Hijamah/Blood-letting Cupping & Reviving the Sunnah

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I am not sure if Hajamah can be done in my country ( Bangladesh ) . Never saw any ad or nobody told s/he did it here .

Is any modern technique available similar to hajamah ?

Salams

We are running a hijama blog at [removed] and also assisting in compiling a comprehensive directory inshaAllah at www.hijamadirectory.co.uk

So would suggest you sign up on the blog with your email address, and as soon as we hear about anybody in Bangladesh we will try to post it on the blog inshaAllah.

Salams

Shuaib
 
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is there any evidence that cupping works in the context of modern diseases which were not present during the time of the Prophet (saw)?

I hope cupping is not made universal to cure "ALL" diseases like all those pseudo-scientific claims made by "detox" products designed to remove "toxins" from bodies by drinking "tons" of water which IMPAIRS blood osmolarity!

And letting blood flow like that, does not it increase the risk of infections?
I looked up cupping and this is what I have found on English language wikipedia:
It's a hadith, not sure whether authentic or not.
Whoever performs cupping (hijama) on the 17th, 19th or 21st day (of the Islamic, lunar month) then it is a cure for every disease” [Sahih Sunan abi Dawud 3861]
 
Is it plausible to say serious genetic will ever be curable, even are curable?

I do believe that yes... Suret Yunus (Jonah) speaks of how the day of Judgment shall not come to be until the world:
10:24---[FONT=VERDANA,ARIAL, HELVETICA][SIZE=-1]when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday.


So you I believe that there will be a time when folks on earth will think they have mastered everything and of course there is (No God) and that is when they will be seized.. when they are most comfortable!


peace
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How do you, as a doctor, interpret Muhammad's saying the black seed is a cure for every disease but death?
Besides the black seed, I think similar properties were ascribed by the prophet to zam-zam-water and this cupping thing (provided the hadith I posted is authentic).
 
How do you, as a doctor, interpret Muhammad's saying the black seed is a cure for every disease but death?
Besides the black seed, I think similar properties were ascribed by the prophet to zam-zam-water and this cupping thing (provided the hadith I posted is authentic).


Prophetic medicine is an entire compendium:
http://www.islamhouse.com/p/51834
so I don't know how you can spin a compendium around three items and label them as a cure for all (I'll have to read in Arabic tongue) feeh shiffa'a li'nas, denotes there is a healing for mankind, but that doesn't translate to a cure-all--I certainly do believe that there is a healing in prophetic medicine.

I would definitely supplement any treatment regimen with black-seed and honey and I often do in fact!

peace
 
so I don't know how you can spin a compendium around three items and label them as a cure for all (I'll have to read in Arabic tongue) feeh shiffa'a li'nas, denotes there is a healing for mankind, but that doesn't translate to a cure-all--
I was referring to hadiths from a chapter called MEdicine by Bukhari:

Narrated Khalid bin Sad: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for 'Aisha has narrated to me that she heard the Prophet saying, 'This black cumin is healing for all diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death."



I do not speak Arabic, does the above hadith say black seeds can cure all diseases or not?
 
I was referring to hadiths from a chapter called MEdicine by Bukhari:

Narrated Khalid bin Sad: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for 'Aisha has narrated to me that she heard the Prophet saying, 'This black cumin is healing for all diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death."



I do not speak Arabic, does the above hadith say black seeds can cure all diseases or not?

If that is to be interpreted in that way then why did Muhammad (Saw) supposedly contradict himself when he told a group of people to drink camel urine and not black cumin seeds, if he seriously believed that it has cure for all diseases?
 
Some more here from a modern scientific point of veiw, Just to prevent anyone trying this as an actual cure for something and ending up dead or braindamaged.

In short for those who dont care to read. Bloodletting is an old outdated practice based on bad science. It has a highly limited value and is avoided whenever possible by modern medicine.

