Hijamaology6 0

ACCREDITED
HIGHER DIPLOMA IN

HIJAMA CUPPING THERAPY

HIJAMAOLOGY MODULE
HIJAMA NATION ACADEMY

STUDENTS@HIJAMANATION.COM | WWW.HIJAMACERTIFICATION.COM

Copyright © 2011-‐2019 HIJAMA NATION Ltd. All rights reserved. Version 6.0

HIJAMAOLOGY MODULE

CONTENTS

Chapter Page

Introduction 2
1. HNA Approach-‐Mindset 3
2. Islamic Medicine 17
3. Hijamaology 39
4. Hijamaology and the Lunar Cycle 55
5. Introduction to Ruqyah 65
6. Bonus Module-‐Introduction to Metaphysics 101
7. Practical Section-‐Fixed Cupping 125

Copyright © 2011-‐2019 HIJAMA NATION Ltd. All rights reserved. Version 6.0 1
INTRODUCTION
This module is the foundation for practitioners to build their Hijama knowledge upon. In order
for them to be successful, s/he should have sound, overall understanding of Islamic medicine,
Quranic humoral pathology, metaphysics, Hijamaology and the lunar cycle. This unit will
prepare students for the Practical and Physiology & Anatomy Units as it offers the stepping
stones for an Islamic approach towards natural healing. Hijama Nation feels that all students
should have an Islamic and holistic mindset towards medicine in general. Science and
medicine should be seen from an “Eastern” point of view, in harmony with a “Western” one.
The Certified Hijama Practitioner (CHP) should know and declare that healing and recovery
comes only from God (Allah, The Exalted, The Almighty). Faith, prayer, good deeds, charity and
positivity are also major factors which contribute to spiritual, physical and mental health.
The CHP should disclose that HCT is an Islamic, spiritual, religious practice using natural
methods for detox and cleansing through the extraction of toxic blood. It was divinely revealed
by God (Allah, The Exalted, The Almighty) and ordained by the Angels to Prophet Mohammad
(Peace Be Upon Him). It is a Prophetic Medicine and a Sunnah (practiced by Prophet
Mohammad (PBUH)). It is part of Traditional Islamic Medicine and has been practiced globally
for centuries. The CHP should not make claims to “Cure” or “Treat” the Client. The CHP should
give verbal and written explain of his/her Scope Of Practice as a CHP and disclose that s/he is a
not a medical doctor (if s/he is not one) and is unable to make diagnosis, prescribe or stop
medication for the Client.
PLEASE NOTE: For the purposes of this course, we will be using distinctive terminology to avoid
confusion.
• Hijama, Hijama Therapy, Hijama Wet Cupping or Hijama Wet Cupping Therapy all refer
to the same thing i.e.; Islamic Wet Cupping and may be abbreviated to HWC at various
places.
• If the term “Hijama” has not been used in the phrase, but talks about wet cupping, then
it refers to regular Acupuncture Wet Cupping and may be abbreviated to AWC.
• Cupping Therapy, Dry Cupping Therapy or Massage Cupping Therapy refer to the
modality of Cupping Therapy in general, and can be used for both Hijama Therapy and
Acupuncture.
• Dry Cupping includes “Fixed” cupping as well as “moving” or massage cupping.
• Bloodletting is not referred to as wet cupping in this course and is considered a
separate treatment from both Hijama Wet Cupping Therapy and Acupuncture Wet
Cupping Therapy.
• You cannot say “Massage Cupping” unless you are a certified and licensed Massage
Therapist. Otherwise, the correct title is “Moving Cupping”.
CHAPTER 1-‐HNA APPROACH
MINDSET
Holistic means to consider the whole. In this case; the whole human which includes the mind,
body and soul. All three aspects are intricately linked and affect us a whole. If one aspect is
imbalanced or under stress, then the other two will also become imbalanced which leads to
“Dis-‐Ease” in the body.

The power of the mind of the amazing and can have a major impact upon your health. Your
mind and thoughts can effect your body and how you deal with sickness and stress according
to scientific and medical research. The key is a twofold approach:

Macro-‐Mindset Micro-‐Daily Thoughts
Overall Attitude. Faith & Hope.
How you train your Gratitude.
mindset.
Positive thoughts.
Your approach towards
Affirmations and
stress and sickness in
Visualizations.
general.
Mindfulness.
It is important to have an
Islamic Mindset (which we Deep Breathing.
discuss later).

In taking a Holistic approach towards health, well being and Hijama, we know that the “Mind”
and “Soul” aspects of a person need to be balanced and positive, so that the “Body” aspect can
also be healthy and balanced. By this, we refer to the emotional and psychological elements of
a persons build up. It includes feelings, emotions, experiences, memories, perceptions, mental
health and heart health.
“…Indeed there is in the body a piece of flesh, which if it is sound, then the whole body is sound,
and if it is corrupt, then the whole body is corrupt. Indeed, it is the heart”. Reported by Al
Bukhari (Eng. Trans 1/44/#49) and Muslim (Eng. Trans 3/840/#3882).
In Islam, the heart does not just have a mechanical function to pump blood around the body. It
is connected to the brain and effects thoughts and conscience. It is the what may be known as
the “soul, spirit, or ruh”. It contains and generates the “Vital Life Force” and energy which
feeds and nourishes our blood cells, tissues, muscles, organs and brain. So if the heart is
diseased, the body will also be diseased as mind, body and soul are interconnected. Useful
reading is “Diseases of the Heart and Their Cures” by Shakhul-‐Islam Ibn Taymiyyah.
Hijama Cupping Therapy works on a multiple level of detoxing the:
• Mind-‐Brain, psychology, thoughts, consciousness, perceptions of pain level and

mindset.
• Body-‐Physical, organs, muscles, bones, tissues, pain.
• Soul-‐Emotional, feelings, spiritual, perceptions of pain level and mindset.
• Metaphysical-‐cleansing the body of illness caused by Jinn, black magic, evil eye and
envy.
Hijama Cupping Therapy is an essential means to remove toxins from the heart and
bloodstream, and help alleviate a persons’ physical pain. Thus, it promotes well being and
relaxation. This system is recognized in Islam, as well as modern science. Dr. Zaghloul El-‐Naggar
has written an excellent article highlighting these correlations. He features all the Surahs and
ayahs (chapters and verses) of the Quran (Islamic Holy Book) which relate to the heart. We
have selected only a few which relate to our subject matter in particular. You will find many
recurring themes throughout the Quran which effect the heart or soul and emotions:
• Anxiety & fear

• Lack of hope
• Having evil or negative thoughts
• Peace and contentment through submission to the Creator
• Having strong faith
• Attaining a happy heart through higher spiritual awareness and consciousness
• Relating to the metaphysical and unseen such as Angels and Jinn
• Relating to the other physical and spiritual senses of the body which directly effect the
brain and eyes such as eyes (vision, “third eye” awareness, consciousness) and ears
(hearing, listening, retaining, processing, memorizing, intellectual thought and
acceptance of a Higher power).
ARTICLE-‐“The Human Heart in the Glorious Quran” by Dr. Zaghloul El-‐Naggar
“The human heart is mentioned (132) times in the Glorious Qur'an, besides several other
notions under 50th the metaphoric expressions "human chest Fou'ad" or the inner in both the
singular and the plural forms. Of these Qur'anic statements, some describe this sentient organ
as having the capacity of being a center of reasoning, intentions and decision – making.
Consequently, human hearts can either be healthy or diseased. Healthy (or soft hearts) can
have their humane attitude and balanced rational, while diseased (or hard, stony) hearts can
loose both their humane touch and their capacity to see and understand. Such Qur'anic
emphasis on the role of the human hearts in the mental, emotional and spiritual decisions of
man came down more than 14 centuries ago, while physicians have –for centuries – been
restricting the function of the human heart to the mere process of pumping the blood
throughout the human body.
However, science has recently proven that the human heart is as sentient as the human brain,
if not much more, as it has its own form of intelligence. Not only this, but it has been proven
experimentally that the human heart does influence the brain's thinking capacity, and hence its
physical capability of accepting, comprehending and storing knowledge. It has also been
proven that the human heart communicates with both the brain and the rest of the human
body neurologically (through the nervous system), biophysically (through pulse waves),
biochemically (through certain hormones), and electromagnetically (through energetic waves).
The human heart's electromagnetic field is the most powerful rhythmic field produced by the
human body. It envelopes every cell in that body, and extends out in all directions into the
space surrounding it, as an important carrier of information.
The recently discovered human heart –brain synchronization (or the so-‐called Cardiac
Coherence) has become an established fact, proving that the human heart's activity influences
that of the brain, and that the heart has its own form of intelligence. Cardiac intelligence can
process information about its body as well as its surroundings. This takes place through an
"info-‐ energetic code" in the form of a profuse network of blood vessels and cells that serve as
energy information gathering and distributing system, recently termed "the heart code" by
Paul Pearsall.
For the Noble Qur'an to spell out this fact more than 14 centuries ago is a living testimony to
both its divine origin and the correct Prophethood of the noble messenger who had received it.
Introduction
The Glorious Qur'an which was revealed more than 14 centuries ago emphasized the fact that
the human heart is a highly sentient organ with the capacity of feeling, reasoning and decision
– making. Such cardiac qualities have only been very recently discovered in later part of the
twentieth century and the early part of the twenty first century. For a book revealed in the
seventh century, to an unlettered Prophet, in an unlettered society to spell these facts out in a
very precise language is a living testimony to both the divine nature of the book and the
correct Prophethood of its recipient.
Qur'anic verses with cardiac connotations The human heart is mentioned in the Glorious
Qur'an (132) times, besides several other notions under the term "Fouâad" (or inner heart)
(16) times, and under the metaphoric term (chest) which means the heart (44) times.
Some of those Qur'anic verses can be listed as follows: [NB: Edited selection by HNA]
"Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before
seeing and meeting Him), and brought a heart turned in repentance (to Him -‐ and absolutely
free from each and every kind of polytheism), (Surah Qaf: 33).
"Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful".
(Surah Qaf: 37).
"Say (O Muhammad Peace be upon him): "Whoever is an enemy to Jibrael (Gabriel) (let him die
in his fury), for indeed he has brought it (this Qur’an) down to your heart by Allahs Permission,
confirming what came before it (i.e. the Taurat (Torah) and the Injeel (Gospel)) and guidance
and glad tidings for the believers". (Surah Al-‐Baqarah (The Cow): 97).
"Upon your heart (O Muhammad SAW) that you may be (one) of the warners," (Surah Ash-‐
Shu'ara (The Poets): 194).
"Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose
heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from
Allah, and theirs will be a great torment". (Surah An-‐Nahl (The Bees): 106).
"And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your
companions who remember their Lord with glorification, praising in prayers, etc., and other
righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook
them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We
have made heedless of Our Remembrance, one who follows his own lusts and whose affair
(deeds) has been lost". (Surah Al-‐Kahf (The Cave): 28).
"And surely, We have created many of the jinns and mankind for Hell. They have hearts
wherewith they understand not, they have eyes wherewith they see not, and they have ears
wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are
the heedless ones". (Surah Al-‐A'râf (The Heights): 101).
"(Remember) when your Lord inspired the angels, "Verily, I am with you, so keep firm those
who have believed. I will cast terror into the hearts of those who have disbelieved, so strike
them over the necks, and smite over all their fingers and toes." (Surah Al-‐Anfâl (The Spoils of
War): 12).
"He it is Who sent down As-‐Sakinah (calmness and tranquillity) into the hearts of the believers,
that they may grow more in Faith along with their (present) Faith. And to Allah belong the
hosts of the heavens and the earth, and Allah is Ever All-‐Knower, All-‐Wise". (Surah Al-‐Fath (The
Victory): 4).
"Allah made it not but as a message of good news for you and as an assurance to your hearts.
And there is no victory except from Allah, the All-‐Mighty, the All-‐Wise". (Surah Al-‐'Imran (The
Family of Imran): 126).
"But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add
suspicion and doubt to their suspicion, disbelief and doubt, and they die while they are
disbelievers". (Surah At-‐Taubah (The Repentance):125).
"They are those upon whose hearts, hearing (ears) and sight (eyes) Allah has set a seal. And
they are the heedless!" (Surah An-‐Nahl (The Bees): 108).
"And We have put coverings over their hearts lest, they should understand it (the Qur’an), and
in their ears deafness. And when you make mention of your Lord Alone (La ilaha ill-‐Allah (none
has the right to be worshipped but Allah) Islamic Monotheism ()) in the Qur’an, they turn on
their backs, fleeing in extreme dislikeness". (Surah Al-‐Isrâ' (The Journey by Night): 46).
"Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger (SAW)
should wrong them in judgement. Nay, it is they themselves who are the Zalimoon (polytheists,
hypocrites and wrong-‐doers, etc.)". (Surah An-‐Nûr (The Light): 50).
"And Allah has brought you out from the wombs of your mothers while you know nothing. And
He gave you hearing, sight, and hearts that you might give thanks (to Allah)"(Surah An-‐Nahl
(The Bees):78)
"Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for
that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you
give!" (Surah As-‐Sajdah (The Prostration):9).
Thus the Glorious Qur'an, has emphasized in more than (180) of its verses the fact that the
human heart is a sentient organ that has its own form of intelligence, and hence, can play an
important role in the mental, spiritual and emotional activates of the individual. This is a
precedence to all the humanly acquired knowledge by more than (1400) years. It has been very
recently discovered that heart transplant patients who receive a heart from another person's
body, also receive some of his or her personal memoirs, talents, likes and dislikes. Heart
recipients have reported inheriting many things from the donor's knowledge and experiences
to his or her food carvings (e.g. Paul Pearsall, 2002-‐ 2008).
Such observations have indicated that the human heart has its own intelligence that is
manifested in having the capacity to process the necessary information about both the human
body and the outside world surrounding it, through what Pearsall calls an "info-‐ energetic
code". Such a code is described as a profuse network of blood vessels and cells that serve not
only as our circulatory system, but as an energy information gathering and distributing system,
much like a complex telephone network. The Qur'anic descriptions of the human heart, more
than (1400) years ago is more precise, integral and comprehensive as describes the human
heart as being hard or soft, prefect or imperfect, arrogant or considerate, repenting or
conceited, knowing or ignoble, open or sealed, good or evil, believing or disbelieving,
submissive or obstinate, observant or negligent, healthy or diseased, guided or misguided,
confident or different, fearful or fearless, comprehending or non-‐comprehending, peaceful or
terrified, factual or disillusioned, penitent or adamant, pious or impious, intellectual or
unintellectual, perceiving or non-‐perceiving, seeing or blind, cognizant or ignorant, stable or
unstable, stamped or unstamped, amiable or hatful (repugnant), sealed or unsealed, locked or
unlocked, kind and merciful or unkind an merciless, quiet or agitated, clear or perturbed, hard
(stony) and cruel or soft and kind, capable of acquiring good deeds or evil ones.
Such qualities and much more far exceed what has been very recently disclosed by
cardiologists, and testify for the fact that the Noble Qur'an cannot be but the word of the
creator in its divine purity, and that Prophet Mohammad (p.b.u.h.) is the seal of that long chain
of Prophets and Messenger sent by our Creator for the guidance of man.
http://quranproject.org/The-‐human-‐heart-‐in-‐the-‐glorious-‐Quran-‐481-‐d
ARTICLE-‐ “Patient Mindset Matters in Healing and Deserves More Study…”
“A growing body of research has shown that people’s mindsets can measurably affect physical
healing. Despite this research, the benefits of these psychological and social forces still receive
much less attention than drug and device treatments.
In a report published online Feb. 15 in The BMJ, researchers at Stanford call for more health
care providers to place emphasis on the importance of individual mindsets and social context
in healing.
Alia Crum, PhD, assistant professor of psychology, is the lead author of the report. The senior
author is Abraham Verghese, MD, professor of medicine.
Crum and her co-‐authors urge researchers to develop more studies that measure the physical
effects of these psychosocial elements to understand and quantify patients’ subjective
experiences of expectations, connection and trust.
“We have long been mystified by the placebo effect,” Crum said. “But the placebo effect isn’t
some mysterious response to a sugar pill. It is the robust and measurable effect of three
components: the body’s natural ability to heal, the patient mindset and the social context.
When we start to see the placebo effect for what it really is, we can stop discounting it as
medically superfluous and can work to deliberately harness its underlying components to
improve health care.”
Power of Mindset
A health care provider’s bedside manner is important, and what patients think and expect
about treatments can influence health outcomes, Crum said.
But the health care and education systems in the United States generally do not emphasize
psychosocial training. As a result, new doctors and health care workers take few courses on
how to effectively form meaningful relationships with patients and how best to help them
adopt useful mindsets.
Crum and her colleagues argue that the health care and education systems need to prioritize
the role of psychological and social forces in healing. For example, medical schools should
develop more training that helps students and residents use their personal strengths to
connect with patients and learn the best ways to harness social context and patient mindset.
“It should be about designing a formal curriculum for medical school that weaves all of this
throughout the training,” said Kari Leibowitz, a graduate student and co-‐author of the paper.
“So it’s not just mentioned in one or two classes or taught for one semester and then forgotten
about.”
The authors also call for a reform of standard randomized trials in the health care system.
When examining the effects of a new drug, researchers should include, in addition to placebos,
natural conditions, which don’t use placebos, alongside conditions that include altered social
context and mindset. This, Crum said, will help researchers understand how beliefs, labels and
context can help magnify or reduce the effects of the drug and treatment.
These reforms, however, would require additional research that builds more scientific
evidence for the importance of the effects of social context and mindsets, they said.
“Taking time and energy to develop provider-‐patient relationships is crucial, and we know that
it makes a difference,” Leibowitz said. “But you have to be able to justify why structural
changes, like increasing the length of time spent with a patient to build trusting relationships
and shape adaptive mindsets, actually saves all of us money.”
Verghese, who is also director of the Stanford interdisciplinary center Presence, which
champions the patient experience in medicine, has been teaching the value of connection and
bedside manner for years.
“The wise and seasoned physician does much of this intuitively,” said Verghese, who holds the
Linda R. Meier and Joan F. Lane Provostial Professorship. “What is missing is the science behind
it and the structure to help physicians understand these psychological and social forces so they
can deliberately leverage them in health care.”
The Placebo Effect
Over the past 30 years, neurobiological research has shown that the placebo effect, which
stems in part from an individual’s mindset or expectation to heal, triggers distinct brain areas
associated with anxiety and pain that activate physiological effects that lead to healing
outcomes.
Mindsets can also lead to negative, or “nocebo,” effects. For example, patients have been
shown to have a heightened pain response after being informed that an injection will hurt.
Those who were told about possible negative side effects of a medication had an increased
presence of those effects.
Crum has produced research suggesting that people’s mindsets also influence the benefits they
get from certain behaviors. For example, she co-‐authored a 2011 study showing that the
physical effects of food depend on how caloric or indulgent it is in a person’s mind. A study she
co-‐authored two years later demonstrated that viewing stress as a helpful part of life, rather
than as harmful, is associated with better health, emotional well-‐being and productivity at
work.
Crum said she intends to continue to contribute research on the components that make up
placebo effects, such as people’s mindsets. She said several studies are in progress, on which
Crum’s Mind and Body Lab has partnered with Presence. But more work remains to be done,
Crum said.
“We know that psychological and social forces are at work in health in healing, for better or for
worse,” Crum said. “But we need to develop more rigorous research to measure their
physiological effects. It is time we start taking these forces more seriously in both the science
and practice of medicine.””
https://med.stanford.edu/news/all-‐news/2017/03/health-‐care-‐providers-‐should-‐harness-‐power-‐of-‐mindsets.html

ARTICLE-‐“How Thoughts Affect the Mind & Body”

“The topic of effects of thoughts on our mind and body has been very much studied in recent
research. In this blog post, I would be highlighting some of these effects. We all entertain
thoughts all day long and before we go to bed. These thoughts are very powerful and can
affect us in many ways. Positive thoughts will trigger healthy emotions whereas, negative
thoughts will trigger negative emotions and adversely affect our health.

