in the second half of the month, and that the third quarter of the month is better than the beginning or the end. But if cupping is done out of necessity it is beneficial at any time, even at the beginning or end of the month. Al-Khallaal said: ‘Ismah ibn ‘Isaam told me: Hanbal told me: Abu ‘Abd-Allaah Ahmad ibn Hanbal would be treated with cupping whenever his blood increased, no matter what time it was… They disliked having cupping done on a full stomach, because that could lead to obstruction and grievous diseases, especially if the food was heavy and bad… Choosing the times mentioned above for cupping is an extra precaution, to be on the safe side and to protect one’s health, but when it comes to treating disease, whenever it is necessary it should be used.”
❁ Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
“According to the doctors, the most efficacious cupping is that which is done at the second or third hour, after having intercourse or taking a bath, etc., and neither on a full nor empty stomach. With regard to specific days for administering cupping, it was reported in a hadeeth narrated from Ibn ‘Umar by Ibn Maajah that the Prophet (peace and blessings of Allaah be upon him) said: ‘Administer cupping, may Allaah bless you, on Thursdays, and administer cupping on Mondays and Tuesdays, but avoid cupping on Wednesdays, Fridays, Saturdays and Sundays.’ It was reported with two da’eef isnads, and there is a third version, also da’eef, reported by al-Daaraqutni in al-Afraad. He also reported it with a jayyid isnaad from Ibn ‘Umar but it is mawqoof (the isnad stops at the Sahaabi). Al-Khallaal reported that Ahmad disliked cupping on the days mentioned, even though the hadeeth was not proven. It was said that a man was treated with cupping on a Wednesday and he developed leprosy because he ignored the hadeeth. Abu Dawood reported from Abu Bakrah that he disliked cupping on Tuesdays, and said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Tuesday is the day of blood, and on that day there is an hour when blood does not stop.’ The doctors are agreed that cupping in the second half of the month, especially in the third quarter, is more beneficial than cupping at the beginning or end of the month. Al-Muwaffaq al-Baghdaadi said: The body fluids (humours) flow heavily at the beginning of the month and calm down at the end, so the best time to let the blood flow is in the middle of the month.”
It is clear from the above that the ahaadeeth which specify a particular time, when taken as a whole, indicate that there is a basis for this, especially since the words of the doctors are in agreement with it. If the seventeenth or nineteenth or twenty-first of a hijri month happens to be a Thursday, this is the best possible time for cupping, but this is not to say that it is not good to do it at other times. As a form of medical treatment, cupping should not be restricted to any particular time; it should be done as needed by the patient.
It is essential to make sure that you do it properly; cupping should be done by one who is experienced and he or she should use instruments that are properly cleaned and sterilized. The cupper must also ensure that no blood reaches the stomach of the patient.
We ask Allaah to help us and you to follow the Sunnah. May Allaah bless our Prophet Muhammad.
References
Fath al-Baari by Ibn Hajar, 10/149.
Sharh al-Zarqaani ‘ala al-Muwatta’, 2/187.
Al-Mughni by Ibn Qudaamah, 1/184.
Zad al-Ma’aad by Ibn al-Qayyim, 4/60.