Bloodletting (or blood-letting) is the withdrawal of often considerable quantities of blood from a patient to cure or prevent illness and disease. It was the most common medical practice performed by doctors from antiquity up to the late 19th century, a time span of almost 2,000 years.[1] The practice has been abandoned for all except a few very specific conditions.[2] It is conceivable that historically, in the absence of other treatments for hypertension, bloodletting could sometimes have had a beneficial effect in temporarily reducing blood pressure by a reduction in blood volume.[3] However, since hypertension is very often asymptomatic and thus undiagnosable without modern methods, this effect was unintentional. In the overwhelming majority of cases, the historical use of bloodletting was harmful to patients.[4]

Bloodletting is one of the oldest medical practices, having been practiced among ancient peoples including the Mesopotamians, the Egyptians, the Greeks, the Mayans, and the Aztecs.[3] In Greece, bloodletting was in use around the time of Hippocrates, who mentions bloodletting but in general relied on dietary techniques.[8] Erasistratus, however, theorized that many diseases were caused by plethoras, or overabundances, in the blood and advised that these plethoras be treated, initially, by exercise, sweating, reduced food intake, and vomiting.[9] Herophilus advocated bloodletting. Archagathus, one of the first Greek physicians to practice in Rome, also believed in the value of bloodletting.[10]

"Bleeding" a patient to health was modeled on the process of menstruation. Hippocrates believed that menstruation functioned to "purge women of bad humors". Galen of Rome, a student of Hippocrates, began physician-initiated bloodletting.[11]

The popularity of bloodletting in Greece was reinforced by the ideas of Galen, after he discovered that veins and arteries were filled with blood, not air as was commonly believed at the time. There were two key concepts in his system of bloodletting. The first was that blood was created and then used up; it did not circulate, and so it could "stagnate" in the extremities. The second was that humoral balance was the basis of illness or health, the four humours being blood, phlegm, black bile, and yellow bile, relating to the four Greek classical elements of air, water, earth and fire. Galen believed that blood was the dominant humour and the one in most need of control. In order to balance the humours, a physician would either remove "excess" blood (plethora) from the patient or give them an emetic to induce vomiting, or a diuretic to induce urination.

Galen created a complex system of how much blood should be removed based on the patient's age, constitution, the season, the weather and the place. Symptoms of plethora were believed to include fever, apoplexy, and headache. The blood to be let was of a specific nature determined by the disease: either arterial or venous, and distant or close to the area of the body affected. He linked different blood vessels with different organs, according to their supposed drainage. For example, the vein in the right hand would be let for liver problems and the vein in the left hand for problems with the spleen. The more severe the disease, the more blood would be let. Fevers required copious amounts of bloodletting.

The Talmud recommended a specific day of the week and days of the month for bloodletting, and similar rules, though less codified, can be found among Christian writings advising which saints' days were favourable for bloodletting. Islamic medical authors too advised bloodletting, particularly for fevers. The practice was probably passed to them by the Greeks; when Islamic theories became known in the Latin-speaking countries of Europe, bloodletting became more widespread. Together with cautery, it was central to Arabic surgery; the key texts Kitab al-Qanun and especially Al-Tasrif li-man 'ajaza 'an al-ta'lif both recommended it. It was also known in Ayurvedic medicine, described in the Susruta Samhita.

The benefits of bloodletting only began to be seriously questioned in the second half of the 1800s. While many physicians in England at the time had lost faith in the general value of bloodletting, some still considered it beneficial in some circumstances, for instance to "clear out" infected or weakened blood or its ability to "cause hæmorrhages to cease"—as evidenced in a call for a "fair trial for blood-letting as a remedy" in 1871.[12] Bloodletting persisted into the 20th century and was even recommended by Sir William Osler in the 1923 edition of his textbook The Principles and Practice of Medicine.[13]

A number of different methods were employed. The most common was phlebotomy, or venesection (often called "breathing a vein"), in which blood was drawn from one or more of the larger external veins, such as those in the forearm or neck. In arteriotomy, an artery was punctured, although generally only in the temples. In scarification (not to be confused with scarification, a method of body modification), the "superficial" vessels were attacked, often using a syringe, a spring-loaded lancet, or a glass cup that contained heated air, producing a vacuum within (see fire cupping). There was also a specific bloodletting tool called a scarificator, used primarily in 19th century medicine. It has a spring-loaded mechanism with gears that snaps the blades out through slits in the front cover and back in, in a circular motion. The case is cast brass, and the mechanism and blades steel. One knife bar gear has slipped teeth, turning the blades in a different direction than those on the other bars. The last photo and the diagram show the depth adjustment bar at the back and sides.

