The Best Treatment is Cupping by Shaykh Hishaam al Arif

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The Best Treatment is Al-Hijaamah (Cupping)

 

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By, Shaykh Hishaam bin Fahmi al-`Aarif

(A Teacher from Masjid al-Aqsa, Jerusalem)

 

 

Al-Azhari (d. 370) said in, Mu`jam Tah-theeb al-Lughah , " Al-Layth said,

'Al-Hajmu (cupping) is the action of the cupper (Haajim), and he (the one who it

is done on) is [called] the cupped (al-Hajjaam); its action and craft [is

called], al-Hijaamah (the cupping); Al-Mahjamah is, the bottle (that collects

the blood). Ibn al-Atheer (d. 606) said in, An-Nihaayah, " Al-Mihjam with the

Kasrah (under the Meem) [is] the utensil that gathers the blood in it from

cupping (itself) at the time of suction, and al-Mihjam also is the scalpel of

the cupper.

 

In, Lisaan al-`Arab, by Ibn Mandhoor (d. 711) he states, " The origin

(meaning origin of words) of al-Hajm is, 'suction,' and al-Hajjaam, the

'suctorial' [piece]. Al-Azhari said, " The cupped (al-Haajim) is called, Hajjaam

(cupping) because of the suction into the Mahjamah (cupping utensils). "

Collected by Al-Bukhari, Muslim, al-Haakim, Ahmad, and in as-Saheehah

(Silsilatul Ahadeeth as-Saheehah by, Imaam Muhammad Nasir ud-Deen al-Albaani)

number, 864, narrated by Jaabir bin Abdillaah, may Allaah be please with him, a

Hadeeth that he (Jaabir Ibn Abdillaah) paid Al-Muqanna a visit during his

illness and said, " I will not leave till he gets cupped, for I heard Allaah's

Apostle saying, 'There is healing in cupping. "

This is Naseehah (advice) from a great companion, so it is required that Muslims

follow his (the Companion's) example, may Allaah be pleased with him. So, if he

visited his brother and found him ill, as in the Hadeeth, then it is necessary

for him to advise him with [doing] cupping, and not to leave until he does it,

or to clarify to him the good in using cupping, a prophetic medicine, for cure.

In a narration by them (the aforementioned collectors of Hadeeth) that is

attributed to Jaabir [ibn Abdullaah] in, as-Saheehah, number, 245, " If there is

any healing in medicine, then it is in cupping, a gulp of honey or branding with

fire (cauterization) that suits the ailment, but I don't like to be (cauterized)

branded with fire. " And in another narration, " If there is anything that you use

for medicine that is good, then it is in cupping. " And that [the latter Hadeeth]

was also collected by Abu Dawood, and Ibn Majah, and al-Haakim, and,

As-Saheehah, number,760; the narrator is

Abu Hurayrah, may Allaah be pleased with him.

Ibn Jareer at-Tabari said in, Tah-theeb al-Aathaar, (1/518 Narrations of Ibn

Abbaas), " Indeed his, peace and blessings be upon him, order regarding cupping

is an encouragement from him for them (his Ummah) to [do] it. What it does,

benefits them and the wellbeing of their bodies and eliminates what is feared

from blood dis-eases within their body, if it is too much and stirring. He is

not giving an [absolutely] order to have cupping preformed on themselves.

However, then like all other orders to his Ummah, when there is a blood

condition that is, or can lead, to harm to their bodies, it becomes obligatory

for them at that time when it will be of benefit to their bodies. "

Also, from Asrah, as told to Samrah, [the prophet said], " The best thing that

you use as medicine is cupping. " It has been collected by al-Haakim, Ahmad and

is in, As-Saheehah, number, 1053. Also came from him (the Prophet) another

narration that affirms the importance and benefits of cupping at the time of

illness, collected by Al-Haakim, Ahmad and is in, As-Saheehah, number,1176

states, " Verily that best medicine that the people use is cupping. " And in a

narration that has been attributed to Anas, may Allaah be pleased with him, is,

" Indeed the ideal medicine that you used is cupping… " (To the end of the

Hadeeth). Al-Bukhari, Muslim, and others collected this Hadeeth. Ibn Hajar said

in, Al-Fat-h, (10/150), " And this Hadeeth included the religiousness of cupping,

and the arousal of interest in using it for medicine, particularly for the one

who needs it. "