Thoughts serve as internal triggers to cause stress and lead to many illnesses if they become
habitual. Cumulative stress overtime can suppress the immune system and trigger “fight or
flight” reaction. As soon as we imagine a threat in our environment, we tend to have
automatic self talk with scary pictures and images. This self talk often stems from our belief
system about events, persons, and environment.

Regardless of how thoughts originate, they tend to create a state of panic and affect our
nervous system. Sympathetic nervous system is aroused and as a result, we experience rapid
heart beat, tension in major muscle groups, high blood pressure, diversion of blood
circulation from major muscle groups to smaller ones, affecting heart, lung and brain.

Release of adrenalin and cortisol start and our digestive system is affected. Many people
experience irritable bowel syndrome in this state. As soon as these physiological changes
happen, the person begins to indulge in scary self talk, for example, “Oh no, here it comes
again” or “what if I panic?” The self talk which is connected to our thought process, leads to
anxiety and panic. It is interesting to note that if this becomes a habitual pattern and chronic,
the cumulative effect can give rise to several stress related illnesses, for example, ulcers, high
blood pressure, cardiovascular diseases, stroke, chronic back pain, constipation, diarrhea,
insomnia, headache, stiff neck, weight gain, weight loss.

Poor emotional health can weaken immune system and lead to cold, infections, abuse of
alcohol, substance, and tobacco. These are signs of poor health. Research has also found
some evidence of infertility and it also speeds up the aging process. Long term, it can rewire
the brain leaving the person vulnerable to anxiety and depression. Breast cancer and ovarian
cancer have also been linked to cumulative stress according to a study done by McAllister, et
al and published in the American Journal of Medical Genetics.

Connie Lillas, a psychologist states that three types of reactions happen under stress:

1. Foot on the gas which gives rise to anger and agitation
2. Foot on the brake, which gives rise to feelings of depression and withdrawal
3. Foot on both which leads to a state of “freeze” when the person becomes immobile
under pressure.
There is some evidence in the literature that people who repress and suppress their
emotions, experience a decrease in energy because repressed emotions zap mental energy
and hope and lead to health problems described earlier.

Chronic stress from negative feelings of hopelessness and helplessness can upset body’s
hormonal balance and deplete the brain chemicals required for feelings of happiness. The
end caps of DNA strands called telemores, are decreased and this affects our lifespan
negatively. Studies have found that stress and anxiety can be multi generational as it is
passed to the off springs via genes of the parents. Genes can be regulated with treatment of
anxiety so we see that there is a connection of our thoughts to the composition and
regulation of genes. Hostility and resentment when poorly managed, can lead to
cardiovascular disease, digestive disorder and infections.

In addition, there are so many psychosomatic disorders that develop when the person has
stress and anxiety and become obsessed with his or her illnesses…

Emotions can trigger panic disorder, GI complaints, chest pain, headaches, breathing
problems, weakness and urinary problems. Hypochondria is marked with symptoms of
depression, insomnia, loss of appetite, decreased libido. In this illness, the person becomes
preoccupied with belief that he or she has serious illness despite medical findings are
contrary to their beliefs. Acute grief can also trigger symptoms of hypochondria. Similarly,
chronic pain syndrome sufferers are often very angry, jobless and dependent on narcotic
pain killer. They are often abused as children, suffer from loss of libido, decreased appetite
and insomnia

Conversion disorder is marked with amnesia, blindness, numbness, seizures, excessive
vomiting, inability to swallow and the root of the physiological symptoms is believed to be
psychosomatic. The person needs to understand the association between emotions and
physical complaints. Again Cognitive Behavioral Therapy helps reframe the cognitive
distortions and thus decrease the intensity of symptoms. Biofeedback, relaxation therapy,
hypnosis, acupuncture are available in pain centers.

In this way, we see that negative thoughts, beliefs and self talk can have a counter effect on
our body, mind and spirit.

Negative thoughts about harming others, violence, homicide are more dangerous than
having thoughts of guilt, regret because the physiology of these thoughts appears to be
different. Violent thoughts can lead to criminal activities, whereas, thoughts like envy, regret
will make the person unhappy but will not be so intense that it drives the person to avenge
violently towards the person. However, these negative thoughts should not be ignored as
they can become progressively intense with time and can lead to violence, murder and
hateful crimes. Serial killers, rapists, abusers, and perpetrators of domestic abuse had these
thoughts but never sought professional help to address them. As a result, they became
antisocial and committed such crimes.
In contrast to negative thoughts, there are positive thoughts which can counter these
negative side effects. In general, the rule of thumb is to have at least 3 positive thoughts to
counter the effects of one negative thought. Thoughts of gratitude, forgiveness, and
emotional resilience can help us deal with our stressful thought patterns and create a sense
of well being. When we challenge our negative self talk with Socratic questions and dispute
the irrationality and make positive counter statements, we can reverse the physical effects of
negativity and build up psychological resources that contribute to a happier life style. When
we show generosity, be grateful, and forgive, we generate positive emotions and overtime
become more resilient in the face of adverse situations.

Ben and Brown have found that there is a relationship between joy and gratitude. We are
happier when we show gratitude and it also improves our spiritual well being. Similarly,
forgiveness decreases feelings of hurt, anger and physical complaints such as,
gastrointestinal upset, dizziness etc.

In this way, we see that positive emotions broaden our perspective of the world and
facilitate lasting emotional resilience. We enjoy better sleep, have fewer incidence of colds,
and a greater sense of overall happiness. When we focus on the positive aspects of our lives,
show wonder, awe and gratitude through out life, we enjoy life better. It is good to ignore
the negative as it leads to so many problems and shift the focus from negative to positive.

Research has found that techniques of meditation, positive imaging, progressive muscle
relaxation are instrumental in alleviating anxiety, and symptoms of depression as these
techniques arouse the parasympathetic nervous system, which is responsible for inducing
feelings of calmness and relaxation, as opposed to the activation of sympathetic nervous
system under the state of panic and anxiety.

In summary, we should entertain positive thoughts as they are so much beneficial for our
mental, physical and spiritual health. On the contrary negative thoughts give rise to
numerous health related problems…Relaxation exercise…assist the person make desired
changes and achieve life goals”.

https://www.cognitivehealing.com/personal-‐growth/how-‐thoughts-‐affect-‐mind-‐and-‐body/
So if you have the right Mindset overall, you will know that you can get healthy and stay
healthy, regardless of any sickness or problems in your life. Here is HNA’s step by step guide to
how your mind can help you to deal with mental, physical and emotional problems and reach
your end goal of cleansing, detox and optimum health. You should adopt this mindset yourself
and implement it in to your life. You should also encourage all your Clients to adjust to this
Holistic approach and positive mindset.

Alhumdulillah, as Muslims, we believe that Allah (The Exalted, The Almighty) has created a
cure for every disease and Hijama is the strongest treatment. Hijama is an order from Allah,
so it is an “amaanah” or trust for us. We should have 100% conviction in this treatment and
perform it with integrity, pure intention, honour and passion. Thus, we should have no fear
of treating terminal illnesses like other Hijama Practitioners and Allopathic Doctors.

We expect all our students to excel in their studies and Hijama Practices after graduation. We
encourage a “can do” attitude and want to inspire our students to be “go getters” and
“action takers”. You can achieve anything you set your mind to, insha Allah.

So after raising your standards, when you get stuck at anything, you should not think about
the process you have to go through to accomplish your goal. Rather think about the result
and the outcome. Don't think that it is too hard or it is going to take too long or what is going
to happen if I fail?

Instead, think about what are you going to achieve when you are successful and how many
people you will help when you graduate? How many lives you are going to change and how
many prayers and blessings you are going get? Once you start focusing on the results as
opposed to the process, things become much easier and more exciting!

This is the start of your amazing new Hijama journey, adding value and hope to people’s
lives. You are also part of a revolutionary new movement to revive this Sunnah of Hijama and
leaving an amazing legacy for generations to come, insha Allah!

We believe that we should not only revive the Sunnah, but establish it in all countries, insha
Allah. To accomplish something as ambitious as this, we ALL have to raise our standards first.
We have to set goals to accomplish big things in life and leave a legacy. Without improving
our standards, we would live a mediocre life without any achievements, which is not
befitting for a good Muslim.

CHAPTER 2-‐ISLAMIC MEDICINE

Islamic Mindset Towards Health, Sickness and Disease

The core of the Islamic Belief system is that there is only one Allah (GOD) (The Exalted) and
Prophet Muhammad (Peace Be Upon Him) is his Final Messenger. Allah (The Exalted) is
Omnipotent and All-‐Powerful.

Thus, the premise of Islamic Medicine regarding sickness and medicine is that Allah (The
Exalted) is in fact, the Giver of sickness, Giver of cures and the Ultimate Healer as opposed
to Doctors and medicines.

Prophet Muhammad (PBUH) has told us that there is a cure for every disease except death,
so we should seek medicines and cures. We are just expected to remember that it is not the
remedy that is healing us, but Allah (The Exalted) that is doing so.

As shown above, all of these factors comprise the one whole that is Islamic Medicine. Hijama
Cupping Therapy is just one portion of it, and is considered an act of charity and worship;

“If there is anything (that heals), then it is in Hijama cupping, black cumin, a gulp of honey or
branding with fire (cauterization) that suits the ailment, but I don’t like to be cauterized”.
(Recorded by Ibn Jarir and al-‐Hakim in Al-‐Mutadrak).

Further, as Muslims, we should know that remedies to cures have been divinely revealed.
This is in contrast to remedies being discovered by man through trial, error and
experimentations as in other cultures such as the Greeks, Chinese and even modern Western
Scientists.

Thus, Islamic Medicine has an integrative approach towards health and healing. It considers
the “mind, body and soul” and is holistic, natural and organic. Islamic medicine does not
reject modern science or Western medicine. Rather, it is embraced and easily adapted in
areas of technology, diagnosis and surgery. Today, many illnesses are considered to have “no
cure” such as cancer, yet Allah (The Exalted, The Almighty) has told us that there is a cure for
every disease;
The Prophet (PBUH) said “There is a remedy for every disease and when the remedy is applied
to the disease, it is cured with the permission of Allah, The Exalted”. Recorded by Muslim.

“There is a hierarchy of factors which cause the physical problems if not practiced properly,
and also cure the physical problems if practiced properly”. (Hijama Nation 2011)

These include every aspect of a human being’s life and must be in balance for good level of
mental, emotional, spiritual and physical well-‐being. Everything from food and fluid intake, use
of herbs and natural healing methods, nature and the environment, exercise, stress levels and
acts of consciousness and prayer all contribute towards good or bad health.

“The Prophet said, "There are two blessings which many people lose: (They are) Health and free
time for doing good." Narrated by Ibn 'Abbas. Volume 8, Book 76, Number 421.

The key consideration in Islamic Medicine is that if the heart is healthy, the body is healthy-‐this
is on a physical, biological level, as well as a spiritual level of consciousness. The way to cleanse
the heart is through submission and love of Allah (The Exalted, The Almighty), recitation of the
Quran, prayer, good deeds and eating healthy foods and drink.

According to Ibn Qayyim al-‐Jawziyyah, sickness is considered a blessing, test and rectification.
All sickness is a blessing from Allah (SWT) because he loves you. It is given to a person as a
test, just as all afflictions and hardships are. It is a means to expiate sins;

“Those who are most afflicted among the people are the Prophets, then the best, then the
(next) best. One is afflicted in accordance with (strength of) his Din. If his Din is firm, his
affliction is hard, and if his Din is weak, his affliction is light. Indeed, one will be so much
subjected to adversity until he walks among the people without any sins”. Recorded by Ahmad,
at-‐Tirmithi and others. Verified to be authentic by al-‐Albani (Sahih ul-‐Jami # 993).
“Affliction continues to befall believing men and women in their body, family, and property,
until they meet Allah burdened with no sins”. Recorded by At-‐Tirmidhi and others-‐ verified to
be authentic by Al-‐ Albani (As-‐Sahihah # 2280).
However, Allah (The Exalted, The Almighty) also does not overburden a soul with hardships
that they cannot cope with; “Allah intends for you ease and does not intend for you
hardship” Al-‐Baqarah 2:185. It is considered the best time to completely submit yourself to
your Lord and occupy yourself in his remembrance, worship and prayers.

According to Islam, the best medicine and cure is love of Allah (The Exalted, The Almighty)
and reciting the Holy Quran. When this is done, the heart is cleansed, and thus, the whole
body is healthy;
“Say: It (The Quran) is a healing for those who believe a Guide and a
Healing…” [Surah Fussilat: 44]
Hijama is the only medicine which is applied externally and physically, as opposed to
internally via food (ie; honey and black seed) or spiritually and consciously via prayer and
Quran. There are four benefits of reading the Quran; it is a good advice, purifies and cures
the hearts from all diseases, a guidance and a mercy for mankind. With regards to relating
the Quran to our physical well being, there are many surahs and ayats which relate human
health to food, drink, nature, environment and prayer.
“And he feeds me and quenches my thirst and when I fall sick then He (Allah SWT) cures me.
[Surah Shu’araa: 80]
This passage refers to Allah SWT telling us about Prophet Ibrahim (Abraham). Some Scholars
of Tafseer have deduced that Prophet Ibrahim recognized that there is a direct link between
a bad diet and sickness. He recognized that Allah (The Exalted, The Almighty) is the only
Curer and very generous with his provisions of sustenance. It is when humans fall in to bad
habits that people get sick.
Prophet Muhammad PBUH said; “The son of Adam never fills a vessel worse than his
stomach. The son of Adam only needs a few bites to sustain him, but if he insists, one third
should be reserved for his food, another third for his drink and the last third for his
breathing”. Narrated by Al-‐Musnad (by Imam Ahmad).

A significant point here is that Humans only need a few morsels (or minimum amount of
food). But if they do decide to indulge, then the worst case scenario is to still remain hungry
and leave some space. One third of the stomach should remain empty, one third should be
water and one third should be food. This means that one should control ones greed, and
also remain healthy. Over eating burdens the digestive system and leads to many
sicknesses.


Click on the video to watch.

In summary, mindset and food can effect health the most. All of this is important in relation
to Hijama Cupping Therapy, because stress, food, nutrition and water are part of the blood
cells. If these are unhealthy or acidic, Hijama extracts it from the capillaries in the skin and
cleanses the body. It also helps the heart and lungs to perform their vital functions
efficiently. Thus, mindset and health are closely linked and very important in Islam. Our
bodies are an amaanah (trust) given to us by Allah, so we must to take care of ourselves;

Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, said, “Take
advantage of five before five: your youth before your old age, your health before your illness,
your riches before your poverty, your free time before your work, and your life before your
death.”

(Source: Shu’ab al-‐Imān 9575. Grade: Sahih (authentic) according to Al-‐Albani).

Prophetic Medicine

Prophetic Medicine is a tradition of the Abrahamic faiths of Judaism, Christianity and Islam and
is featured in all three of their holy books respectively. Prophetic Medicine is different from
other alternative therapies as it in accordance to the “deen” or complete way of life which has
been ordained by “God” or Allah (The Exalted).

In this case, Islamic Prophetic Medicine was practiced by the Prophet Muhammad (PBUH) and
so, in following his practices or “Sunnah”, Muslims will automatically be following a healthy
and balanced lifestyle.

The core of Islamic Prophetic Medicine is that it is integrative and holistic, as is the case with
many Eastern medicines. It looks at all aspects of the human being in relation to health; both
internal and external. It considers the cures for all illnesses in direct relation to the Lord and
Creator; Allah (The Exalted, The Almighty)

• Causes of sickness: Lack of faith, Shaytaan, bad diet, medications.

• Cures for sickness: Faith, Quran, prayer, balanced diet and healthy food, herbs, drinks,
Hijama Cupping Therapy, sleep, exercise, halaal sex (ie; allowed lawfully with spouse).

• Powerful medicines, detoxifications and antioxidants (all in moderation and balance)
such as Quran and prayer, Ruqyah, Hijama cupping therapy, fasting, halaal sex with
spouse, zam-‐zam water, black seed honey, olives, figs, dates, pomegranates, water-‐
melon, vinegar, barley, camels milk.

• Also, many herbs such as Henna and items such as Kohl (Antimony), miswak (traditional
Islamic toothbrush) and Lubaan (Frankincense).

