Cupping (Hijama) is highly regarded in Islamic tradition as one of the most effective remedies. According to Anas ibn Maalik, the Messenger of Allah (Sallallaahu Álayhi Wasallam) declared, “Indeed the best of remedies you have is cupping (Hijama)” [Saheeh al-Bukhari (5371)]. Similarly, Abu Hurairah relayed that the Prophet stated, “If there was something excellent to be used as a remedy, then it is cupping (Hijama)” [Sunan Abi Dawud (3857), Sunan Ibn Maajah (3476)]. The significance of cupping is further underscored by the Prophet’s experience during his night journey, where he was advised by angels to practice this healing method [Sunan Ibn Maajah (3477), Sunan Tirmidhee (3479)].

In addition to being a remedy, cupping is seen as a preventive measure. The Prophet recommended that it be performed on the 17th, 19th, and 21st days of the Islamic month, highlighting its role in preventing excessive blood buildup, which could lead to various health issues [Sunan Ibn Maajah (3486), Hakim in his ‘Mustadrak’]. The Messenger of Allah stated, “Healing is in three things: in the incision of the cupper, in drinking honey, and in cauterizing with fire, but I forbid my Ummah from cauterization” [Saheeh Al-Bukhari (5681), Sunan Ibn Maajah (3491)], reinforcing the view of cupping as a vital component of healing.

Furthermore, the Prophet suggested performing cupping on an empty stomach, which is associated with enhanced intellect and memory [Sunan Ibn Maajah (3487)]. Certain days, particularly Mondays, Tuesdays, and Thursdays, are identified as the most favorable for cupping, thereby establishing a specific routine for its practice [Sunan Ibn Maajah (3487)]. Cupping is versatile in its applications, being utilized for various ailments, including headaches, dislocations, and the alleviation of the effects of poison and magic. Notably, the Prophet was cupped while fasting and in a state of Ihram, indicating that this practice is permissible under different circumstances [Saheeh Al-Bukhari (5701), (5694)].

Moreover, the Prophet demonstrated the effectiveness of cupping across various parts of the body, treating conditions such as headaches and bruises [Sunan Ibn Maajah (3860), (3863)]. Its validity extends to women as well, illustrated by Umm Salama’s request for permission from the Prophet to undergo cupping treatment [Saheeh Muslim (5708), Abu Dawud (4102)]. The cumulative evidence from these teachings illustrates that cupping is not only a historical practice but also a deeply embedded aspect of Islamic medicine that emphasizes health and preventive care.