The benefits of cupping return [to help] the sick, for indeed the

heads of the angels advised it for healing Muhammad, peace and blessings be upon

him, and his Ummah. It has been established from him, peace and blessings be

upon him , that, " There is no angels from amongst the Angels except that a night

passed by them that he (the Prophet) made Israa' in it except that the angels

ordered him with Hijaamah (cupping). " At-Tirmithee, Ibn Majah, Ibn Jareer

at-Tabari in, At-Tah-theeb, and Ahmad, At-Tabarani, and in, as-Saheehah,

number,2263 attributed to Ibn Abbaas [that the Prophet said], " I have not gone

through a night that I made Israa', and passed by an angel from amongst the

angels except that they would all say to me, 'Upon you O, Muhammad! Is cupping. "

And similarly it has been narrated and ascribed to Abdullaah Ibn Mas`ood in,

Saheeh al-Jaami`, number, 5671 " I have not passed a night that an angel from

amongst the angels passed by me except they said, 'O

Muhammad! Let your Ummah perform cupping.' "

Shaykh Muhammad Musa Nasr, may Allaah preserve him, said in his

book, Manhaj as-Salaamah Fima Warada Fi al-Hijaamah, " The Angels advised the

Messenger of Allaah, peace and blessings be upon him, with it (cupping); it was

advised as a mercy to his Ummah to have them devote their attention to it; and

this proves the advice of the angels and their love for this Ummah, and because

of that (their love for the Ummah) became devoted to advising with the order

of cupping. "

I (Hisham al-`Aarif) say, " And this advice was from the most honorable leaders

that are from among the angels, [and they were] the ones that are asked (for

matters of importance); so indeed it is a relevant advice. So cupping is the

most beneficial thing that the sick use for medicine. This Prophetic Medicine,

no doubt, should be revived and it should be realized as being from the miracles

of Allaah for healing sickness, if the slave is sincere to his Lord, believed in

its ability, and obeyed his Messenger, peace and blessings be upon him.

With cupping, O, my Muslim brother, comes the healing of sickness and it

eliminates the suffering from Arthritis, the aches of Rheumatism, low blood

pressure, Angina Pectoris, inflammation of the Pericardium and the Myocardium,

neck pain, headaches and stomachaches, as well as, inflammation [of the body] as

a whole, also Dysuria (urinary difficulties) , and eye pain. The desired

effects from cupping are, as the Messenger, peace and blessings are upon him,

said, " Cure and blessing, and [an] increase in intellect and memory, in

addition, increase the memorizer (of the Qur'an) in memory. " That was collected

by Ibn Majah, and it is in, As-Saheehah, number, 766.

 

Just as the Prophet, peace and blessings be upon him, specified the

good in performing cupping, he also specified the benefits of doing cupping at

certain times and days. It has been attributed to Ibn `Umar, as is in,

As-Saheehah, number,766, " Cupping at ar-Reeq (T.N. Ar-Reeq in this sense is, in

the early morning, before breakfast; the reason it is called, " Ar-Reeq, " is

because of the saliva that comes in the morning from not eating, since it is

from ones usual activities in the morning to eat) is ideal…. " And also what has

been ascribed to Ibn `Abbaas, " The best day to perform cupping is the

seventeenth, the nineteenth, and twenty-first. .. " This Hadeeth was collected

by At-Tirmithee, Al-Haakim, Ahmad, and this narration is his, and it is in,

As-Saheehah, number, 1847. In a narration that was collected by Abu Dawood and

Al-Bayhaqee, and it is in, As-Saheehah, number, 622, reported by Abu Hurayrah,

may Allaah be pleased with him, the Prophet said, " Whoever

performs cupping on the seventeenth, nineteenth, and the twenty-first will have

a cure for every ailment. " This was from his, peace and blessings be upon him,

actions based on a Hadeeth from Anas, collected by At-Tirmithee and Al-Haakim,

and it is in, As-Saheehah, number, 908, " And He (the Prophet) used to perform

cupping on the seventeenth, nineteenth, and twenty-first. "

