Part 9

Cupping the upper section of the back helps against the aches of the shoulder and the throat. Further, cupping the two jugular veins helps against the ailments of the head, face, teeth, ears, eyes, nose and throat, if these ailments were caused by excessive presence of blood, soiled blood or both.

"The Messenger of Allah used to apply cupping on the two jugular veins and the upper part of the back." [Abu Dawood, At-Termezey, Ibn Majah, Ahmad and AIHakim].

"The Messenger of Allah b used to apply cupping

‘on three areas, his upper back area and the two jugular veins.” [AIl-Bokhary and Moslem].

It is In addition narrated in the Sahih that the Prophet b used cupping on his head when he was in a state of Ihram (for Hajj or omrah) due to a headache.

In addition, Abu Dawood narrated that Jabir said that the Prophet s& used cupping on his hip because of a debilitation he sutrered from.

Doctors have conflicting opinions regarding cupping on the nape cavity

Some doctors approved of this form of cupping, saying that it helps against exophthalmoses, the abnormal protrusion of the eyeballs, the heaviness in the eyebrows and the eyelids and against eyelid mange. A Hadith states:

"Use cupping on the nape cavity, for it cures seventy two kinds of ailments."

Further, it was narrated that when Ahmad bin Hanbal needed cupping on the nape cavity, he did it on the two sides of the nape but not on the cavity itself.

The author of the Qonun In addition disliked cupping the cavity of the nape saying that, "It causes forgetfulness just as our Prophet Muhammad b has stated. This is because the back of the brain is the location of the

memory power and cupping it affects that power."

Other peuple did not approve of his opinion though, saying that the Hadith that he referred to is not authentic. They said that even if the Hadith is authentic. cupping weakens the brain if cupping occurs without a necessity that warrants it. When warranted, cupping the nape cavity is medically and religiously useful against the pressure of the blood on the cavity. Authentic narrations have stated that the Prophet * used cupping in many areas on the back of his neck and in other areas of his body as much as was needed.

Cupping under the chin helps against toothache, face ailments and throat infections when used at the proper time

Cupping under the chin In addition cleanses and purifies the head and the jaws. Further, cupping on top of the foot substitutes for the puncturing of the saphena, which is a vein on the heel. This kind of cupping In addition helps against the ulcers that occur on the thighs and legs, the interruption of monthly periods and skin irritation on the testicles.

Cupping on the lower part of the chest helps against spots, sores and mange on the thigh. It In addition helps against gout, hemorthoids, clephantiasis and itchiness on the back.

When is cupping preferred

Anas related from the Prophet b that he said:

"The Messenger of Allah b used to have cupping on the jugular veins and the upper part of the back on the seventeenth. nineteenth or twenty-first (day of the month).” (At-Termezey)

Anas related from the Prophet b that he said:

"Those who intend to have cupping let them do that on the seventeenth, nineteenth or twenty-first (of the month), to prevent the septic blood from causing death to one of you." (ibn Majah)

In addition, Aba Dawood narrated that Abu Hurayrah related trom the Prophet b that he said:

"Those who have cupping on the seventeenth, nineteenth or twenty-first will be cured from every disease.”

"Every disease" mentioned in the Hadith means the blood-related" diseases. [Both of the last two Ahadeeth are weak].

These Ahadeeth conform to the position taken by doctors that cupping is preferred in the latter half of the month and the third quarter, rather than the beginning or

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the end of the month. However, if cupping is necessary, it will be useful during any part of the month including the beginning and the end. It was reported that Imam Ahmad Ibn Hanbal used to practice cupping during any part of the month when the spoiled blood became agitated,

The author of Al-Qanun said, "Cupping is preferred during the day, the second or the third hour and after one takes a bath. When warranted, one should take a bath then rest for an hour or so and then use cupping." Cupping is not preferred when the stomach is full, for it might cause various ailments, especially after taking a heavy meal.

It was said that cupping on an empty stomach is a cure, and when one's stomach is full is a disease, and when it is done on the seventeenth [of the month] it becomes a remedy. Choosing the best time for cupping preserves good health and helps prevent harm from occurring to the body. However, when the illness intensifies, cupping becomes warranted and needed whatever the circumstances, for the Prophet b said:

"So that the septic blood does not cause death to one of you."

We stated before that Imam Ahmad used to use cupping during any time of the month if cupping was medically warranted.

As for the best days of the week to have cupping, Al-Khallal said that Imam Ahmad was asked about the days when cupping is not preferred, and he said, "Wednesday and Saturday." In addition AI-Khallal narrated that Imam Ahmad was once asked about the days when cupping is disliked and Imam Ahmad answered, "Saturday and Wednesday, and In addition Friday as was reported." [However, all the Ahadeeth that state the time when the cupping is either preferred or disliked are weak, according to the scholars of Hadith].

The previous Ahadeeth we mentioned state that seeking the cure, including cupping, is preferred. In addition, cupping is done in the part of the body that most needs it. In addition, those who have assumed ihram are allowed to use cupping, even if it involves cutting some hair and they do not have to pay a penalty. Further, it is allowed for those who are fasting to use cupping as AIBokhary narrated that the Messenger of Allah b used cupping while he was fasting.

There are several Ahadeeth that state that cupping breaks the Fast. The only Hadith that appears to contradict this ruling is the Hadith that the Prophet “ had cupping while fasting. In this case, for the Hadith to mean that cupping does not break the Fast, it should satisfy one of the following four conditions.

First, Fasting should have been obligated by the

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In addition, the Hadith proves that one is allowed to hire a doctor for a certain purpose and then pay him for his services without a service contract.

The Hadith [that the Prophet b paid the person who performed cupping for him] In addition indicates that some people are allowed to make cupping their profession. The Prophet b gave the man who performed cupping some money and that person spent that money on his necessities. Furthermore, cupping is similar to garlic and onion in that they are described as being impure. But we are still allowed to use them,

Finally, the Hadith proves that one is allowed to collect reasonable taxes from his slave and that the slave is allowed to use whatever is left after paying the tax. Otherwise, if the master is going to take all the money anyway, it will not be called a tax any more! Therefore, whatever is left with the slave beyond the required tax is his property and he can do whatever he wishes with it.

The Prophet's guidance regarding cauterization and puncturing of the veins

"Jabir bin 'Abdullah narrated that the Prophet b once sent a doctor to Ubay bin Ka'b and that the doctor used puncturing on one of Ubay's veins and then cauterized the wound." (Al-Bokhary)

Further, when Sa'd bin Moa'az was injured in his medial arm vein, the Prophet b, had it cauterized and then cauterized again when the wound became swollen. In another narration of this Hadith, the Prophet cauterized

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Sa'd bin Mu'adh in his medial arm vein using the tip of an arrow. Afterwards, Sa'd bin Mu'adh, or someone else, cauterized the wound again. Another narration states that one of the Ansar was injured in his medial arm vein and the Prophet ordered that he be cauterized. [These Ahadeeth are narrated by Muslim, Abu Dawood, and others].

Abu 'Ubayd In addition narrated that a man, who was prescribed cauterization, was brought to the Prophet b and the Prophet al ordered that he be cauterized. Then hot stones were applied on the wound to close it. In addition, Jabir narrated that the Prophet sis, once cauterized him in his medial arm vein.

AlI-Bokhary narrated that Anas said that he was once cauterized because he was complaining from pleurisy while the Prophet b was still alive. At-Termezey In addition narrated that Anas said, "The Prophet b cauterized As'ad bin Zurarah when he came down with a septic finger,"

We have mentioned that the Prophet * said in the Hadith narrated by Al-Bokhary and Moslem :

"T do not lke to be cauterized."