Sunnah Diet

The basic fundamentals of the “Sunnah diet” (the way Prophet Muhammad PBUH ate and
drank) were:

• Eating in Moderation
• Eating a few morsels or only enough food to fill the stomach to one third only, one third
water and one third air (ie; remaining empty)
• Opposite Eating
• Food Balancing

So if he ate a “hot” food, he would counteract it’s effect upon his internal physiology, by
consuming a “cold” item at the same time eg; dates and cucumbers. He also encouraged eating
neutral foods such as barley to keep the four humors balanced and in check.

Food intake and its’ mismanagement is one of the main causes of sickness according to Islamic
Medicine. Particular foods can affect various organs and imbalance the fluids in the body if
eaten excessively, eg:
• Protein foods can be “hot”.

• Carbohydrates & Starches can be “cold”.
• Anything in excess can cause imbalances.
• Food is converted in to energy and four humors in to LIVER.
• ALL food groups should be consumed in moderation, just like everything in Islam.
• The best diet is in accordance to Sunnah. You should eat foods depending upon
your body type, environment, staple diet, medication etc.
• “Sunnah foods ”eg: black seed, dates, honey, olives, barley, pomegranates,
cucumbers etc.

“Natural Healing” through temperaments was popular at the time of the Prophet Muhammad
(PBUH) and some of the methods are mentioned in various ahadith such as Hijama cupping
and cauterization.

In addition, many ahadith frequently refer to the 'hot' and 'cold' qualities of foods, which was
another tool used by this healing system. Thus, Hijama, food, drink and herbs were the most
commonly used "balancing" methods in this field of medicine.

Health, Medicine and Cure Ahadith found in 'Book of Medicine' of Sahih Bukhari.

#592

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

#593

Narrated 'Ursa: Aisha used to recommend At-‐Talbina for the sick and for such a person as
grieved over a dead person. She used to say, "I heard Allah's Apostle saying, 'At-‐Talbina gives
rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' "

#594

Narrated Hisham's father: 'Aisha used to recommend At-‐Talbina and used to say, "It is disliked
(by the patient) although it is beneficial.''

#595

Narrated Ibn 'Abbas: The Prophet was cupped and he paid the wages to the one who had
cupped him and then took Su'ut (Medicine sniffed by nose).

#596

Narrated Um Qais bint Mihsan: I heard the Prophet saying, "Treat with the Indian incense, for
it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put
into one side of the mouth of one suffering from pleurisy." Once I went to Allah's Apostle with a
son of mine who would not eat any food, and the boy passed urine on him whereupon he asked
for some water and sprinkled it over the place of urine.

A diagram illustrating the core concepts of Islamic Prophetic Medicine.

Muhammad
(PBUH)-
Sunnah Diet,
herbs &
Prophetic
Medicine

Ultimate Medicines for the
Cures: Quran, “heart/soul”:
Black Seed, Quran, Salaat,
prayers,
Honey, Hijama supplications,

Cupping Relationship with
exercise.
Therapy. ALLAH SWT
& level of faith,
patience,
consciousness.

Causes of illness: Causes of
External factors; illness:
environment, Shaytaan, Jinns,

seasons, pollution,
injury, surgery,
black magic and
medications. envy.

Article-‐Medicine of the Prophet (Tibb al-‐Nabvi)

A Message Par Excellence
(Dr. M. Iqtedar Husain Farooqi)

“Practice and Saying (Traditions) of Prophet Muhammad (PBUH) on hygiene, sanitation and
treatment of diseases by medicine are called Tibb-‐al-‐Nabvi (Medicine of the Prophet or
Prophetic Medicine) by Muslims all over the world. About fifty Traditions (Arabic, Ahadith ) on
specific ailments and their remedies have been grouped together under the Chapter called
Kitab-‐al-‐Tibb (Book of Medicine) of well-‐known collections of Ahadith by Bukhari, Muslim, Abu
Dawud, Tirmidhi etc. In addition of this fifty, more than three hundred Traditions on aspects of
hygiene, cleanliness, habit of eating and drinking etc. find mention under the head of Drinks.
(Kitab al-‐Ashribah), Foods (Kitab al-‐Atimah) Clothing (Kitab al-‐libas), Purification (Kitab al-‐
Tahara), Menstruation (Kitab al-‐Haid), Funerals (Kitab al-‐Janaiz), Diseases (Kitab al-‐Marza) etc.
All these Traditions, which number about four hundred, constitute the Prophetic Medicine,
and can be found together in classic books of Ibn al-‐Qayyim Aljouzi (8th century Hegira) Abu
Nu’aim (5th century Hegira). Abu Abd-‐Allah al-‐Dhahbi (8th century Hegira), Abu Bakar Ibn al-‐
Sani (4th century Hegira). Most of these original Arabic treatises have been recently translated
in English and other languages.

Prophet Muhammad (SAAS) laid foundation a social order in which every Muslim, for that
matter every human being, was advised to maintain healthy life physically, psychologically and
spiritually. Indifferences to any aspects of life was discouraged by the Prophet. In the opinion
of Douglas Guthrie (A History of Medicine -‐ 1945), great advances in Medicine made by
Muslims of Middle Ages were mainly due to the impact of the Sayings of Prophet Muhammad.
Guthrie says, ‘had not the Prophet Muhammad himself said, “O Servant of God, use medicine,
because God hath not created a pain without a remedy for it ”. Guthrie has not quoted the
source of this important Tradition but it is obvious that he was referring to the famous Saying
from Tirmidhi (one of the six most important collections of Traditions). As a matter of fact
there are several such Sayings in which Prophet laid great stress on Medicine and discouraged
seeking help through amulets, relics, charms etc. For instance, Prophet once said, ‘There is a
remedy for every malady and when the remedy is applied to the disease, it is cured’. These and
several such Traditions have been described in Bukhari, Muslim, Abu Dawud etc. Once Prophet
was asked by one of his Companion, ‘Is there any good in medicine’. To this he emphatically
replied, ‘Yes.’ He is also reported to have said that the use of Medicine is the Decree of God.
One can see the basic truth made known to the humanity by the Prophet that there is no
disease for which there is any remedy. These Sayings have made it the duty for every society or
group of people to conduct research and find out the remedy for diseases that afflict human
beings. The concept of incurable diseases is thus alien to Islam. There were several occasions
when Prophet visited the sick (He used to advice his followers ‘visit the sick’) and after
enquiring about the ailments, advised to take the medicine prescribed from genuine
Physicians. On several instances he advised the sick to approach Harith bin Kalda, a well-‐known
Jew Physician of Thaqif (A place near Madina). Once Prophet visited Sa‘ad Bin Waqqas who had
suffered heart attack. Prophet placed his hand on the chest of Sa‘ad and he (Sa‘ad) felt great
relief but the Prophet cautioned him and said, ‘You have heart attack and, therefore, consult
Harith Bin Kalda, who is the expert Physician’. Such instances greatly changed the attitude of
the Arabs towards diseases, who during pre-‐Islamic period depended mainly on invoking
supernatural aid or different deities for treatment of diseases.

Prophet Muhammad (PBUH), realized the consequences of infectious epidemics and,
therefore, advised very rationally, ‘When you hear about a break of plague in any area, do not
enter there and when it has broken in a land where you are, then do not run way from it (and
spread elsewhere).’ On the basis of this Tradition, Muslims considered precaution and vigilance
against the epidemic as the Command of the God.

The Prophet opposed charms and incantations as the remedy for diseases but on some
occasions, when physical remedy (medicine) was not available, he allowed, mainly for
psychological reasons, to recite something having definite meaning. He also declared the
victims of epidemics like Cholera and Plague as martyrs. This was a great consolation for those
who suffered from it and knew the consequences.

The Prophet always cautioned the Physicians to take extreme care in treating the patients and
warned those not well versed and expert in the skill of medicine not to attempt the treatment
lest they might be held responsible for any complications. Quackery is, therefore, forbidden in
Islamic medical ethics.

Prophet Muhammad advised his followers to be always careful about their health and in case
of any ailments, serious or otherwise, consoled the patient not to feel guilty of being sufferer
or victim of the wrath of Allah. ‘Disease’ he said, ‘is not the wrath of Allah, because Prophets
also suffered great pains, much greater than ordinary people.’ Imagine what a solace these
Sayings would have provided to the followers of Islam.
There are many Traditions of Bukhari, Muslim etc. that show that people used to come to the
Prophet regularly and tell him about their ailments. He used to advise them to resort to
Medicine first and then pray to God to get rid of the diseases. On several occasions he would
himself suggest medicines. For instance, in case of loss of appetite he frequently advised to
take Talbina, a preparation of Barley. For constipation he used to recommend the use of
Senna. He was also in favour of regular use of honey for keeping fit. Similarly, for different
ailments he would advise for taking herbal drugs like Olive, Black Cumin, Chicory, Endive
Fenugreek, Ginger, Marjorum, Saffron, Vinegar, Water-‐Cress etc. Sayings on these medicines
and others show the concern of the Prophet for the welfare and good health of his followers.
For apparently small matters like drinking water, eating food, keeping clean and tidy he gave
appropriate advices. He is even repeated to have said ‘Cleanliness is half of faith (Iman)’.
Some of the Sayings on Black Cumin, Senna and Cress are very thought provoking. For instance
the Prophet is reported to have said that -‐ ‘Black Cumin (Hadith; Habb al-‐Sauda) is a remedy for
every disease except death. The Prophet expressed similar views on the efficacy of Senna
(Hadith, Sana) and Cress (Hadith; Thafa). The style and language of these Sayings are the clear
indication of the fact that the Prophet laid great stress on medicine (herbs), some of which
might have uses in more than one ailment. These Sayings also put emphasis on confidence
building attitude of sick persons towards their diseases and agonies suffered. Very rational
advice was given that none should be disheartened by the intensity and duration of the
diseases because remedies have been provided by Nature. And also none, should be afraid of
impending death. Once during the time of the Prophet, a person committed suicide, as he
could not bear the agony of the disease. Listening the episode, Prophet condemned the act
and refused to participate in the last rites (Namaz-‐Janaza) of the person. Thus, hopelessness,
despondency, dejection and frustration on account of serious disease and pain are against the
spirit and tenets of Islamic medical ethics, as shown by the Tradition of the Prophet.

There are several authentic Traditions, according to which people used to come to the Prophet
for spiritual remedies of their own sickness and that of their kith and kin. The Prophet, of
course, blessed them but after suggesting remedies in the form of medicines. Often he would
advise the patients to consult the best physician around the place. Once a lady came to him
with her child who was bleeding because of the throat infection (Hadith, Udhirah). He
admonished her and advised to treat the disease by putting the extract of costus (Hadith, Qust)
and pseudo-‐saffron (Hadith, Warus). Similarly once his wife complained of some boil (abscess)
in her fingers. Prophet suggested application of Sweet flag (Hadith, Dharira) on the fingers and
then asked her to pray to Allah for recovery. There was also an instance when a scorpion bit
Prophet himself. He immediately asked for hot water in which salt was added. The hot solution
was poured on his bitten fingers while he recited Maudhatin (Quranic Verses). These instances
and Sayings led Muslims to believe in rationale of the use of medicine rather than resorting to
charms and incantations. On several occasions he exhorted them not to depend on
supernatural methods of healing. He is also reported to have said, ‘charm is nothing but a work
of Shaytan’ (Satan). Once he asked for a particular person of the Tribe Hazm, to treat one of his
Companions bitten by a poisonous snake. He was told that after his (Prophet) exhortations
against incantation, Hazm tribe had given up the practice of supernatural treatment. He then
gave special permission of invoking supernatural aid, provided what was recited had some
meaning and sense. This clearly implies that the practice was only allowed as a psychological
remedy when no other remedy in the form of medicine was available.

Although the Prophet on one hand gave suitable advice to his followers on earthly affairs when
such situations were brought to his attention, but on the other hand tried his best to create
confidence in themselves so that they could act according to their own experience and
opinions. Once, while withdrawing his advice given earlier on the fecundation (cross
pollination) of Date Palm, he said, “Whenever I command you to do something related to
religion, do obey and if I command you something about earthly matters, act on your own
(experience) and (do remember) I am a human being”; This statement of the Prophet was
transmitted by Al-‐Saraksi (Al-‐Usal-‐ Principles) in the following words:
“If I bring something to you on your religion, do act according to it, and if I bring you something
related to this world, then you have a better knowledge of your own earthly affairs (Maurice
Bucaille in ‘Quran Bible and Science’).
In recent years several books have been published, particularly in India and Pakistan, on
Prophet Medicine, which do not project the true message on Medicine by the Prophet. For
instance, the author of recently published book entitled Tibbe Nabwi Aur Jadid Science
(Prophetic Medicine and Modern Science), claims that Prophetic treatment of heart attack by
eating seven dates, as was suggested to Sa’ad bin Waqqas, is still the better treatment than
modern by-‐pass surgery, provided people have faith in the treatment of the Prophet. The
learned author failed to understand that the Prophet while suggesting to Sa’ad bin Waqqas to
take dates as temporary relief, also advised him to consult the expert physician Harith bin
Kalda for treatment. As a matter of fact it is not desirable to consider the Traditions on
Medicine as something like the prescription of a physician. In this connection, opinion of Ibn
Khaldun (14th century AD) is highly relevant and realistic. He says, ‘Prophet’s mission was to
make known to us the prescription of the Divine Law and not to instruct us in medicine of
common practice of ordinary life.’ (Muqqaddima). In his opinion, even very authentic
Traditions cannot be taken as a mere medicinal prescription, which is the duty of ordinary
physician. He, however, says, ‘with sincere faith, one may derive from them (Traditions) great
advantage though this form no part of medicine properly called.’ To emphasize his point of
view, Khaldun refers instances when the Prophet tried to create confidence in his followers by
advising them to take their own judgments in worldly affairs.
Prophetic Medicine, in fact, is a MESSAGE PAR EXCELLENCE. It is an advice to keep always
healthy body and soul and to have faith in both physical and spiritual treatment. It is a
command to us o strive hard to find newer medicines and newer remedies. It is a warning to
those who consider diseases as the Will of God for which no remedy is needed. It is an
admonition for us to keep away from so-‐called spiritual treatment based on superstitions like
sorcery, amulets, charms etc.

Islam is the name of a mass movement and a radical change in every aspect of human life, both
spiritual and physical, based on reason and rationale. Great advances in medical science made
during the medieval ages, is, therefore, an important part of Islamic revolution, which has its
origin in Prophetic Medicine.

(This is a Chapter from the Book by the Author entitled Medicinal Plants in the Traditions of
Prophet Muhammad PBUH).

http://www.islamicmedicines.com/forum/medicine-‐prophet/378-‐medicine-‐prophet-‐tibb-‐al-‐nabvi.html

Islamic Quranic Humorology

Fundamentally, the premise of human health is based on the concept of Humoral Pathology in
Islamic Medicine. The fact is that Allah SWT has moulded man from the earth and water.

In the Qur'an, Allah describes man as being created from water (32:8), which is cold and wet;
earth (3:59), which is cold and dry; clay (7:12), which is cold and wet; and a sounding clay
(55:14), which is hot and wet as it is transformed or hot and dry as it is beaten by the wind.

Imam Muslim narrated that the Prophet PBUH said; “The Angels were created from light,
while Satan was created from the smokeless flame of fire. As for Adam, he was created from
what has been told to you”.

The following adapted from an article written by Sheikh Muhammed Salih Al-‐Munajjid on
www.IslamQ&A.com;

“‘Allaah created Adam (peace be upon him) from the earth i.e., from what it contains.
Allaah says (interpretation of the meaning):
“Thereof (the earth) We created you, and into it We shall return you, and from it We shall
bring you out once again” [Ta-‐Ha 20:55].
He created him from the dust of the earth, as He says (interpretation of the meaning):
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created
him from dust…”[Al ‘Imraan 3:59].
There are many similar verses in the Qur’aan. Then the dust was combined with water to
form clay, as the Lord of the Worlds says (interpretation of the meaning):
“He it is Who has created you from clay, and then has decreed a (stated) term (for you to
die). And there is with Him another determined term (for you to be resurrected)”[Al-‐An’aam
6:2].
This clay was sticky – or it was said, viscous – as it says in the verse (interpretation of the
meaning):
“Verily, We created them of a sticky clay”[al-‐Saaffaat 37:11] .
Ibn Manzoor said: the words laazib (sticky) comes from the root lazuba which has the
meaning of becoming sticky and solid. [Lisaan al-‐‘Arab, 1/738]. Then this sticky clay became
muntin (stinking). Allaah says (interpretation of the meaning):
“And indeed, We created man from dried (sounding) clay of altered mud [min hama’in
masnoon]”[Al-‐ Hijr 15:26]
Al-‐Raazi said: Al-‐hama’ means black mud. (Mukhtaar al-‐Sihaah, p. 64). It says in Lisaan al-‐
‘Arab (1/61):Al-‐ hama’ means black, stinking mud. In the Qur’aan it says “min hama’in
masnoon.” Also, “Masnoon means muntin (stinking), as in the verse ‘min hamaa’in
masnoon.’ Abu ‘Amr said: this means altered and stinking. Abu’l-‐Haytham said: sunna al-‐
ma’, fa huwa masnoon, i.e., the water changed, so it was altered (masnoon).” When this
mud was mixed with sand, it became salsaal (dried clay). [13/227]

Al-‐Raazi said: “Salsaal is hot mud mixed with sand, so it starts to clank or clatter when it
dries. If it is baked with fire it becomes fired clay or earthenware pottery”. Mukhtaar al-‐
Sihaah, 1/154.