Leeches could also be used. The withdrawal of so much blood as to induce syncope (fainting) was considered beneficial, and many sessions would only end when the patient began to swoon.

William Harvey disproved the basis of the practice in 1628, and the introduction of scientific medicine, la méthode numérique, allowed Pierre Charles Alexandre Louis to demonstrate that phlebotomy was entirely ineffective in the treatment of pneumonia and various fevers in the 1830s. Nevertheless, in 1840, a lecturer at the Royal College of Physicians would still state that "blood-letting is a remedy which, when judiciously employed, it is hardly possible to estimate too highly", and Louis was dogged by the sanguinary Broussais, who could recommend leeches fifty at a time.

Bloodletting was used to treat almost every disease. One British medical text recommended bloodletting for acne, asthma, cancer, cholera, coma, convulsions, diabetes, epilepsy, gangrene, gout, herpes, indigestion, insanity, jaundice, leprosy, ophthalmia, plague, pneumonia, scurvy, smallpox, stroke, tetanus, tuberculosis, and for some one hundred other diseases. Bloodletting was even used to treat most forms of hemorrhaging such as nosebleed, excessive menstruation, or hemorrhoidal bleeding. Before surgery or at the onset of childbirth, blood was removed to prevent inflammation. Before amputation, it was customary to remove a quantity of blood equal to the amount believed to circulate in the limb that was to be removed.[14]

Leeches became especially popular in the early nineteenth century. In the 1830s, the French imported about forty million leeches a year for medical purposes, and in the next decade, England imported six million leeches a year from France alone. Through the early decades of the century, hundreds of millions of leeches were used by physicians throughout Europe.[15]

In the absence of other treatments, bloodletting actually is beneficial in some circumstances, including hemochromatosis, the fluid overload of heart failure, and possibly simply to reduce blood pressure. In other cases, such as those involving agitation, the reduction in blood pressure might appear beneficial due to the sedative effect. In 1844, Joseph Pancoast listed the advantages of bloodletting in "A Treatise on Operative Surgery". Not all of these reasons are outrageous nowadays:
 
If that is to be interpreted in that way then why did Muhammad (Saw) supposedly contradict himself when he told a group of people to drink camel urine and not black cumin seeds, if he seriously believed that it has cure for all diseases?
Several options:
1. The interpretaion may be wrong, as you said.
2. Black seed was not available
3. Muhammad forgot what he said about black seed
Etc ...
 
I was referring to hadiths from a chapter called MEdicine by Bukhari:

Narrated Khalid bin Sad: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for 'Aisha has narrated to me that she heard the Prophet saying, 'This black cumin is healing for all diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death."



I do not speak Arabic, does the above hadith say black seeds can cure all diseases or not?

so it isn't 'black seeds' anymore that is a cure for all or 'honey' or hijamah but cumin? I haven't found the hadith in Arabic I am still looking however I doubt 'All' is taken literally given the many cures from various herbs in medicine. I have come across several papers in Arabic discussing the benefits of Cumin from ancient Egypt to pre-Islamic Arabia ... not in the particular part component as mentioned above..

Hadith isn't the Quran and as such folks lack the details in the translation they give to the Quran..

all the best
 
- حدثنا عبد الله بن أبي شيبة: حدثنا عبيد الله: حدثنا إسرائيل، عن منصور، عن خالد بن سعد قال:
خرجنا ومعنا غالب بن أبجر فمرض في الطريق، فقدمنا المدينة وهو مريض، فعاده ابن أبي عتيق، فقال لنا: عليكم بهذه الحُبيبة السوداء، فخذوا منها خمساً أو سبعاً فاسحقوها، ثم اقطروها في أنفه بقطرات زيت، في هذا الجانب وفي هذا الجانب، فإن عائشة حدثتني: أنها سمعت النبي صلى الله عليه وسلم يقول: ( إن هذه الحبَّة السوداء شفاء من كل داء، إلا من السام ). قلت: وما السام؟ قال: الموت. حديث رقم 5363 صحيح البخاري .