 

These days are Watariyyah (odd days of the month), as he pointed out. In the

second half of the month, the Companions, may Allaah be pleased with them, used

to prefer to do cupping, as is established from Anas and has been collected by

Ibn Jareer At-Tabari in, at-Tah-theeb, (1/520 – narrations of Ibn `Abbaas) which

states, " The Companions of the Prophet – peace and blessings be upon him – would

perform cupping on the odd days of the month. " Ibn Jareer collected from Saleem

Bin Akhdhar al-Basree (1/520) that he (Saleem) said, " Abdullaah Ibn `Awn would

advise some of his companions to cup on the seventeenth, nineteenth, and

twenty-first. " Abdullaah Ibn `Awn said, " Muhammad Ibn Sireen used to like to

cup a man on the seventeenth. " That was collected by at-Tabari in, Tah-theeb

al-Aathaar, (1/521). As-Sari bin Yahya said, " I heard Muhammad Ibn Sireen say to

a boy who wanted to be cupped at the beginning of the month, 'Do not cup at the

beginning of the month, for indeed

cupping at the beginning of the month does not benefit. " This has been

collected by Musaddad as is in, Al-Mutaalib al-`Aaliyah, (11/250) which was

written by, Al-Haafidh Ibn Hajar.

Ibn Jareer said in, At-Tah-theeb, (1/519), " Indeed he chose, prayers are upon

him, the odd days of the month for the cure, for the blessing of the odd days

and the cure from it. " No doubt the Prophet, peace and blessings be upon him,

chose these days after the first half of the month, because the mixture (of

impurity) at that time would be increased and maturely stirred, due to increased

of moonlight. [T.N.-Moonlight affects the body and impurities increase during

the latter part of the month when the moon is waning.]

The author of, Al-Qaanoon, (1/212), said, " And it is ordered to use cupping, not

at the beginning of the month, because the mixtures would not have moved and

become stirred, and indeed it would happen at the end; because it would have

decreased; rather in the middle of the month, when the mixtures become

increasingly and maturely stirred; because of the increase in the moonlight. "

However, if it happened that the blood becomes too exited at times that are

disliked to do cupping, he should continue to do cupping. Ibn Jareer collected

in, Tah-theeb al-Aathaar, and it is in, As-Saheehah, number, 2747 and narrated

by Anas, who said, " The Prophet, peace and blessings be upon him, said, 'If ones

blood becomes too excited let him cup, for indeed the blood becomes excited it,

can kill its partner (the person). "

It is said in, Al-Qaamoos, " Al-Bayghu (excitement in the blood or a rise in

blood pressure) is the stirring of the blood, and [what is meant by] the blood

becoming Tabayyagh is, it became exited and overwhelming. " And in, Al-Hadi Ilaa

Lughah al-`Arab, as is in, as-Saheehah, (6/1/562): " The blood becomes Baagha, it

becomes stirred and excited as in the case of one with high blood pressure. "

Also in, Lisaan al-`Arab, " The blood becomes Tabayyagh, that is, it became

stirred as apparent when redness appears in the torso. "