It says in Lisaan al-‐‘Arab (11/382): Al-‐Salsaal min al-‐teen (clay made from mud) is that
which has not been made into pottery. Any mud or clay that dries is described as salla
saleelan (rattling or clattering) … i.e., it makes a noise like new pottery. Thus salsaal is likened
to pottery, as in the verse;
“He created man (Adam) from sounding clay like the clay of pottery…” [al-‐Rahmaan 55:14
– interpretation of the meaning]
All of this is confirmed by the hadeeth of Abu Moosa al-‐Ash’ari who said: “I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Allaah created Adam
from a handful that He gathered from the entire earth, so the sons of Adam come like the
earth. Some of them are red, some are white, some are black and some are in between.
Some of them are easy, some of them are difficult, some are evil and some are good.”
(Narrated by al-‐Tirmidhi, 2955; Abu Dawood, 4693. Al-‐ Tirmidhi said that this hadeeth is
hasan saheeh, and it was classed as saheeh by Ibn Hibbaan, 14/29; al-‐ Haakim, 2/288; and al-‐
Albaani in Saheeh Abi Dawood, 3926).
This is how Adam was created: from the Earth – i.e. from its dust – which was then mixed
with water to form mud, which then became black, stinking mud. And this dust was created
from the earth which is partly sand and when it is mixed it becomes sounding clay like the
clay of pottery. Hence when Allaah describes the creation of Adam in the Qur’aan, in each
case He describes one of the stages through which his creation passed and through which
the mud was formed. So there is no contradiction in the verses of the Qur’aan. Then after
that the sons of Adam started to multiply and they were created through water which is
the sperm and fluids which are emitted by men and women, as is well known. This is
explained by the Qur’aan in the verses (interpretation of the meanings):
“And it is He Who has created man from water, and has appointed for him kindred by
blood, and kindred by marriage”[al-‐Furqaan 25:54].
“Then He made his offspring from semen of despised water (male and female sexual
discharge)”[al-‐ Sajdah 32:8].
Ibn al-‐Qayyim (may Allaah have mercy on him) said: “When the perfection, complete power,
all-‐ encompassing knowledge, ever-‐executed will and utmost wisdom of the Lord decreed
that His creation should be of materials of different kinds, and that they should vary in
their forms and attributes and natures, His wisdom decreed that He should take a handful
of dust from the earth, then mix it with water. So it became like black stinking mud. Then
the wind was sent upon it and it dried out, until it became clay like pottery. Then it was
given shape and limbs and faculties, and each part of it was given a shape suited to its
purpose”. Then he mentioned how people are created by means of intercourse and the
emission of semen. [Al-‐Tabaayun fi Aqsaam al-‐Qur’aan, p. 204]. And Allaah knows best”.
Greco-‐Arab Medicine or Unani Medicine: Typology & Temperaments
In Islamic medicine, Ibn Sina or Avicenna (980–1037) was a leading expert. He studied, refined
and “Islamicized” the ancient theory of four humors (Humoral Pathology) in The Canon of
Medicine (1025). He elaborated on the basic theories discussed by Galen and Hippocrates, but
added the Islamic tenants of belief in Allah SWT, healing through prayer and the issue of mind,
body and soul. He focused upon psychology and the “unseen” realms of metaphysics.
According to some of Avicenna’s other writings, the faculties represent the natural laws
inherent in the elements, humors and in the vital force. Avicenna sees these natural laws as
embodying a component of divine creative perfection, which to him explains the tendency
inherent in natural systems to direct themselves towards a point of pH balance or neutral
equilibrium (as opposed to too much acidity or alkaline).

“From mixture of the four [humors] in different weights, [God the most high] created different
organs; one with more blood like muscle, one with more black bile like bone, one with more
phlegm like brain, and one with more yellow bile like lung”.

He also talks about “Quwwat e Muddabira” (QM) which is “Vital Force” and energy in our
bodies. It starts with our breath/oxygen and converts in to physical energy, conscious thought
and the soul. It is similar to the Chinese concept of “Qi” or Life Force Energy.

These theories became very popular throughout Europe and were commonly accepted.
"Eighteenth-‐century" practices such as bleeding a sick person or applying hot cups to a person
were based on the humor theory of surpluses of fluids (blood and bile in those cases). Methods
of treatment like bloodletting, emetics (Leeching) and purges were aimed at expelling a
harmful surplus of a humor.

Other methods used herbs and foods associated with a particular humor to counter symptoms
of disease, for instance: people who had a fever and were sweating were considered hot and
wet and therefore given substances associated with cold and dry. These beliefs were the
foundation of mainstream Western medicine well into the 1800s. Central to the treatment of
imbalanced humors was the use of herbs. Specific herbs were used to cure common ailments
and even the plague. For example, chamomile was used to treat any sort of swelling or fever.

A Diagram showing Humoral Pathology
The Humoral Pathology talks about the four fluids in our bodies, body types, personality types
and environment too.
The Unani School of medicine, still practiced in much of the Sub-‐Continent (South Asia) and
Middle East, is very similar to Galenic and Avicennian medicine in its emphasis on the four
humors and in treatments based on food groups, controlling intake, general environment, and
the use of purging as a way of relieving humoral imbalances. These were popular "balancing"
methods in this field of medicine. In addition, the ahadith frequently refer to the 'hot' and
'cold' qualities of foods, which was another tool used by this healing system.
• Four humors or essences (Arabic: akhlat) have their ultimate fate in the digestive
process
• A humor exists in a kinetic state, at all times adjusting and interspersing with the body
fluids, tissues, and parts.
• Every person is supposed to have a unique humoral constitution which represents his
healthy state. And to maintain the correct humoral balance there is a power of self-‐
preservation or adjustment called Quwwat-‐e-‐Mudabbira (Vital Life Force) in the body.
• Particular foods can affect various organs and imbalance the four humors in the body
eg:
• Protein foods can be “hot”.
• Carbohydrates & Starches can be “cold”.
• Anything in excess can cause imbalances. Food is converted in to energy and four
humors in the Liver.
• ALL food groups should be consumed in moderation, just like everything in Islam.
• The best diet is in accordance to Sunnah. You should eat foods depending upon your
body type, balancing hot and cold foods, environment, staple diet, medication etc.
“Sunnah foods” include items such as; black seed, dates, honey, olives, barley,
pomegranates.

As with everything in Islam, there is divine wisdom behind every action and instruction. There
are strict rules that must be followed. Those rules are there for a scientific and spiritual reason
and for our own benefit. So it is better to perform Hijama at the specified times, so there can
be maximum benefit in it. However, even if you cannot stick to the exact dates, Hijama will still
be beneficial at any other time.

“Whoever performs Hijama cupping in the 17th, 19th and 21st day (of the Islamic Lunar month),
then it is a cure for every disease”. [Saheeh Sunan ibn Maajah #3861].
The moon has great importance in Islamic Medicine and is mentioned frequently throughout
The Holy Quran. The moon has a huge impact upon all life forms on Earth including human
beings, animals, fish, plants and water bodies, because of its gravitational pull on Earth. It
causes all fluids to rise at particular times of during the monthly lunar cycle. This also includes a
change in the human body, thus the recommended times to perform Hijama. It all has to do
with gravitational pull and the levels of the four fluid humors (black & yellow bile, blood and
phlegm) and water inside the human body at certain times of the month. Just as the moon
affects the tide of the ocean, it affects the human body.
According to Ibn Sina’s research, the four humors inside the human body were on the rise and
in a state of agitation during the full moon. The full moon pulls the blood towards the skull
during the full moon. As the moon begins to wane in the third week of the month, the fluids
begin to recline in the body. The residue that is left over in the upper parts of the body is septic
and should be removed through Hijama, in order to cleanse the blood and cardio-‐vascular
system.

It is on this precept, that Hijama Cupping Therapy is used to draw out the excess fluids and
heat from the body. In contrast, if a person has too much cold in the body, it is recommended
according to Sunnah, that they take honey as a medicine. It is a “hot” food and will help to
balance the four humors.

These theories became very popular and were practiced widely during the 18th century.
Practices such as bleeding a sick person or applying hot cups to a person were based on the
humor theory of surpluses of fluids (blood and bile in those cases). Methods of treatment like
bloodletting, emetics (leeching) and purges were aimed at expelling a harmful surplus of a
humor.

Other methods used herbs and foods associated with a particular humor to counter
symptoms of disease, for instance: people who had a fever and were sweating were
considered hot and wet and therefore given substances associated with cold and dry. These
beliefs were the foundation of mainstream Western medicine well into the 1800’s. Central
to the treatment of unbalanced humors was the use of herbs. Specific herbs were used to
cure common ailments and even the plague. For example, chamomile was used to treat any
sort of swelling or fever. You can learn more about Ibn Sina and read his work by clicking on
this link:

http://ddc.aub.edu.lb/projects/saab/avicenna/introduction.html

In his Treatise; Book 1-‐General Matters Relative to the Science of Medicine (4 Parts), Part 4-‐Therapeutics (32
Chapters), Chapters 21-‐32 cover everything that is directly relevant to Hijama Cupping Therapy and everything on
this course of study. The chapters include; venesection, Hijama Cupping Therapy, leeches, stopping Emesis,
incisions, gangrene and excisions, ulcers, cauterization, pain relief and priority of choice of methods of treatment.
This is an image of the text. It is chapter 22, where Ibn Sina discusses Hijama Cupping Therapy.

So what does food have to do with Prophetic Medicine and Unani Medicine?
And what does that have to do with Hijama?

In summary, you are what you eat. So whatever your you consume will effect the internal
condition of your body and quality of your blood cells. You have to make sure you eat the right
types of food according to your Typology to keep balanced. Otherwise, you will create
imbalances which will create “dis-‐ease” in your body. That is where the Hijama Cleanse comes
in; it serves as a means of natural extraction of the toxins in the body. The body is then able to
restore its’ natural balance and a state of “Homeostasis”.

The connection between Prophetic and Unani Medicine and Hijama Detox may seem vague,
random and arbitrary. But it is in fact, the foundation for Traditional Islamic Medicine and
natural health.

It is essentially what you eat that will make or break you.

Your Hijama results and blood output levels and quality will depend upon what you have or
have not put in to your body. There is no point in having Hijama performed as a short term
quick fix, if you continue to eat junk food and live a unhealthy lifestyle in the long term. The
Hijama will not work successfully as you cannot make space for the good, if you continue to
add the bad.

So as a good Hijama Practitioner, your responsibility is to educate your Client about these
factors and guide them to make healthy lifestyle changes. More than encouraging them to
receive Hijama Therapy, you should encourage them to do deep breathing, drink more water
and eat a more balanced diet to oxygenate, detox and alkalize their body.

CHAPTER 3-‐HIJAMAOLOGY

Hijama Nation defines the term; “Hijamaology” as the study of the science, theory and
practical of Hijama Cupping Therapy. We know that Hijama is divinely ordained and the “best
of cures”. Prophet Muhammad (PBUH) told us the following about Hijama;

“If there is something excellent to be used as a remedy, then it is Hijama Cupping”. Reported by
Abu Huraira. [Saheeh Sunan ibn Maajah #3476].

Jabar ibn Abdullah narrated that visited Al’Muqana during his ailment and said “I will not leave
till he gets cupped. Indeed, I heard The Messenger of Allah say “There is healing in cupping.”
[Bukhari #569].

Preparation for Cupping
It is best to perform any kind of bodywork on an empty stomach; especially Hijama. One
should either be fasting in the morning and have Hijama performed first thing. Or if one does
eat, it should be at least 2-‐3 hours before a session. Otherwise, the body will be digesting
food, and not be able to cope with the intensity of Hijama surgery. All organs and bodily
systems go in to overdrive during Hijama and blood circulation and heart rate increase too. It
is also better to detox the body when fluid levels are low, so thick, stagnant blood can be
released, rather than healthy blood.

“Hijama Cupping on an empty stomach…is best. In it is cure and blessing…”
[Saheeh Sunan ibn Maajah #3487].

Times of the Day
He mentioned the time saying, “Its’ times are in the day between the second hour and the
third hour in the sundown-‐timing” and that is equal to from 8 o’clock until 9 o’clock in the
morning according to Western noon-‐timing. The best time to perform Hijama is in the early
morning after the sunrise, depending upon the amount of warmth in the air. If the heat is
high due to the rise of the sun and the weather is moderate, Hijama can be administered
until noon;

“When the Weather becomes extremely hot, seek aid in Hijama Cupping. Do not allow your
blood to rage (boil) such that it kills you”.
{Reported by Hakim in his ‘Mustardak’. He authenticated it and Imam Dhahabo agreed. (4/212)]

Preferred Dates of the Lunar Month
As with everything in Islam, there is divine wisdom behind every action and instruction. There
are rules that should be followed. Those rules are there for a scientific and spiritual reason
and for our own benefit;

Anas (r) related from the Prophet PBUH that he said:

“The Messenger of Allah PBUH 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 lunar month).” (At-‐
Tirmidhi).

Also, Abu Dawud narrated that Abu Hurairah (r) related from the Prophet PBUH that he
said:

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

“These Ahadith 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 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.”
[Healing with the Medicine of the Prophet PBUH by Imam Ibn Qayyim Al-‐Jauziyah, Page 64].

“Whoever performs Hijama cupping in the 17th, 19th and 21st day (of the Islamic Lunar
month), then it is a cure for every disease”. [Saheeh Sunan ibn Maajah (3861)].

Ibn-‐Sina explained the prevailing thought at that time on the best timing to perform Hijama:

“Some authorities advise against the procedure at the beginning of the lunar month, because
the humours are not yet on the move or not in a state of agitation; also against performing it
at the end of the (lunar) month, because at that period (of the cycle) the humors are less
plentiful. The proper time according to them is the middle of the month (when the humors are
in a state of agitation) and during the time when the moonlight is increasing (when the
humors are on the increase also). During that period the brain is increasing in size within the
skull, and the river-‐water is rising in tidal rivers”.

Based on the logic of the Lunar cycle and humoral pathology, Hijama Nation independently
presents the following theory; if one is unable to have Hijama Therapy AFTER the full moon
on the Sunnah days, one can fast according to Sunnah during the full moon on 13th, 14th and
15th of the lunar month. Hijama Nation believes that the reason for this Sunnah fasting could
be to reduce the imbalances of fluids in our body and reduce excess lymph (especially if you
do not have access to Hijama) on a monthly basis. Both acts are detoxifications and serve a
similar purpose of promoting good health.

"The Messenger of Allah ordered us to fast for three days of every month-‐-‐that is, on the days
of the full moon (the 13th, 14th, and 15th of the lunar month). And he said: 'It is like fasting
the whole year’”. Reported by Abu Zharr al-‐Ghafari. This is related by an-‐Nasa'i and by Ibn
Hibban, who called it sahih. Volume 3, Page 128a”.

Following this theory, another long term solution is regular fasting twice a week. There is
current scientific and medical evidence of the benefits of fasting intermittently twice a week.
It is called the “5:2 Diet” which means that you eat for 5 days and fast for 2 days a few days
apart. This is also a Sunnah; to fast on Mondays and Thursdays:

Aishah narrated:"The Prophet (PBUH) used to try to fast on Mondays and Thursdays."
[Reference: Jami` at-‐Tirmidhi 745, In-‐book reference: Book 8, Hadith 64, English translation:
Vol. 2, Book 3, Hadith 745]

Ref: www.sunnah.com

It was narrated from Abu Qataadah al-‐Ansaari that the Messenger of Allaah (PBUH) was asked
about fasting on Mondays. He said: “On that day I was born, and on it the Revelation came to
me.” [Narrated by Muslim, 1162].

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (PBUH) was
keen to fast on Mondays and Thursdays”. [Narrated by al-‐Tirmidhi, 745; al-‐Nasaa’i, 2361; Ibn
Maajah, 1739; classed as saheeh by al-‐Albaani in Saheeh al-‐Targheeb, 1044].

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of
Allaah (PBUH)) said: “Deeds are shown (to Allaah) on Mondays and Thursdays, and I like my
deeds to be shown when I am fasting.” [Narrated by al-‐Tirmidhi, 747; classed as saheeh by al-‐
Albaani in Saheeh al-‐Targheeb, 1041].

Ref: https://qawaariyyah.wordpress.com/2012/04/02/the-‐virtues-‐of-‐fasting-‐the-‐fast-‐of-‐monday-‐thursday/

Sunnah dates may be calculated ahead of time and are approximate. They cannot be an exact
science because Muslims still analyze the actual sighting of the moon on these days. Thus,
dates may vary from calendar to calendar and from country to country due to different time
zones.

Therefore, Hijama Practitioners and Clients can get confused about exact Sunnah dates and
even days, saying they want to book on the precise Sunnah dates. It is important to
remember that the Islamic day starts after Maghrib, so what we consider to still be Monday
on the Gregorian Calendar/day, will have become Tuesday according to the Islamic
calendar/day after Sunset.

According to Traditional Islamic Medicine (TIM), The "Sunnah week" is defined as the 3rd
week of the lunar month when it is the RECOMMENDED best time to have Hijama done ie; it
is after the full moon when the moon is waning and decreasing in size. That is when we book
the Sunnah days of the 17th, 19th and 21st of the LUNAR calender.

So Hijama Nation advises that it is fine to book any appointments during this "Sunnah week",
to avoid clashings of times from the Muslim calender/times and UK times. The second best
RECOMMENDED time to have Hijama done is the second week of the lunar month, DURING
the actual full moon. Other than this, it is still acceptable to have Hijama done at any other
time, if a person is sick or there is a medical emergency, injury, pain and so on.

Regarding the Preferred Days of Week

Ibn Umar y reported that the Messenger r said;

"Cupping (hijama) on an empty stomach* is best. It increases the intellect and improves the
memory. It improves the memory of the one memorising. So whoever is going to be cupped
then (let it be) on a Thursday in the name of Allah. Keep away from being cupped on a Friday,
Saturday and Sunday. Be cupped on a Monday or Tuesday. Do not be cupped on a Wednesday
because it is the day that Ayoub was befallen with a trial. You will not find leprosy except (by
being cupped) on Wednesday or Wednesday night." [Saheeh Sunan ibn Maajah (3488)].

These are contradicted by this:

Narrated Kabshah daughter of AbuBakrah:
(The narrator other than Musa said that Kayyisah daughter of Abu Bakrah)
“She said that her father used to forbid his family to have themselves cupped on a Tuesday, and
used to assert on the authority of the Apostle of Allah (PBUH) that Tuesday is the day of blood
in which there is an hour when it does not stop”. [SUNAN ABU-‐DAWUD-‐ Book 28. Section:
Medicine (Kitab Al-‐Tibb) Number 3853]

“ …Al Khallal said that Imam Ahmad was asked about the days when cupping Is not preferred.
And he said. ‘Wednesday and Saturday’. Also, Al-‐Khallal narrated that Imam Ahmad was once
was asked about the days when cupping is disliked and Imam Ahmad answered ‘Saturday, and
Wednesday, and also Friday as was reported’…[However, all the ahadith that state the time
when the cupping is either preferred or disliked are weak, according to scholars of Hadith].”
(Healing with the Medicine of the Prophet PBUH by Imam Ibn Qayyim Al-‐Jauziyah, Page 64).