I found the hadith, the word in Arabic 'Kol' كل which you have taken for all denotes:

v. jade, tire


pron. every, either, all, each, any


n. whole


adj. livelong


prep. to

http://translation.babylon.com/Arabic/to-English

so it doesn't mean that if you have Leukemia you should only take black-seed as a cure, rather that there is a benefit in it for every ailment.

Hope that clarifies it?..

all the best
 
- حدثنا عبد الله بن أبي شيبة: حدثنا عبيد الله: حدثنا إسرائيل، عن منصور، عن خالد بن سعد قال:
خرجنا ومعنا غالب بن أبجر فمرض في الطريق، فقدمنا المدينة وهو مريض، فعاده ابن أبي عتيق، فقال لنا: عليكم بهذه الحُبيبة السوداء، فخذوا منها خمساً أو سبعاً فاسحقوها، ثم اقطروها في أنفه بقطرات زيت، في هذا الجانب وفي هذا الجانب، فإن عائشة حدثتني: أنها سمعت النبي صلى الله عليه وسلم يقول: ( إن هذه الحبَّة السوداء شفاء من كل داء، إلا من السام ). قلت: وما السام؟ قال: الموت. حديث رقم 5363 صحيح البخاري .


I found the hadith, the word in Arabic 'Kol' كل which you have taken for all denotes:

v. jade, tire


pron. every, either, all, each, any


n. whole


adj. livelong


prep. to

http://translation.babylon.com/Arabic/to-English

so it doesn't mean that if you have Leukemia you should only take black-seed as a cure, rather that there is a benefit in it for every ailment.

Hope that clarifies it?..

all the best
I'm not sure what you were trying to explain here, you came from "all" to "every" which is quite similar to me. The crucial issue here is whether the hadith says "cure" as in remove the disease completely or
"benefit" as in help during the treatment.

There's an alternitive hadith with the same meaning, it is next to the first one
592

Narrated Abu Huraira: I heard Allah's Apostle saying, "There is healing in black cumin for all diseases except death."
 
Several options:
1. The interpretaion may be wrong, as you said.
2. Black seed was not available
3. Muhammad forgot what he said about black seed
Etc ...

over here you are confused for we have two different hadiths:

one with 7aba sawda, and another with 7aba swada: shwaneez
one is in Bukhari no-5354
and the other in bukhari no-5364 and I don't know of the volumes:

http://www.oocities.com/hossamalihassan/hadethhapa.htm

Don't you think if there was something amiss the early scholars would have caught it? also it appears that they called it black when it was actually green as per explanation the natives of agriculture in said region took green to denote black and vice versa but that is a digression from the topic..

all the best
 
I'm asking whether the hadiths about black cummin/seed say it actually cures every disease or brings benefit.
 
I'm not sure what you were trying to explain here, you came from "all" to "every" which is quite similar to me. The crucial issue here is whether the hadith says "cure" as in remove the disease completely or
"benefit" as in help during the treatment.

There's an alternitive hadith with the same meaning, it is next to the first one
592

Narrated Abu Huraira: I heard Allah's Apostle saying, "There is healing in black cumin for all diseases except death."

????
Exactly what I had written above, to be used as a remedy for every ailment.
daw'a doesn't mean 'cure' it means medication, remedy:

دواء = n. medicine, medicament, medication, drug, remedy

http://translation.babylon.com/Arabic/to-English
 
Ok, so it says remedy, medicine. That can be interpreted as a relief or something, it doesn't have to mean a definite cure.
 
Ok, so it says remedy, medicine. That can be interpreted as a relief or something, it doesn't have to mean a definite cure.

I have broken down the words and provided you with the dictionary to check for yourself should you desire.. there is no 'definitive cure-all' also there can't be a 'definitive' if there is death in the same hadith right?

all the best
 
I have broken down the words and provided you with the dictionary to check for yourself should you desire.. there is no 'definitive cure-all' also there can't be a 'definitive' if there is death in the same hadith right?

all the best
Definite for all ailments except death. That's one way to interpret it which would make it clearly scientifically inaccurate. The other interpretation is that it helps with every disease, which is not scientifically innacurate per se.
 

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