Ibn Jareer said in, Tah-theeb al-Aathaar, (1/519 – the narrations of Ibn

`Abbaas), " And as for delegating cupping to his Ummah when the crescent is

waning from its fullness, before the time of the crescent developing and

starting to increase, is because the stirring of every stirrer's blood, and the

moving of every disease is disliked; for it would be like what was said from the

time of the beginning of the crescent until the time it goes away totally and

its increase stops, so if the increase halts, and it totally goes away, then at

that time all of the impurity settles and remains. His thought, peace and

blessings be upon him, of them cupping in the feared catastrophic times, and his

delegating for them to the time that the most of it (the blood) is good. Except

that the blood becomes stirred together in the time that is disliked for them to

do cupping, if most of who leaves it is [feeling] good, he should then [still]

go on to do cupping, because of his, peace and

blessings be upon him, statement, 'If one of you has stirring in his blood he

should cup… "

Dr. Muhammad Ali al-Baarr said in explanation and commentary on the book,

At-Tibb an-Nabawi, [The Prophetic Medicine] that was written by, Abdil-Malik

Bin Habeeb al-Andalusee (pg.49-53) that , " The blood has 'Tabayyagh,' meaning

it became excited and stirred when the blood wins over the human, and it is what

is now known as rising blood pressure, " the excess of arterial tension. " So, if

the blood becomes stirred and the blood pressure rises, it could cause the

rupture of one of the arteries in the body and kill the one stricken by it.

Or, they could become stricken by hemiplegia paralysis and high blood pressure

would lead to weakness of the heart, " infarction of the myocardium " and also to

kidney failure; all of them cause death. "

He continued by saying, " And high blood pressure would lead to an increase of

arteriosclerosis, next would be an affliction to the heart arteries, and a clot

would form in it. Next, would be affliction of the heart and abundant angina

pectoris. "

He said, " So indeed resorting to natural treatments lowers sodium absorption

from food, and using garlic and cupping is a means of treating cases of high to

moderate blood pressure and avoids the damage of drugs (medication) . "

He – peace and blessings be upon him – ordered avoidance of cupping on the

following days: Wednesday, Friday, Saturday, and Sunday, but ordered it to be

done on : Thursday, Monday, and Tuesday. This has been collected by Ibn Majah

and is in, A s-Saheehah, number, 766, narrated from Ibn `Umar.

The Prophet, peace and blessings be upon him, used to do cupping on his head and

called it, 'Umm Magheeth' (meaning, 'Mother of Aid'). This was collected by

Tamaam in, Al-Fawaa'id, by al-Khateeb in, Taareekh Baghdaad and it is in,

as-Saheehah, number, 753. The reason for calling cupping in the head, " Umm

Magheeth, " is because of the certainty of the cure; it is the cupping done on

the pate (top of the head). It has been narrated about The Messenger of Allaah,

peace and blessings be upon him, as is in, As-Saheehah, number, 2059, that " If

one would complain about their head, he would say, he would say, 'Go perform

cupping'… " Abu Dawood collected a similar Hadeeth, as well as, At-Tirmithee,

Ibn Majah, and it is in, Saheeh at-Targheeb wat-Tarheeb, number, 3461 narrated

from Salmaa the attendant to the Messenger of Allaah, peace and blessings be

upon him. Salmaa said, " No one would complain to the Messenger of Allaah, peace

and blessings be upon him, with a headache, without

him say, '[go and] Cup'. " Imaam al-Bukhari named a chapter in his, Saheeh,

in the section on medicine, 'Door: Door of cupping from migraines and

headaches', having collected in it from Ibn `Abbaas – may Allaah be please with

them both. It was narrated from Ibn `Abbaas that, " The Messenger of Allaah,

peace and blessings be upon him, performed cupping on his head while he was in

the state of Ihraam because of a migraine he had. "

Shaqeeqah (migraine) is a headache that presents in the front of the head on one

side. Ibn Jareer said in, Al-Fat-h, (10/154), " And the Hadeeth permits cupping

in the state of Ihraam and that removing the blood does not nullify one's

Ihraam. " Next, he (Ibn Jareer) said, " And the result is that if one is in the

state of ihram and cupped in the middle of their head because of an excuse of an

absolute permissibility, indeed he must pay the ransom; so if he cupped without

an excuse and cut [his hair], he has done something unlawful, and Allaah knows

best. "