Since the ahadith that state the preferred or disliked days of the week to perform cupping has
been declared weak ahadith, and there are no days that have been made Haram or Halal to
perform cupping, Hijama Nation supports the view of performing Hijama on any day of the
week. However, some Hijama Practitioners disagree and follow the hadith which states that
Monday, Tuesday and Thursday are the preferred days of the week. If a Hijama Practitioner
wishes to do this, there is no harm in it.

Therefore, it can be concluded that Hijama can be performed upon any day, as the ahadith
specifying otherwise are not substantiated. Even according to Imam Ahmad’s opinion of
preferred and disliked days of the week for Hijama, he never said, any days were forbidden for
Hijama or it must be performed on certain days only.

In summary, to get OPTIMUM RESULTS, it is better to perform Hijama on the 17th, 19th and 21st
day of the lunar month. Generally, the third week is best, and then the second week, during
the full moon. However, Hijama can still be performed at any time and you will still get great
results. The image and table below are to give you a general idea of the timelines for Hijama
and fasting. These are optional and used as a basic guideline for you and your Clients to follow
as needed.

Time Hijama If you cannot do If you cannot do
Hijama, then do: Hijama, then do:

*Monthly Sunnah *Weekly 5:2 Sunnah
Fasting (Optional) Fasting (Optional)
(Optional)
Wk 1 New Moon Yes-‐Can be done Mon & Thurs
nd
Wk 2 Waxing Moon Yes-‐2 Best: Can be done 13, 14, 15 Mon & Thurs
Wk 3 Waning Moon Yes-‐Best: 17th, 19th, 21st Mon & Thurs
Wk 4 Old Moon Yes-‐Can be done Mon & Thurs

*Please note: The voluntary fasting dates vary throughout the Lunar year and will change due to obligatory fasting
in Ramadhan and voluntary fasting during Hajj, Muharram and various other days.

Annual Times for Hijama
It is recommended that Hijama be undergone for a healthy person twice a year in the spring and
fall i.e.; in April and May, and possibly in late March if the warmth comes at the end of it and
only the decrease of the crescent. In this time of the spring, we follow the lunar cycle until it
becomes the 17th day, then one can undergo Hijama on one of the recommended odd lunar
days. Prophet Muhammad (PBUH) said;

“When the Weather becomes extremely hot, seek aid in Hijama Cupping. Do not allow your
blood to rage (boil) such that it kills you”.
[Reported by Hakim in his ‘Mustardak’. He authenticated it and Imam Dhahabo agreed. (4/212)]

Therefore, Hijama Cupping should be performed before the summer season because heat is
most intense at this time of the year. Hence the best season is the spring, namely in April and
May. If a person is sick, then they can have Hijama administered on the specified days and
weeks of the lunar month. At this stage, Hijama is a preventative therapy and strengthens the
immune system to prepare the body for excessively hot weather and its related illnesses. Later,
it will protect the body from the colder season and external pathogens. A useful means to judge
the seasonal changes is to observe the trees in your area and see when they begin to change
color and grow/shed buds and leaves.

Catch Up Theory

The ahadith were revealed and recorded during times of better health, raw and organic food
and pure water, less pollutants and chemicals, and a hot environment which allowed people to
sweat a lot and detox naturally. People were naturally healthier and there were less toxins to
harm them.

Based on this, HNA has introduced the “Catch Up Theory” which promotes regular Hijama
Cupping Therapy for everyone; sick or healthy to kickstart a cleansing, detox and healing
process. Even if someone is healthy, but they have never had Hijama performed before, they
will still need to “Catch Up” and then balance out for the long term.

We believe that detox regimes such as Hijama, fasting and dietary changes may, in some cases,
actually need to be performed more regularly than 2-‐4 times a year as the ahadith states.
Hijama should be performed once weekly for 3 weeks as a cleanse. After that, Hijama should be
monthly on Sunnah days depending upon the persons’ medical conditions and health levels and
healing progress.

Ritual Bathing & Ablution (Ghusl & Wudhu)
There are differing opinions about the issues of Ghusl and wudhu relating to Hijama & bleeding.
It is commonly accepted that it is Sunnah to perform Ghusl before Hijama therapy. However,
some Scholars believe that Ghusl is a voluntary act and not an obligatory one. They also
believe that the act of Hijama does not invalidate wudhu. The following hadith prove that
Ghusl before Hijama is a Sunnah;

Abdullah bin Az-‐Zubair reported that Aisha told him that the Prophet (PBUH) used to perform
ghusl for four things;

• Major ritual impurity
• Jumu’ah (Friday) prayer
• Hijama Cupping Therapy
• Washing the dead

[Abu Dawud #348.]

This hadith is also mentioned in: Sahih Ibn Khuzaimah’s “Istihbab Al-‐Ightisal min Al-‐Hijamah
wa min Ghusl Al-‐Mayyit, Vol 1, Pg 126,-‐Ablution.)

Regarding this, Al-‐Hakim said in Al-‐Mustadrak (Vol 1 # 582); “The hadith of Aishah is
authentic according to the conditions of Al Bukhary and Muslim, but they did not record it.

It is stated in some hadith that Prophet (PBUH) did not perform ghusl after Hijama and
merely washed and cleaned the area that had been cupped. He offered prayer after the
bleeding of Hijama and it did not invalidate his wudhu;

“Concerning ghusl for cupping, it was said that it was Sunnah. And we mentioned the hadith
of Anas that the Prophet (PBUH) got cupped and offered prayers without performing
ablution. This proves it is Sunnah which is to be done or left as mentioned in the hadiths
narrated by Aishah and Anas”. [Subul As-‐Salam (Vol 1, pg 178)]

There are a few other hadith pertaining to this issue, but they are weak and not sufficiently
substantiated. Allah (The Exalted, The Almighty) knows best, so when in doubt, it is better
do some more research until you find an authentic source of information. Hijama Nation
definitely recommends that Clients make ghusl and wudhu before a Hijama session. They
should also make wudhu again after treatment to spiritually cleanse themselves and seek
protection against Shaytaan. It is their choice to perform ghusl after the Hijama session.

State of Ihram (in preparation of the Holy Pilgrimage to Mecca)

Bukhari 5695: Ibn Abbas narrated: The messenger swt was cupped whilst in a state of Ihram.

Bukhari 601: Narrated 'Abdullah bin Buhaina: Allah's Apostle was cupped on the middle of his
head at Lahl Jamal on his way to Mecca while he was in a state of Ihram. Narrated Ibn 'Abbas:
Allah's Apostle was cupped on his head.

Fasting

Bukhari 5694: Ibn Abbas narrated “The Messenger of Allah swt was cupped while was fasting.

Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu
Álayhi Wasallam) was cupped while he was fasting. [Saheeh al-‐Bukhaaree #5694].

Anas ibn Maalik (may Allaah be pleased with him) was asked: "Did you dislike cupping for the
fasting person?" He said, "No except for the reason of one becoming weak." [Saheeh al-‐
Bukhaaree #1940].

This is not affected by the hadeeth;

"The cupper and the one being cupped have broken their fast." [Saheeh see Irwaa al-‐Ghaleel
(931)]. This is because the hadeeth is abrogated as Sheikh al-‐Albaani and ibn Hazm (may Allah
have mercy upon them) showed by the following hadeeth:

Abu Sa'eed al-‐Khudhree (may Allaah be pleased with him) said, "The Messenger (Sallallaahu
Álayhi Wasallam) validated cupping for the fasting person." [Saheeh see Irwaa al-‐Ghaleel
(4/74)].

It appears that Hijama is allowed but disliked as Anas ibn Maalik (may Allaah be pleased with
him) mentioned because the fasting person becomes weak if they perform Hijama and Allah
SWT knows best. But if the person medically needs to be cupped, they should break their fast
and make up for it later, inshallah. We also have to consider if these ahadith refer to obligatory
fasting during Ramadhan or voluntary fasting at any other time of the Islamic year.

Malik's Muwatta by Imam Malik, translation by A'isha Àbdarahman at-‐Tarjumana and
Ya`qub Johnson, Volume: Fasting

30.
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to be cupped while he
was fasting. Nafi said, "He later stopped doing that, and would not be cupped when he was
fasting until he had broken the fast."

31.
Yahya related to me from Malik from Ibn Shihab that Sad ibn Abi Waqqas and Abdullah ibn
Umar used to be cupped while they were fasting.

32.
Yahya related to me from Malik from Hisham ibn Urwa that his father used to be cupped while
he was fasting and he would not then break his fast. Hisham added, "I only ever saw him being
cupped when he was fasting."

Malik said, "Cupping is only disapproved of for some one who is fasting out of fear that he will
become weak and if it were not for that, it would not be disapproved of. I do not think that a
man who is cupped in Ramadan and does not break his fast, owes anything, and I do not say
that he has to make up for the day on which he was cupped, because cupping is only
disapproved of for someone fasting if his fast is endangered. I do not think that someone who is
cupped, and is then well enough to keep the fast until evening, owes anything, nor does he
have to make up for that day."

Hijama During Fasting

ARTICLE-‐“Hijamah (Cupping) During the Daytime of Ramadan

Question: What is the ruling concerning cupping during Ramadan?
consultant: Yusuf Al-‐Qaradawi
Answer:

“In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Cupping means letting out bad blood that is beneath the skin as a kind of medical treatment. It
was narrated from Ibn Àbbas (may Allah be pleased with him) that the Prophet (peace and
blessings be upon him) said: “Healing is in three things: in the incision of the cupper, in drinking
honey, and in cauterizing with fire, but I forbid my Ummah (nation) to use cauterization.”
(Reported by Al-‐Bukhari)

“According to Ahmad and Ishaq and some Hadith scholars, hijamah, taking blood from the
body, which was a means of treatment practiced by the Arabs, makes the fasting invalid.

This is also the opinion of some of the Companions and the Followers (the generation after the
Companions). They held the view that the fasting of the cupper and the cupped is rendered
invalid. Their argument is based on the hadith of Thawban, which is traced back directly to the
Prophet (peace and blessings be upon him) that “The cupper and the cupped have broken the
fast.” (An-‐Nawwi said that this tradition was compiled by Abu Dawud and Ibn Majah with
sound chains of transmission, and the isnad [chain of transmission] of Abu Dawud is according
to the condition of Muslim. See Al-‐Majmu` vol. 6, pp. 349-‐350.)

The second evidence is the hadith of Shaddad ibn Aws, who said: The Messenger of Allah
(peace and blessing be upon him) came across a man in Al-‐Baqi` holding my hand on the 18th
day of Ramadan and said: “The cupper and the cupped have broken the fast.” (An-‐Nawwi said
that this tradition was compiled by Abu Dawud, An-‐Nasai and Ibn Majah with sound chains of
transmission, ibid.)

A similar hadith was reported by Rafi` ibn Khudayyij, Abu Hurayrah, and Abu Musa (ibid. See
also Fath Al-‐Bari, vol. 5 p. 79, Al-‐Halabi edition.)

The majority of jurists held that cupping does not render the fasting invalid, neither of the
cupper nor the cupped. Their argument is based on the hadith of Ibn Àbbas that the
Messenger of Allah was cupped while he was in the state of ihram and while he was fasting.
(Reported by Al-‐Bukhari in his Sahih, as quoted inAl-‐Majmu`, vol. 6, p. 35)

Anas (may Allah be pleased with him) was asked once, did you dislike cupping for the fasting
person, and in another variant, during the time of the Prophet? He (Anas) said: No, (we did
not) unless it made the person weak. (Reported by Al-‐Bukhari, ibid.)

It is reported on the authority of Abu Layla: A man from the Prophet’s Companions (may Allah
be pleased with them all) told me that the Prophet (peace and blessing be upon him) forbade
cupping and observing fasting continuously and that he forbade his Companions from doing so
in order to preserve their lives.

(An-‐Nawawi said this tradition was reported by Abu Dawud with a chain of transmission
according to the condition of Al-‐Bukhari and Muslim, ibid.)

It is reported on the authority of Abu Saìd Al-‐Khudri that the Prophet (peace and blessing be
upon him) allowed kissing and cupping. (Reported by Ad-‐Daraqutni and he said all the
transmitters of this tradition are trustworthy. He also reported it from another chain of
transmission and said: They [the transmitters] are trustworthy, ibid, p. 351.)

Anas (may Allah be pleased with him) is reported to have said: The first case, in which cupping
was rendered disliked for the fasting person, was that Ja`far ibn Abi Talib was cupped while he
was fasting, then the Prophet (peace and blessing be upon him) passed by him and said:
“Those two persons (i.e. Ja`far and the one who cupped him) have broken their fast.”

Later the Prophet (peace and blessings be upon him) made it permissible for the fasting person
to be cupped, and Anas used to do it while fasting. (Reported by Ad-‐Daraqutni and he said, all
the transmitters of this tradition are trustworthy and I find no defect in it, ibid.)

Al-‐Bayhaqi said: The permissibility of performing cupping was reported from Sa`d ibn Abi
Waqqas, Ibn Masùd, Ibn Àbbas, Ibn Ùmar, Al-‐Husayn ibn Àli, Zayd ibn Arqam, À’ishah, and
Umm Salamah (may Allah be pleased with them all). (ibid, p. 351.)

According to these views, the hadith saying “The cupper and the cupped have broken the fast,”
if it is to be acted upon on the basis of the words, was abrogated by the hadith of Ibn Àbbas,
which confirmed that the Prophet (peace and blessings be upon him) was cupped while fasting
and it was pronounced later, as it was said concerning the Farewell Pilgrimage, and the hadiths
which allow the performance of cupping were said at a later date.

On the other hand, the ahadiths that make cupping permissible are more sound and authentic
and supported by analogy (qiyas) as maintained by Ash-‐Shafiì. Scholars interpreted the hadith
of "the cupper and the cupped have broken the fast" to mean that cupping may lead to
breaking the fast, (i.e., the cupper cannot make sure that the blood will not reach the stomach
and the cupped is not sure that the cupping will not weaken him so that he will have to break
the fast). Ash-‐Shafiì said: What I know from the Companions and the Followers and the
majority of knowledgeable people is that the cupper does not break his fasting by performing
cupping. (See Al-‐Fath, vol. 5, p. 79.)

On the basis of what has been mentioned, it becomes clear that, according to the majority of
scholars, taking blood from the body of the fasting person does not render the fasting invalid.
(Ibid, p. 80.) However, it is disliked if it weakens the fasting person.”

So what is Hijama Nation’s Approach?

One Imam has explained to us that at the time of the Prophet (PBUH), they used to use animal
horns to do the Hijama and used to suck on the horn to create the suction. There was a risk of
blood going into one's mouth during cupping, that is why it could have been forbidden to do
Hijama during fasting. But since we use the vacuums pumps to create the suction in modern
times, we do not face that problem. So it should not break the fast of Cupping therapist.

Also it is true that Hijama would make a fasting person weak, especially if they bleed a lot and
their blood sugar or blood pressure may reduce. So it is better not to perform Hijama on
someone who is fasting. Fasting is natural detox anyway, so there is no need for a healthy
person to get Hijama performed with the intention of fulfilling the Sunnah.

The only reason Hijama should be performed in Ramadhan is if someone has an injury, illness
or chronic pain. In which case, they should not be fasting anyway.

In the scenario the person being cupped is fasting, you can perform Hijama on them just
before iftar (breaking of the fast at sunset), so they can break the fast after Hijama.
Or just after Iftar, where they can break the fast with one date or water and then you can
perform Hijama on them but it may be inconvenient for the practitioner if they s/he was also
fasting.

If someone is fasting voluntarily at any other time of the Islamic year besides Ramadhan, then
they should not perform Hijama and fasting together as it is not obligatory. And they can have
Hijama performed at any time, when they are choosing not to fast.

So in conclusion, it is better not to perform Hijama on someone who is fasting. If they really
need Hijama due to illness, then they should not be fasting due to illness anyway. Otherwise, if
the Practitioner is able to, they can perform Hijama just before iftar time and then break their
fast.

Or break their fast with water or a date, and then do the Hijama. Then they can pray, have the
eat their Iftar meal, rest and then pray Esha Salah. And Allah (The Exalted) knows best.

Rules About Administering Incisions

We have done research but found no Islamic evidence to support the following factors:

• We should make incisions from right to left
• Number of incisions should be in odd numbers
• Having to perform Hijama with right hand only

Yes-‐It is Sunnah to perform some practices in odd numbers, to do or start things with the right
hand. But we have not found any ahadith relating to these matters regarding Hijama so far.
Halal and haram is Islam is made clear, and anything which is uncertain, can usually be
supported by ahadith. But in this case, there is no mention of these rules pertaining to Hijama
that we have found.

So it is the Hijama Practitioners own choice and comes down to their intention of why they
decide to administer an odd number of incisions from right to left. We also encourage Hijama
practitioners to use their stronger hand to perform Hijama, so their hand is steady and the
Client is safe-‐it does not matter if you use your left or right hand.

Treating Non Muslims with Hijama Cupping Therapy

There is authentic evidence that Prophet Muhammad (PBUH) treated all sick people equally,
and with compassion. He visited the poorly, regardless of faith. He also saw it as an
opportunity to give dawah or invitation to Islam to non-‐muslims.

There is no specific hadith relating to performing Hijama on non-‐muslims that we have found.
However, Hijama is administered when a person is sick. So if Prophet (PBUH) visited non-‐
muslim people, then logic follows that he would encourage healing remedies such as Hijama
to help them to heal, and teach them about embracing Islam, forgiveness and cure through
Allah (The Exlated, The Almighty).

(10) Chapter: To visit a Bedouin
Narrated Ibn Àbbas: The Prophet (‫ )ﷺ‬ went to visit a sick bedouin. Whenever the Prophet (‫ )ﷺ‬
went to a patient, he used to say to him, "Don't worry, if Allah will, it will be expiation (for your
sins):" The bedouin said, "You say expiation? No, it is but a fever that is boiling or harassing an
old man and will lead him to his grave without his will." The Prophet (‫ )ﷺ‬ said, "Then, yes, it is
so."

Reference: Sahih al-‐Bukhari 5656
In-‐book reference: Book 75, Hadith 17
USC-‐MSA web (English) reference: Vol. 7, Book 70, Hadith 560

(11) Chapter: To vist a Mushrik
Narrated Anas: A Jewish boy used to serve the Prophet (‫ )ﷺ‬ and became ill. The Prophet (‫ )ﷺ‬
went to pay him a visit and said to him, "Embrace Islam," and he did embrace Islam. Al-‐
Musaiyab said: When Abu Talib was on his deathbed, the Prophet (‫ )ﷺ‬ visited him.

Reference: Sahih al-‐Bukhari 5657
In-‐book reference: Book 75, Hadith 18
USC-‐MSA web (English) reference: Vol. 7, Book 70, Hadith 561

Having Hijama Administered By a Non Muslim
We have found no evidence to suggest that a non-‐Muslim cannot treat a Muslim Client with
Hijama (In this case, it would be just wet cupping and not specifically Hijama). And
theoretically, it would be just the same as a Muslim going to a regular Medical Doctor is not a
Muslim too. So there is no harm in it, as you are seeking treatment from a medical or Hijama
expert.

Unfortunately, Certified Hijama Practitioners (CHP) are in short supply, and the demand is high.
There are many localities which have no Hijama practitioners at all. So sick people have no
choice but to go to a non-‐Muslim Cupper or a Chinese Medicine Practitioner. In this case, they
may even perform acupuncture, fire cupping and then wet cupping. Regardless, all of these
treatments are excellent and should be used as a remedy.

As everything is Islam is based on intention, the Muslim client should still make intention to
have Hijama performed to the best of their own ability. They should still perform ghusl, wudhu
and recite ruqyah upon themselves, even if the non-‐Muslim Hijama Practitioner cannot. They
should also pray to Allah (The Exalted, The Almighty) that there be healing in the treatment.
Insha Allah, there will still be goodness in the treatment, and Allah (The Exalted, The Almighty)
knows best.

Again, having wet cupping performed with the intention of it being Hijama from a non-‐Muslim
is still a form of dawah and invitation to Islam. Hijama Nation has trained and treated hundreds
of non-‐Muslim students and clients with great success, alhumdulillah. They have either learned
more about Islam or actually converted and become Muslim after being exposed and educated
about Hijama.

Women
Women are allowed to both be Hijama Practitioners and have it administered it on them.

It was narrated from Jabir that Umm Salamah, the wife of the Prophet (Peace be upon him),
asked the Messenger of Allah (Peace be upon him) for permission to be cupped, and the
Prophet (Peace be upon him) told Abu Taibah to cup her.
[Ibn Majah Book of Chapters on Medicine #3480]

The Prophet allowed Umm Salama to have Hijama administered on her by Abu Teeba because
he was “her brother through breastfeeding or a young boy who didn’t reach puberty”.

However, these were rare cases that Prophet (PBUH) allowed because the young male
cupper had not reached puberty or was related. Otherwise, it is not necessarily allowed or
approved that males should treat women and vice versa. If there are female Hijama
Practitioners available, then Muslim women do not need to be seen by men unless there is
an extreme emergency and there are no other options. (The same rule applies for Muslim
female Hijama Practitioners seeing Muslim male Clients).

Menstrual Cycle

For Female Clients:
There is no evidence of any religious reasons not to perform Hijama during the menstrual
cycle for a Client. Generally, Hijama would not be recommended for a woman is during her
menses. This is for purely physical reason and not based on Islamic rulings. The menstrual
cycle is a natural monthly detoxification for a woman. If she is experiencing this already, then
a woman does not really need to have further detox through Hijama. Particularly as
hormone, fluids and water retention levels are already imbalanced. Her body does not need
to be further irritated. However, if she feels strong, then there are no rules to say she cannot
have it administered for pain relief.

Indeed, Hijama and dry cupping are excellent tools to deal with Pre Menstrual Stress (PMS)
issues before or during the menses such as stomach cramps, backache, bloating, menstrual
migraines, headaches, irritability, weakness, tiredness and mood swings.

For Female Hijama Practitioners:
There is no evidence of any religious reasons not to perform Hijama during the female Hijama
Practitioners menstrual cycle. However, Hijama Nation generally does not recommend that a
female Practitioner performs Hijama if she is menstruating in case she may be physically and
spiritually weaker (as she cannot pray).

If she does perform Hijama, she should make sure she is in a state of Wudhu and constantly
reciting to protect herself. Ideally, a female Practitioner should take a “week off” to rest and
replenish her own body, so she can come back to work feeling more energized and strong.

Female Hijama Practitioners should also be aware and actively keep track of their menstrual
cycle in relation to the annual lunar cycle. Women will find that their own menstrual cycle
may eventually synch with the lunar cycle and their period will fall on Sunnah days. This can
happen a few times a year. If it does happen, then it is advised that you refrain from
practicing Hijama on Sunnah days.

Your hormones and four humours will be fluctuating greatly and creating many physiological
and emotional disruptions internally. You may notice behavioural changes, heightened
emotional and sensory activity and mood swings during this time. This could be due to your
normal Pre-‐Menstrual Stress (PMS), as well as the moon activity effecting you. There will be
also be increased metaphysical activity during the full and waning time, and you will risk
exposing yourself to negative energies (such as Shaytaan or Jinn) as you cannot pray and
protect yourself as much as you normally would do outside of your menstrual cycle.

Women can remain in a constant state of wudhu, as a form of worship and for protection
against Shaytaan, even if one is in a state in a state of impurity. It is clear that the majority of
hadith say that wudhu does not cleanse a woman during periods and she cannot pray. But we
have found nothing pertaining to Hijama itself.

So our conclusion is that if wudhu is recommended at all times for a muslim, with the intention
of worship and protection from Shaytaan, then it would be acceptable during Hijama as this is
when the Shaytaan is directly being drawn from the body through blood, and both Hijama
Practitioner and Client need as much protection as possible through ruqyah and wudhu to
combat Shaytaan. The wudhu may not be null and void, because it was made with the
intention of self protection and cleansing, rather than to make salaah etc.

In the case of female Hijama Practitioners-‐when ones makes wudhu during her menses, the
intention in not to pray salaah or read Quran, but to seek protection from shaytaan. The same
applies for a female Clients on her menses-‐she is not intending to pray salah etc, but it is still
performing the Sunnah of Hijama and the Sunnah of making wudhu, even when impure:

“Performing wudū while in menstruation will not remove one from being in the state of ritual
impurity, however some of the jurists have stated that making wudū in such a state will
certainly have spiritual benefits. They substantiate their stance with narrations similar to the
following:

“When the Messenger (peace and blessings upon him) was in the state of major ritual impurity
and intended to eat or sleep, he would perform wudū, the way he would for prayer.” (Sahih
Muslim). It might be worthy to note that there are numerous ways of being protected from the
devil, such as constantly reciting the ta’awudh (a’ūdhu billāhi min al shaytan al rajīm) “.

By Shaykh Yusuf Badat, Hadith of the Day Imam, Imam of the Islamic Foundation of Toronto
and Director of Mathabah Institute.

http://askaquestion.hadithoftheday.com/index.php?p=/discussion/269/wudu-‐during-‐menstruation/p1

PLEASE NOTE: Female related topics and issues are discussed in further detail in the Modules
later in this Diploma Course
CHAPTER 4-‐HIJAMAOLOGY AND THE LUNAR CYCLE

There is a lot of confusion about why Prophet Muhammad (PBUH) advocated the practice of
Hijama Therapy on certain times of the month and even the year.

The Holy Quran (Divine Book of Revelations revealed by Allah (The Exlated, The Almighty) to
Muhammad PBUH) is a clear set of instructions to all of mankind. In that, Allah (The Exlated,
The Almighty) talks about science, nature, biology, religious and social matters etc. These
facts which were revealed over 1400 years ago, are being discovered, confirmed and
accepted by Western Scientists now.

As Muslims, we have complete conviction in the Sunnah and Prophet Muhammads’ (PBUH)
recommendations, whether we fully understand the logical, practical, scientific and even
mystical reasoning behind some of his actions. We simply just have faith that there definitely
is a logical, practical, scientific and mystical reason behind an action.

Having said this, it is an incumbent upon every Muslim to research, understand, practice and
propagate Islam. So Hijama Nation researched the reasons for administering Hijama in
correspondence with the Lunar Cycle. The results will enable all Hijama Practitioners to
understand and appreciate their healing art even more.
A possible reason why Prophet Muhammad (PBUH) advocated practicing Hijama certain times
was that it may have depended a lot upon the moon. The moon has a huge influence upon
Prophetic medicine in Islam and is mentioned frequently throughout The Holy Quran.

Both the Lunar and Solar Cycles have a massive bearing in a Muslims daily life. Muslims follow
the Lunar calendar and many religious practices and worship rituals are based upon the
rhythms and timings of our natural environment ie; night and day, moon and sun, sun setting
and rising and so on.
"And the moon, we have measured for her mansions (to traverse) till she returns like the old,
(withered, and curved-‐up like a sickle) date-‐palm. It is not permitted for the sun to catch-‐up
the moon, nor can the night outstrip the day; each swims along in (its own) orbit." (36:39-‐40)

The moon has a huge impact upon all life forms on Earth including human beings, animals,
fish, plants and water bodies, because of its gravitational pull on Earth. It causes all fluids to
rise at particular times of during the monthly lunar cycle. This also includes a change in the
human body, thus the recommended times to perform Hijama. It all has to do with
gravitational pull and the levels of the four fluid humours (black & yellow bile, blood and
phlegm) and water inside the human body at certain times of the month. Just as the moon
affects the tide of the ocean, it affects the human body.

According to Ibn Sina’s research, the four humors inside the human body were on the rise and
in a state of agitation during the full moon. The full moon pulls the blood to the calmest parts
of the body where it settles in the shoulder blade area when the moon begins to decrease
from the 17th to the 27th day.

Hijama should be performed in the morning after sleep and on empty stomach. Even though
the sun has risen in one place, the moon will still be rising in another part of the Earth. This
“tug of war” between the moon, sun, Earth, water and tides creates constant gravitational
pulling and pushing on the Earth, its inhabitants and water on the planet. So just as the moon
causes the tide to rise on the seas, it will have a tiny tidal effect on the human body during the
Hijama procedure.

This state of flux is extremely beneficial for the purposes of having Hijama administered as the
moon still has the effect of pulling the blood from inside to the outer surface of the skin.
Stagnant blood and water retention is released with the Hijama Wet Cupping Therapy. If
Hijama is administered the least recommended times of the lunar month (ie; start or middle
of the lunar days), the strong pull of the moon irritates the blood. The body may not yet
prepared to release its excess of imbalanced fluids as they have not risen to the surface yet.
There is also a rise in electromagnetic activity in a persons’ body and energy field surrounding
their body. This will effect human behavior negatively and cause hyperactivity or toxicity. This
can be reduced with regular grounding through ritual prayer (“Salah”) and cleansing through
ablution (“Wudhu”);
"Verily, man (disbeliever) was created very impatient; irritable (discontented) when evil
touches him; and niggardly when good touches him. Except those devoted to Salat (prayers),
those who remain constant in their Salat (prayers), and those in whose wealth there is a
known right, for the beggar who asks, and for the unlucky who has lost his property and
wealth, (and his means of living has been straightened)…” Surah Al-‐Maarif: (70:19-‐35)
Therefore, cupping should be performed on odd days of the lunar calendar when the forces
of the moons pull assist in removing the dead blood cells. It is Sunnah to perform Hijama at
these times and gain optimum benefits. It is strongly preferred not to perform Hijama at the
beginning of a new moon. It should be done in the second half of the lunar month. The 17th,
19th, and 21st days are the best for cupping.
"They ask you about the waxing and waning phases of the crescent moons, say they are to
mark fixed times for mankind and Hajj." (2:189)
In conclusion, Islam tells us about the Lunar Cycle and how it affects the human body
physiologically and mentally based on Humoral Pathology. The power of the gravitational pull
culminates when there is a full moon. It irritates blood circulation, as well as the four humors
and electromagnetic activity in the brain.

However, modern scientists are still baffled by this natural phenomena. Western Doctors and
Astronomers alike, amongst others all accept that the lunar cycle changes human behavior,
but they cannot explain why it happens. This is because the West rejects traditional Greco-‐
Arab Humoral Pathology in modern times. Therefore, it cannot grasp the basic concept of
rising fluids and electromagnetic waves in the body and how they affect the brains
constitution and functionality at certain times of the month.

Many researchers have deduced that the moon has an effect on animals from its birth as a
crescent until it becomes full moon. There seems to be a period of heightened physical
activity and increased energy in animals connected with the lunar cycle. It appears to increase
sexual activity, aggression and reproduction. A study showed that poultry and some
domesticated animals, fish, animals and lobsters of the Indian Ocean and the Red Sea
produce more eggs in certain periods of the moon phases. Many farmers, fishermen and
hunters base their calculations on the lunar cycle. They gain a higher output of harvest or
catch during the full moon. Dr Kristie Karima Burns states in her writing; “Theory of Islam”:

“The moon, in fact, is a reckoning for many events. Farmers are known to say; ‘A circle seen
sometimes around the moon means it will rain or snow soon.’ Scientists say this circle is
caused by refraction of light through ice crystals that are quite high in the troposphere and
are usually associated with a thin layer of cirrus clouds. Often, this layer of ice crystals will
precede a developing storm by 24 to 36 hours. Although the circle does not necessarily mean
rain or snow, it can be an indicator that there is a chance of precipitation over the next couple
of days.

Tradition also says, ‘If the new moon holds the old moon in her lap, expect fair weather.’
Scientists say this is so because, during fair weather conditions, the air is more stable, which
minimizes turbulence. Research has linked hurricanes to full and new moons. Data has also
shown that rainfall is more likely to occur at the first crescent than at the first quarter of the
moon, and at the disseminating moon phase rather than at the third quarter.

Both the sun and the moon affect our water supplies (all water, including the water within the
earth, and not just large bodies of water such as the oceans and rivers) through their
magnetic pulls. Although the sun is much bigger than the moon, the moon is much closer to
earth and so, its pull is greater. The movement of the moon is connected to the rising and
falling of the tides. Seeds sown and crops planted while water is rising during the waxing or
increasing moon can more easily absorb water than those sown in the waning or decreasing
phase. Therefore, we plant crops that thrive in dry conditions during the waning phase, and
aboveground crops that need lots of water during the waxing phase”.

It also seems to arouse sexual craving or aggressive physical behavior in human beings too. An
example of this can be seen on an excellent documentary. Various experts are interviewed on
this show and they all accept that there are aspects of human behavior which change during a
full moon. A Police Officer from LA stated that he noticed a rise in crime rates during the full
moon. Dr Peter Pressman MD of the Cedar Sinai Medical Center confirmed that he and his
colleagues had seen changes in human behavior, labor and delivery rates, pregnancies,
violence and an increase of patient intakes during the full moon. Other individuals were also
interviewed and they all agreed upon the same things. Something happened during the full
moon, but they did not know what or why. They had no scientific evidence to support any
theoretical research. This episode (# 17) is entitled “The Universe” from the “Mysteries of
the Moon Education” series (History Channel 120-‐Original Air date 12-‐11-‐072007). Visit
history.com/universe for more information.

A study in Russia (Lucatelli and Pane, Biofizika, Sept.-‐Oct. 1995) found that in some cases of
manic-‐ depressive illness, "planetary locations in relation to the lunar month could be
correlated with the susceptibility to bipolar manic depressive syndrome”. Other studies have
found that some people can become more introspective or depressed as the moon is waning.

A study in Italy (Ghiandoni et al, European Journal of Obstetrics, Gynecology and
Reproductive Biology, March 1998, vol. 77, pp. 47-‐50) found a link between spontaneous full-‐
term deliveries and the lunar month, with delivery day being correlated with the first or
second day after the full moon. A prominent issue is the fact that fertility cycles are
synchronized with the moon. Therefore, a couple wishing to conceive is more likely to be
successful moon’s cycles are observed.

Despite the uncertainty around this topic in western, scientific circles, Islam has already
addressed these issues hundreds of years ago. The findings are based upon Quran and
Sunnah, Humoral Pathology, the importance of the Lunar Cycle on the human body and
behavioral patterns. It is for these reasons that Prophet Muhammad (PBUH) offered solutions
such as fasting without food or water a few days every month just before or during the full
moon and Hijama Wet Cupping Therapy just after the full moon. The reason for this is to
reduce and the amount of lymphatic fluid in the body and skull. It is also to balance the four
humors in the body. During the full moon, there is a natural inclination for the fluids to be
drawn upwards by the moons gravitational pull. They reach the upper extremities and the
brain, therefore affect hormones and behavior.

However, if one is fasting, they are naturally controlling the levels of fluids in their body, as
well as their behavior. When fasting, Muslims are expected to refrain from sexual activity,
unlawful desires and temptations, losing their temper and negative acts such as gossiping,
slander and other irrational behaviors; these are all the things that actively increase in the
human body during the full moon.

Thus, Prophet Muhammad (PBUH) advised us to fast during the full moon, and then
administer Hijama after the full moon. Any excess fluids and toxic residues which may still be
present in the system when the moon is waning, can be drawn out with Hijama wet cupping.
“…And those who believe in the Day of Recompense, and those who fear the torment of their
Lord. Verily! The torment of their Lord is that before which none can feel secure. And those
who guard their chastity (ie, private parts from illegal sexual acts), except with their wives and
the (women slaves and captives) whom their right hands possess, -‐for (then) they are not to
be blamed. But whosoever seeks beyond that, then it is those who are trespassers. And those
who keep their trusts and covenants, and those who stand firm in their testimonies, and those
who guard their Salat (prayers) well; such shall dwell in the Gardens (i.e. Paradise) honored."
Surah Al-‐Maarif: (70:19-‐35)

The following diagram shows the Lunar Cycle from a scientific point of view.
Articles about the Moons Phases, Tides and Oceans and gravitational pull have all been
added to better explain the whole issue about the Moon and its relationship with
Hijamaology.