Cupping on the indent on base of the skull, called, the Atlas bone (on the back

of the neck) is very dangerous, as Shaykh Muhammad Musa Nasr, may Allaah

preserve him, said, especially if it (cupping) is done without necessity. The

author of, Al-Qaanoon, said, " It truly brings on forgetfulness. " It has come

about what wanted from doing it, but it does not bring satisfaction (to know of

it) because it is a weak Hadeeth. It was collected by at-Tabarani in,

Al-Kabeer, Abu Na`eem in, at-Tibb, and Ibn al-Nasee, [and it is] from the

Hadeeth of Suhaib in, Adh-Dha`eefah (Silsilatul Ahadeeth adh-Dha`eefah by Imaam

Muhammad Nasir ud-Deen al-Albaani) number 3894. In it, it says that it is the

cure for seventy-two ailments!!

It is authentic that The Messenger of Allaah, peace and blessings be upon him,

performed cupping on the back of his foot while he was in the state of Ihraam

because of pain that he had. Abu Dawood and an-Nisaa'ee collected this hadith.

In another narration, he performed cupping on his hip because of a weakness (in

his bone) that he had. 'Al-Wath'' is the Arabic term for a weakness (in the

bone) that is not a break or dislocation. This was collected by Abu Dawood, and

it is in, Saheeh Sunan Abu Dawood, number, 3863.

In a narration of Jaabir, as is collected by Ibn Majah and Abu Dawood, it is

stated, " The Prophet, peace and blessings be upon him, performed cupping while

he was in a state of Ihram, because of a Rahsah that overtook him. " Rahsah is

an, Arabic term that means the inside of the hoof of the animal, when becomes

stricken with something that weakens it or leaves in it water from fatigue, and

the 'Asl (original word) of ar-Rahs: as-Shiddah ( i.e. distress, hardship,

difficulty, etc.)

He, peace and blessings be upon him, used to perform cupping on the

vein on the side of the neck and the upper part of the back; this was collected

by at-Tirmithee, al-Haakim, and it is in, As-Saheehah number, 908. Akhda`aan is

a vein on the side of the neck and Kaahil is what is between the shoulder

blades.

 

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For more articles and lectures by Shaykh Hishaam al-`Aarif, please visit his

website:

Website of Salafiyyah in Masjid al-Aqsa ãæÞÚ

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http://www.aqsasala fi.com (Arabic); the English section is under construction.

 

 

Zaid Vicaruddin

 

 

 

 

And whoever contradicts and opposes the Messenger (Muhammad, Peace Be Upon Him)

after the right path has been shown clearly to him, and follows other than the

believers' ways. We shall keep him in the path he has chosen, and burn him in

Hell - what an evil destination. (Surah An-Nisaa 4:115)

 

A man came to Imaam Maalik Ibn Anas (radiyallaahu 'anhu) and said: From where

should I put on the ihraam? So he said: From the place where the Messenger of

Allaah (Sallallaahu 'Alayhi Wa Sallam) stopped and put on ihraam. So the man

said: So what if I put on ihraam from farther than that? So Maalik said: I do

not advise that. So he said: What do you dislike about that? He said: I dislike

the Fitnah upon you. He said: And what is the Fitnah in increasing the good?! So

he said: Verily Allaah the Exalted says, " So let those who oppose his

(Sallallaahu Alayhi Wa Sallam) command beware that a Fitnah may strike them, or

a painful punishment. " And which Fitnah is greater than you specifying an action

with virtue which was not specified by the Messenger of Allaah (Sallallaahu

'Alayhi Wa Sallam)? [Related Abu Shaamah in his book Baa'ith 'alaa Inkaarul

Bid'ah Wal Hawaadith (p. 14). Quoted by Abee Bakr Al Khallaal.]

 

 

 

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