Names of Lunar Phases
(NB: This is basic data to be used for informational purposes only. It does not correspond
with the Islamic Calender or Lunar cycle for Hijamaology).
Phases of the Moon, as seen from the Northern Hemisphere. The Southern Hemisphere will
see each phase rotated through 180°. The upper part of the diagram is not to scale, as the
Moon is much further from the Earth than shown here.

The Moon and Earths Oceans
"Tides" refers to the alternating rise and fall of sea level within a day. What causes the sea
level to change? It is actually the gravitational attraction of the sun and moon that cause
waters of the ocean to swell and recede at different parts of the earth.
The Moon Tide

The earth and the moon are two great masses that have a significant gravitational pull on each
other.

This is what keeps the moon in orbit around the earth, and it is also what
causes tides to occur in the ocean. Picture the earth with a uniform level of
water all around it. The
moon’s gravity pulls on the
earth, and pulls the water
towards it. The water moves up
into a slight bulge on the side of
the earth that faces the moon.
At the same time, there is a force
pulling water out in the opposite direction of
the moon. To understand this force, you need
to picture the earth and the moon as one unit.
Picture two unequal balls on
the ends of a stick.
If you spin this stick around, you can imagine

the force that a particle might feel if it were on
the far end of either the moon or the earth. It
would feel a force outward, away from the
centre of the spin. This is due to inertia. The
water on the far end of the earth, away from
the moon is always being pulled out from the
centre of the spinning earth-‐moon unit.

The gravitational and inertial
forces are constant, always
pulling water towards the
moon and directly away from
the moon. The forces in either
direction are equal to each
other. The bodies of water that
feel these forces change
constantly as the earth rotates
within these forces, but the
force directions are always
toward and away from the
moon.
Semidiurnal tides
As the earth turns upon its own axis in about 24 hours, a point on the earth moves through
areas with these different forces acting on it. In one rotation (one day), a point on earth
travels from an area of high tide (where there is a force pulling water outward), through an
area of low tide, through an area of high tide again (the opposite pull), and through another
area of low tide, before it returns to the point of origin at high tide. This results in two high
tides and two low tides in a day (called semidiurnal tides).
The Tidal Day

The moon does not stay put, but rotates around the earth at a rate of about 12° a day, or one
rotation a month. The rotation is in the same direction as the earth’s spin, so by the time the
earth has done one rotation, the moon has shifted 12° further, and it takes an extra 50 minutes
for the moon to be in the same position relative to a point on the earth. Therefore, the tidal
cycle is not 24 hours long, but 24 hours and 50 minutes. Because of this, high and low tides are
about 50 minutes later every day.
The Sun Tide

The tides are caused mainly by the gravitational attraction of the moon and the earth, but
there is also a gravitational attraction between the earth and the sun. The effect of the sun
upon the tides is not as significant as the moon’s effects. Basically, the sun’s pull can heighten
the moon’s effects or counteract them, depending on where the moon is in relation to the sun.
In one month, the moon rotates around the earth. When the moon is between the sun and
the earth (at new moon), the sun’s gravitational pull is in the same direction as the moon’s.
During these days the high tides are higher and the low tides are lower than they'd be with
just the moon’s pull alone. This is called spring tide.
The same thing happens when the moon is on the direct opposite side of the sun (full moon).
The two gravitational forces work together to make high high tides and low low tides.
When the moon is in its first quarter or its last quarter, the sun’s gravitational pull is in
perpendicular direction to that of the moon. The sun pulls water away from the areas of high
tide to the areas of low tides, resulting in lower high tides and higher low tides. These are
called neap tides.
Inclination

The moon does not rotate around the earth’s equator, but follows an orbit that is inclined in
relation to the earth’s
axis. Because of this, northern and southern latitudes commonly face only one high tide and
one low tide in a day,
called diurnal tides. The
inclination of the moon
changes in relation to the
earth on a 19 year cycle.

The earth’s inclination in
relation to the sun also
effects the tides. The sun’s
inclination follows a year-‐
long cycle, and is in highest
inclination in the summer
and winter months. During
these months the "bulges" in
the ocean are offset the most
from the equator, and it is
most likely to encounter only
one tide cycle per day, or
diurnal tides.

References: Duxbury and Duxbury (1994) An introduction to the World's Oceans, Wm. C. Brown Publishers,4th
edition: Dubuque: Iowa. Pinet, Paul (1998) Invitation to Oceanography, Jones and Bartlett Publishers: Sudbury,
Massachusetts.

CHAPTER 5-‐INTRODUCTION TO RUQYAH HEALING
Hijama Nation is not affiliated with or does not promote any particular Aqeedah (creed) or
Madhab (school of thought). We follow Quran and Sunnah and this Hijama Diploma Course is
based on research from authentic Islamic sources and scientific evidence. This course is not an
Islamic Studies course, nor is it our intention to approve of or vilify any specific religious
groups.
According to Sunnah, Prophetic Medicine and Islamic healing, the Quran has been sent as a
blessing for mankind:

“And declare (O Muhammad) that [the Quran] is a guidance and healing for the believers”.
(Al-‐Fussilat, 41:44)

In Islamic Medicine, there is a prescribed procedure for prayer and healing. It is called Ruqyah
(plural: Ruqa). It is a combination of Surahs and Ayas (Chapters and verses) from the Holy
Quran and its purpose is for cure or protection. Ruqyah is a spiritual science in its own right
and is commonly practiced on its own. It does not have to be practiced with Hijama as part of
the treatment. However, Ruqyah contains the words of Allah (The Exalted, The Almighty)
from the Holy Quran, which we know are a cure for disease. Therefore, it is better for both
the Hijama Practitioner and Client to spiritually ground, seal and protect themselves from
each others potentially negative energies or any other external ones. Please read this
excellent article for more details about Ruqyah:
“Ruqyah is commonly translated in English as "incantation" which carries a negative meaning,
since the word incantation is usually associated with magic, spells, and witchcraft.
However, Ruqyah in Islam is the recitation of Qur'an, seeking of refuge, remembrance and
supplications that are used as a means of treating sicknesses and other problems.)
Ruqyah are of two types:

1) Ruqyah Ash Shar'eeya
2) Ruqyah Ash Shirkiyah

Ar-‐Ruqyah Ash Shar'eeyah : mentioned above, it has three conditions. Ibn Hajar
(rahimuhullah) said there is a consensus on the using of Ruqyah if three conditions are met:

1) It must be with the speech of Allah (Qur'aan) and his names and attributes.

2) It must be in the Arabic language, or what is known to be its meaning in other languages.

3) To believe that Ruqyah has no benefit by itself, but the benefits are from Allah.

This type of Ruqyah is permissible and is the main subject of this topic.

Ar Ruqyah Ash Shirkiyah: this contradicts the conditions of Ruqyah Ash Shar'eeyah and has in
it Shirk, associating partners with Allah. It leads a person to his destruction in this life and the
next and increases calamities and sicknesses. This type of Ruqyah is prohibited, from the
statement of the Prophet (saws) This type includes: Magic (whether learning, practicing, or
teaching it), Fortune telling, Horoscopes, superstitious belief, and at-‐Tameemah (charms and
amulets).
Conditions of a person who treats with Ruqyah:

1) He must have the right belief in Allah (Based on Qur'aan, Sunnah, and keep away form Shirk,
etc).

2) He must have sincerity in worshipping Allah and have a good intention in treating people.

3) He must be firm in his obedience to Allah, and keep away form all that is forbidden.

4) He must keep far away from all unlawful places and situations that can lead to what is
forbidden, for example isolating himself with a female, etc.

5) He must guard the affairs of his patients and protect their secrets.

6) he must propagate the religion of Allah. Give the Patient advice and admonitions on the
rights of Allah with regards to His commandments and prohibitions.

7) He should have knowledge about the affairs of the Client and sicknesses

8) He should have knowledge about the reality of Jinns (so as not to have them harm or
threaten him while treating the Client).

Ibn Teen (Rahimuhullah) said:

"Treating with Muawwizaat, (Surah An-‐Naas, Al-‐Falaq, etc) and other forms, such as the names
of Allah are medicine for the soul. So if these forms of treatment are on the tongue of the
righteous, cure will be achieved by the will of Allah."

Conditions for the person (patient) recieving Ruqyah:

1) He must have complete belief that harm and benefit are only from Allah.

2) He must be Client.
Conditions of Ruqyah Ash Shar'eeyah:

1) It must be with the speech of Allah, His names and attributes, or the speech of His
Messenger (PBUH)
2) It must be in Arabic, or what is known to be its meaning in other languages.

3) To believe that verily Ruqyah has no benefit by itself, but the cure is from Allah.

4) Not to perform Ruqyah in a state of major impurity (junub) or in a place that is not
permissible to perform ibadah i.e. graveyard, bathroom, etc.
The Reality of Magic

Definition of magic:

1) Magic is a knot (as mention in the Quran) or spell that has effects on the heart and body, It
causes the heart or body to become sick, it can kill a person, it separates a man and his wife,
and destroys family ties.

2) It is an incantation, knot, spell, and statement that are used in speeches, written or in
actions that have an effect on the body, heart or intellect of a person without having direct
contact with that person. It is a reality that kills, causes sickness, or prevents relationships
(sexual) between a man and his wife, causes separation between them, or between families,
places anger between families or friends, and causes a person to love those whom he hates in
order to have a relationship and to be a source of spreading destruction.

Magic and its existence is confirmed by the Qur'an and Sunnah and is agreed upon by the
scholars. It is a reality and a truth, and it affects a person only by Allah's will. There is a
consensus among the scholars of Tafseer that Surah Al-‐Falaq was revealed because of
Habeebbin Asum who did magic on the Prophet (PBUH).
Magic is an art that requires skill and proficiency from the one who performs it. It is a type of
knowledge that has a foundation, methodology and principles. However, learning it is not
permissible and it is kufr (disbelief) because it cannot be learned or practiced without
requesting the help of Shaytan, worshipping him, and using forbidden and unlawful things. So
it is kufr to learn or practice it.

Imam Ibn Hajar (rahimuhullah) said: " Magic is disbelief and learning it is kufr." Fath ul Bari
10/195.

Imam An-‐Nawawi (rahimuhullah) said: " The knowledge of magic is forbidden and it is among
the major sins." Fatawa Ibn Baz 2/384.
The Prophet (PBUH) included it among the major sins that destroy mankind and needs to be
kept away from.

Ibn Qudaamah said: " Teaching and learning magic is forbidden and there is no difference on
the issue by the scholars." Al-‐Mughnee 8/151.
The Punishment for Magicians:

The punishment for magicians is beheading. The Prophet (saws) said:

" The punishment for a magician is beheading."

Umar (RA) ordered all magicians to be killed in his time. This proves the severity of magic. So it
is compulsory on us to keep away from magic and anything that is connected to it.
Treatment For Magic:

Treatment has two divisions:

1) What is taken as prevention form magic before it occurs:

a) Be mindful and perform all compulsory acts, and leave off all that is unlawful, and seek
repentance form all evil deeds.

b) Constantly recite, contemplate, and act on the glorious Qur'an in which it becomes a daily
routine.

c) Seek protection with supplications, seeking refuge and remembrances that are legislated by
Allah and his messenger (saws)
1) From among those supplications are the following:

* " In the name of Allah, with whose name nothing is harmed on the Earth,nor in the Heavens,
and He is the All-‐hearing, All-‐Knowing." 80/86

* Recite Ayah-‐tul-‐Kursy after every prayer, before sleeping, every morning and every evening.
As-‐Sahih Ibn Majah 2/332.

* Recite the following three times in the mornings, evenings, and before sleeping.

Surah Al-‐Ikhlaas, Al-‐Falaq, and An-‐Naas.

2) One must be mindful and recite the remembrances and supplications of the mornings and
evenings , as well as the remembrances and supplications after every prayer, before sleep,
upon waking, before traveling etc.

d) Eat seven dates in the morning if it possible, as stated by the Prophet (PBUH)
" Whoever wakes up in the morning and eats seven Ajwah dates, (preferably from the
boundaries of Madinah he will never be afflicted by poison nor magic. " Al Bukhari 10/247, Al
Muslim 3/1617.
The Second Division:

Treatment of Magic after it has occurred.

A ) First Type: Extract and destroy the magic-‐ If the Magic is known, extracting and destroying it
with permissible methods from the Qur'an and Sunnah, is the best and most suitable way of
curing it.

B ) Second type: Ruqyah Ash-‐Shar'eeyah-‐ from among them are:

1) Grind seven green Lote leaves, then pour water over it (enough to take a shower) and recite
the following over it:

* I seek refuge in Allah from Satan the accursed.

* Surah Al-‐Faatihah

* Surah AL-‐Baqarah ayat 1-‐5

* Surah Al-‐Baqarah ayah 102

* Surah Al-‐ Baqarah ayah 137

* Surah Al-‐Baqarah ayah 255 (ayat-‐ul-‐Kursy)

* Surah Al-‐Baqarah ayah 284-‐286

* Surah AL-‐Imraan, ayaat 1-‐5

* Surah Al-‐Imran, ayah 85

* Surah Al-‐an'aam, ayah 17

* Surah Al-‐A'raaf, Ayaat 54-‐56

* Surah Al-‐A'raaf, ayaat 117-‐122

* Surah Yunus, ayaat 79-‐82

* Surah Al-‐Israa ayah 82

* Suarah Al-‐Kahf, ayah 39

* Surah At-‐Taha, ayaay 65-‐69

* Surah Al-‐Mu'minoon, ayaat 115 118
* Surah Yaaseen, ayaat 1-‐9

* Surah As-‐Saafaat, ayaat 1-‐10
The Reality of the Evil Eye

The evil eye is a terrible affliction that afflicts mankind; it is the most widespread affliction in
the world. Most people of this nation (Muslims) will die from it after what Allah has decreed.
The Prophet (saw) said:

" Most of those who will die from my nation after what Allah has decreed will be from the evil
eye. " (Fath al-‐haqq al Mubeen, As-‐Sahih, 747)

The evil eye is a reality and a truth that a person needs to seek cure and protection from. The
Prophet (PBUH) said : " The evil is true (reality)...." (Sahih Muslim, 2188)
It is permissible in Islam to seek Ruqyah for it, as Annas (radiallahu anh) narrated that the
Prophet (PBUH) Made it an ease to take Ruqyah for fever and the evil eye. (Sahih Muslim 2197)

The evil eye is from two sources:

1) the evil eye from mankind
2) the evil eye from Jinn

The evil eye from mankind is confirmed in many narrations, as Abu Sated (radiallahu anh) said
the Prophet (saws) said to seek refuge from jinn's and the evil eye from mankind. (At-‐tirmidhi,
2058)

As for evil eye from jinn's, it has been narrated by Umm Salamah (radiallahu anhaa) that the
Prophet (saws) saw in her house a slave girl and in her face was sa faa'ah upon which the
Prophet (saws) aid: " Seek Ruqyah for her, for verily she is afflicted with a look (evil eye). " (Al-‐
Bukhari, 5739)

The scholars have said "As-‐sa-‐faa'ah" is the evil eye from Jinn's.
The reason for the evil eye is mostly because of envy (envy is to wish for the prevention of
bounty for another person, even though the envier doesn't wish for this bounty). The reality of
envy is the result of hatred and malice, which is the result of anger. ( Fath Al-‐Haq Al-‐Mubeen,
219).

The evil eye is like an arrow or spear that leaves the soul of the envier and goes to the person
that is envied. It afflicts the person envied at times and sometimes it doesn't. When it doesn't
afflict him, it is because of the protective methods he uses (whether supplications, seeking
refuge, etc.) Also, when it doesn't afflict him, the evil eye can return to the envier. (The
Medicine of the Prophet, 138).
What is an important fact to know is that the evil eye has no effect except by Allah's will. A
man can give himself the evil eye and he can also give it to others. It can afflict someone
without even being seen by the envier. For example, a blind man cannot see a person, but he
can still cast the evil eye, or perhaps if the person is not around and they are described to the
envier without being seen by him, it can afflict that person. It can also be afflicted by one being
amazed at himself without being envious to himself or others. The evil eye can be done by
anyone, even a loved one or a righteous person.

So, it is incumbent on each and every one of us to take the necessary precautions and try to
prevent being affected by the evil eye, and to say the supplications and remembrance upon
seeing something amazing and good. (Fath Al-‐Haq Al-‐Mubeen, 198)
The Treatment of the Evil Eye

There are categories of treatment for those afflicted with the evil eye.

The first category: Treatments before the evil eye occurs:

There are many types, which is as follows:

* Protect yourself and those whom you fear for from it with remembrances, supplications and
seeking refuge that is in accordance with the Qur'an and Sunnah, as is mentioned in the first
category for the treatment of magic.

* Supplicate for whom you fear might be afflicted with it (if you see something within yourself,
your wealth, your son, your brother or anything that amazes you) with blessing. From the
statement of the Prophet (PBUH) :

" If anyone says from his brother what amazes him, let him supplicate for him with blessings:
This is what Allah wills, there is no strength except with Allah, O Allah bless him with it. "

* Guard anything or anyone that is attractive and may be a recipient of the evil eye. This
means:

1) When a person has a beautiful family he should guard them by seeking protection from
Allah for them, teaching and commanding them to do so, and also by dressing them properly
not to expose their bodies or beauty so as not to be envied and affected by the evil eye. The
Prophet (PBUH) used to seek protection for Hassan and Hussein by saying:

" I seek refuge for both of you in the perfect words of Allah and from every satan, vermin, and
from every evil eye."

2) If someone has wealth, he should guard it by asking Allah to bless and protect it and be
thankful to Allah.

3) If someone has good news and he knows people will envy him because of it, he should guard
it by keeping it secret.

NOTE: If you know a person is famous for being envious and is known to affect people with the
evil eye, it is important to keep away from him.
The Second Category: Treatments after the affliction of the evil eye:

1) If the person who causes the evil eye is known, command him to make ablution (wudu) and
then the afflicted person should shower with the water form the ablution. (Sunan abu Dawud
419).

2) Recite as much as possible:

Surah Al Fatiha
Surah Al-‐Baqarah ayah 137
Surah An-‐Nisaa Ayah 54
Surah Al-‐Qalam ayah 51
Surah Al-‐Mulk ayah 3
Surah Al Ahqaaf ayah 31
Surah Al-‐Israa ayah 82
Surah Al-‐Fussilat ayah 44
Surah Yunus ayah 57
Surah at-‐Tawbah ayah 14
Surah Ash-‐Shu'araa ayah 80
Ayat al Kursy (ayah 255, surah Al Baqarah)
Surah Al Ikhlaas, Al-‐Falaq, and An-‐Nas.

Recite the above ayah,along with all the authentic supplications that have been mentioned
previously. then blow in the right hand and wipe over the place of pain, as has been stated in
the second type of treatment for magic.

3) Recite over water and blow into it. It is better if the recitation is done over ZamZam or rain
water. Then, the sick person should drink from it and pour the remainder over himself, or
recite over olive oil and anoint his entire body with it.
The Third Category: implementing the necessary steps that keep away the evil eye from the
envier's.

They are as follows:

1) Seek refuge in Allah form all evil.

2) Fear Allah and implement all of his commands and keep away from all that he prohibited.
The Prophet (PBUH) said " Be mindful of Allah and he will protect you. " (Sahih at-‐Tirmidhi)

3) exercise patience to the envier, pardon him, do not fight him or complain about him and do
not possess any evil inner feelings to harm him.

4) Have complete trust in Allah for whomever places his trust in Allah , Allah will be enough for
him.

5) Have no fear of the envier and do not keep pondering or thinking about him, this is a very
beneficial treatment.

6) Turn to Allah in sincerity and seek his pleasure in all things.

7) Seek repentance from all sins because they humiliate mankind.

Allah says: ' And whatever calamities befall you, it is because of what your own hands have
earned, and He pardons much. " Surah Sh-‐Shu'araa, ayah 30

8) Give optional charity and do as much good as possible. For verily that has a great and
amazing effect in combating evil form the envier.

9) Keep away from the fire of the envier, the oppressor, and those who afflict others, by being
good to them. For every moment they increase in evil, oppression, and envy, you increase in
being good to them. Give them advice, be merciful, and pardon them. This cannot be achieved
easily except for one who has a great fortune from Allah.

10) Have complete sincerity and belief in the unity of Allah, The Wise, The Judge. He is harmed
by nothing and nothing benefits him. glory be to Him and He is above all things -‐ (Ibn Qayyim
2/238-‐245)”

https://www.missionislam.com/health/ruqiyahrecitation.html

Magic

Magic includes Taweez; a common term used which encompasses charms, spells, curses,
amulets (“At-‐Tameemah”), sorcery, horoscopes, superstitions, fortune telling, witchcraft,
voodoo, using images of the “Evil Eye” or a Hand as protection against Evil Eye and calling upon
the “supernatural” or “paranormal”. It can be used for good and bad spells.

They are usually issued by “Spiritual Healers” such as “Pir”, Maulana, Sheikhs or just,
Magicians, Sorcerers and Witches. Some people go to them for “Good magic” to resolve their
issues. They make promises of resolving peoples financial, marital, fertility, family, relations
and romantic problems. But these individuals that issue the magic, can be corrupt and keep
charging them for money. They just give fake amulets and spells so the Clients keep going for
more. Some individuals charge huge amounts of money and lead them astray, entering in to
black magic, sin and making contracts with the Devil, whilst making sacrifices in various forms.

Magic can come in the form of symbols, numerology, non-‐Quranic Arabic (which people think
is the Quran, but is the names of the Shayateens are upside down or back to front form),
paper, wood, metal, nails, string, fabric or rope (tied up or in knots), photographs and images,
animal and human sacrifices, blood, hair, nails and other body parts. They enter in to contracts
with the Shaytaan which also use different types of jinns, as “Gatekeepers” or “Guardians” of
the magic spells. This is all haram (forbidden) in Islam.

It was narrated that Abu Hurairah said:

"The Messenger of Allah [SAW] said: 'Whoever ties a knot and blows on it, he has practiced
magic; and whoever practices magic, he has committed Shirk; and whoever hangs up
something (as an amulet) will be entrusted to it.'"

[Reference: Sunan an-‐Nasa'i 4079, In-‐book reference: Book 37, Hadith 114, English
translation: Vol. 5, Book 37, Hadith 4084]

It was narrated that Zainab said:

“There was an old woman who used to enter upon us and perform Ruqyah from erysipelas:
Contagious disease which causes fever and leaves a red coloration of the skin. We had a
bed with long legs, and when ‘Abdullah entered he would clear his throat and make noise.
He entered one day and when she heard his voice she veiled herself from him. He came and
sat beside me, and touched me, and he found a sting. He said: ‘What is this?’ I said: ‘An
amulet against erysipelas.’ He pulled it, broke it and threw it away, and said: ‘The family of
‘Abdullah has no need of polytheism.’ I heard the Messenger of Allah (‫ )ﷺ‬ say: “Ruqyah
(i.e., which consist of the names of idols and devils etc.), amulets and Tiwalah (charms) are
polytheism.’” “I said: ‘I went out one day and so-‐and-‐so looked at me, and my eye began to
water on the side nearest him. When I recited Ruqyah for it, it stopped, but if I did not
recite Ruqyah it watered again.’ He said: ‘That is Satan, if you obey him he leaves you
alone but if you disobey him he pokes you with his finger in your eye. But if you do what the
Messenger of Allah (‫ )ﷺ‬ used to do, that will be better for you and more effective in
healing. Sprinkle water in your eye and say: Adhhibil-‐bas Rabban-‐nas, washfi Antash-‐Shafi,
la shifa’a illa shafi’uka, shafi’an la yughadiru saqaman (Take away the pain, O Lord of
mankind, and grant healing, for You are the Healer, and there is no healing but Your
healing that leaves no trace of sickness).’”

[English reference: Vol. 4, Book 31, Hadith 3530, Arabic reference: Book 31, Hadith 3660]
Ref: www.Sunnah.com

The only halal way to be rid of magic, is to recite Quran and include authentic practices in
accordance to Quran and Sunnah. Recitation of the Quran and Ruqayh duas on the body,
home, items, on water, oil, food, aromas and herbs, is allowed to ward off Jinn, Magic and Evil
Eye. Also, expelling breath and spittle after Ruqyah is allowed. Hijama Cupping Therapy is also
a means to expel or break evil from your Client.

Regarding the wearing of (in Amulets) or displaying of Quranic Surahs or Allah’s names around
the home and so forth; there are differences of opinions between Scholars and Schools of
Thought. Some say Authentic Quran or Allah’s names are allowed to be used/worn as a
Protection. But others say it is not. So Students should do their own research too.

Charging a reasonable fee for your time, skill, knowledge and travel expenses is acceptable, as
we have not found any authentic evidence on the contrary. In fact, Prophet Muhammad was
repaid in kind by a lady (with a Goat and dairy produce) when he exorcised her son from Jinn.
But many pious individuals do perform Ruqyah for free as charity and for reward from Allah.

If your Hijama Client comes to you wearing an amulet around the neck, arm, fingers, wrists
or any other visible body parts, ask them to remove it. Advise them Islamically and
professionally and explain that it is haram. Be polite but firm, as some Clients refuse to
remove the Taweez as they believe in it so strongly.

After the session ends, if the Client leaves the Taweez or amulet with you, destroy it safely,
and in accordance to Sunnah and the correct Islamic procedure. Some people may resist
and wish to keep or wear the Taweez again. After that, it is their choice but inform them
that you cannot continue to treat them if they carry on engaging in the unislamic act of
wearing “good” amulets or using “good” charms and spells from “Good magicians”. Any
magic or sorcery is haram, regardless of if it is for good or bad. Please read these articles
to learn how to safely destroy a Taweez.

Learn how to destroy Taweez safely:

https://islamqa.info/en/60359


http://www.ruqya-‐qa.co.uk/destroy-‐taweez/

https://muhammadtim.com/posts/how-‐to-‐destroy-‐a-‐taweez

• ALWAYS SEEK REFUGE IN ALLAH FROM SHAYTAAN.

• DO NOT GET INVOLVED IN ANY KIND OF MAGIC.

• PROTECT YOURSELF AND YOU FAMILY WITH RUQYAH AND HIJAMA.

• BE HUMBLE AND DO NOT ANTAGONIZE OR MOCK THE JINN.

• BE RESPECTFUL AND KIND. GUIDE THEM TO ISLAM AND ASK THEM TO TAKE
SHAHADA AND LEAVE THE BODY IN PEACE.

• IF THEY DO NOT TAKE SHAHADA OR REFUSE TO LEAVE, THEY CAN BE KILLED
WITH QURANIC RECITATION AND HIJAMA.

• IF YOU CANNOT COPE WITH A SITUATION, REFER THE CLIENT TO AN
EXPERIENCED RAQI OR CERTIFIED HIJAMA PRACTITIONER.

• DO NOT PANIC AND REMAIN CALM. RECITE QURAN.

Quranic Chapters & Verses

It is vital that you perform Ruqyah upon yourself beforehand after Hijama sessions. And
during the session, perform Ruqyah upon the Client. Also instruct them to recite Ruqyah
upon themselves as much as possible throughout the session. Both of you should make
intention and pray for protection from Shaytaan and for healing. This applies to Muslims. Non
Muslim CHP or Clients do not have to recite or can choose not to have it recited upon them.

These are just basic, minimum surahs and ayas which can be used for Ruqyah and are easy to
recall. Then there are advanced combinations of longer surahs in the Quran for specific
situations. We recommend that all students research, memorize and recite as many surahs
and prayers as possible. For the purposes of this course and basic Hijama training, we are
teaching the following;

Arabic Name of Chapter or Verse English Name of Chapter
1. Surah Fatiha 1. The Opening
2.55 Ayat Al Kursi 2.55 The Cow “The Throne”
2.285-‐286 Last 2 Ayats of Surah Baqarah 2.285-‐286 The Cow
112. Surah Ikhlas 112. Monothesiem
113. Surah Falaq 113. Daybreak
114. Surah Nas 114. Mankind

To listen to these Surahs, please click here: http://www.quranful.com

At the end of this Chapter, there are print outs in Arabic, English and Roman Script for you to
print and memorize. You could laminate them, create a booklet or stick them to your wall to
make it easy for your read them fir Ruqyah or during Hijama.

Significance of These Chapters & Verses

Surah Fathiha

• “The Opening” of the Quran, and symbolically of the heart. It is a cure for all
sickness, with the permission of Allah SWT. It opens our hearts and cleanses
them when Quran is recited. If the heart is healthy, the body is healthy. It is also
called,
• Umm Al-‐Kitab-‐The Mother of the Book
• Umm Al-‐Quran-‐The Mother of the Quran
• Al-‐Shifa'-‐The Cure because a hadith narrates Muhammad as having said: "The
Opening of the Book is a cure for every poison.";
• Al-‐Ruqyah-‐Remedy or spiritual cure
• Al-‐Asas-‐The Foundation; referring to its serving as a foundation for the entire Quran
• Al-‐Hamd-‐Praise because a hadith narrates Muhammad as having said: "The prayer
[al-‐Fātiḥah] is divided into two halves between Me and My servants. When the
servant says, 'All praise is due to God', the Lord of existence, God says, 'My
servant has praised Me'." [https://en.wikipedia.org/wiki/Al-‐Fatiha]
• Sab'a al Mathani-‐ Seven repeated verses-‐an appellation taken from verse 15:87 of
the Quran: http://quransmessage.com/articles/oft-‐repeated%20FM3.htm

• Ayat Ul Kursi (The Throne Verse)
http://www.ummah.com/forum/showthread.php?148451-‐Ayat-‐al-‐Kursi-‐A-‐Brief-‐
Explanation

• Last 2 Verses of Surah Baqarah
https://yassarnalquran.wordpress.com/2010/08/02/the-‐significance-‐of-‐last-‐two-‐
verses-‐of-‐surah-‐al-‐baqarah
• The last 3 Surahs of the Quran; Surahs Ikhlaas, Falaq and Nas are essential for
protection. They are the seal of the Quran and the protection for our mind, body
and soul.
• A synonym for Ruqyah in Arabic is “tawith” and “tawithah” for these last 3 Surahs;
Ikhlaas, Falaq and Nas.
• The title given to these 3 powerful Surahs is; “Al-‐Mu’awwaithat” (“The Protecting
Ones”).
• The last 2 Surahs (Surahs Falaq and Nas) are known as “Al-‐Mu’awwaithatan”
(“The Two Protecting Ones”).

Sealing and Protection
There are also duas (prayers and supplications) which can be recited on their own or
after the Quranic recitation.

After the above Surahs and Ayat have been recited, the following duas can be recited
over the Client, placing your right hand over the area of pain or injury. If there is no pain
or injury, then simply place your right hand on the top of their head. This is “energy
work”. It seals and protects the electromagnetic energy field around the body so that
no negative energies can penetrate it.

“When Prophet Muhammad (PBUH) used to go to bed at night, he would hold his palms
together, blow in to them, recite the last 3 Surahs of the Quran and then wipe his whole body
down with his hands. He did this three times. This was to spiritually and metaphorically
cleanse and protect himself with Allah’s permission”. [Sahih Al-‐Bukhari-‐#5017].

“Adhkar” is the plural of “Dhikr”, which means remembrance of Allah. Ibn al-‐Qayyim said, “The
morning and evening adhkar play the role of a shield; the thicker it is the more its owner will
not be affected. Rather, its strength can reach to such an extent that the arrow shot at it will
bounce back to affect the one who shot it.”

Shaykh Uthaymeen said, “The morning and evening adhkar are a stronger fortress than the
wall of Ya’jooj and Ma’jooj, for the one who says it while his heart is present”.

And Ibn Salah said, “Whoever maintains the morning and evening adhkar, the adhkar after the
prayers, and the adhkar before sleeping will be written among those 'who remember Allah
much.' "

Ibn Katheer said, “Wear the ‘coat’ of adhkar so it can protect you from the evils of humans and
jinn. And cover your souls with istighfar so it can erase the sins of the night and day.”

There are also many other more detailed prayers, supplications and adkaars which can be
recommended by Sheikhs, Scholars and professional “Raqi’s. You can go online and find many
Self Ruqyah treatment plans. Here are some downloads for simple Ruqyah duas.

http://ruqyacentre.com/downloads/

http://www.ruqyahandhealing.co.uk/dua/

These can be recited a minimum of one time at least. Otherwise, they can be recited
before, throughout and at the end of the session;

1. “Bismillah” x3

2. A’ootho billahi wa qadritihi min sharri ma ajido wa ohathiro”. x7

“I take Refuge in Allah and within his Power from the evil that I find and that
which I wary of”.
[Reported by Uthman Bin Abi al-‐As, when he was sick and asked the Prophet for
advice].

3. “Bismillah arqeeq min kulli shay in yu’theek min sharri kulli nafsin aw ‘ayni haasid”.

“With Allah’s Name, I shelter you (give you Ruqya), from all that ails you, from the evil of every
soul, or that of the envious eyes. May Allah cure you; with Allah’s name I shelter you”
[Angel Jibreel said this over the Prophet PBUH).[Reported by Abu Sa’id al-‐Khudri].

There is a spiritual significance of odd numbers in Islam. With regards to bodywork, there
seem to be particular emphasis on 3; rituals of wudhu and reciting certain surahs and
supplications and 7; heavens, circambulations around Kaaba, reciting certain surahs and
supplications, 7 glands and corresponding energy centers within the body and various others.
"He Who created the seven heavens, one above another: No want of proportion will you
see in the creation of Most Gracious, so turn your face again; Do you see any flaw ....... And
We have adorned the lowest heaven with lamps ...." (Holy Quran 67:3-‐5)

Practical Tips for Spiritual Self Protection

• Intention-‐Make intention to perform the Hijama and Ruqyah to ask for Allah’s mercy
and healing and cleanse the Client of any negative energies safely.

• Ghusl-‐Ritual Bath with intention to do the above.

• Whudhu-‐Ritual Ablution with intention to do the above.

• Salah-‐Daily Comulsory Ritual Prayer

• Quran & Ruqyah-‐Recitation with intention to do the above.

• Blowing and Spittle-‐After recitation of Quran, seek protection from Allah SWT and
refuge from Shaytaan. Breathe and spittle over self, client, family members, water,
food, home etc.

• Ruqyah Water-‐Use zamzam, rainwater, alkaline water to recite Ruqyah and blow over
for drinking, bathing and spraying on client during Ruqyah or Hijama session. (“Holy
Water”)

• Ruqyah Oil-‐ Use Olive Oil to recite Ruqyah and blow over for drinking, eating, spray or
massage on Clients head or body during Ruqyah or Hijama session.

• Adhkaar-‐Remembrance of Allah SWT as worship, healing and protection.

• Duas-‐Prayer and Supplications as worship, healing and protection.

• Ajwa Dates-‐Eat Ajwa dates as a spiritual protection.
Narrated Saud: “I heard Allah's Apostle saying, "If Somebody takes seven 'Ajwa dates in
the morning, neither magic nor poison will hurt him that day." Book of Medicine,
Bukhari.

• Hijama Cupping Therapy-‐This detoxes the body and cleanses the blood and mind of
negative energies.

The Jinn hate nice smelling, natural herbal aromas such as Frankincense and Rosewater. These
are both very good to improve the memory and general health; both of which the Jinn effect
negatively. The Jinn create an acidic environment within the body, so it is important to alkalize
and cleanse it via diet, Hijama.

Items such as pink salt lamps for negative ions and indoor plants which produce a lot of oxygen
around the home or clinic are very useful tools to cleanse the body and environments of
harmful, negative energies.

Many foods and herbs such as Ajwa dates and Senna also weaken Jinn and serve to cleanse the
body. All of these, combined with prayer, Quran and Hijama will eradicate negative energies
from or around the body and environment. The above items can also be used for cleansing the
home, office and so on.

We also use this machine; EMF Meter to test for electromagnetic frequencies and energy
moving around the body. This helps to detect the Jinn internally.

“Ruqyah Water” (Holy Water)

We know from research and practical experience from real life case studies, that all of the
above techniques definitely work. The Jinn find the Ruqyah water (be it regular water, alkaline
water, rain water or Zam Zam water which has been recited upon), blowing and spittle after
recitation and Hijama to be torturous and painful (the Jinn actually spoke up and told us). The
above video discusses how water can be effected with recitation of the Quran or Allahs’ name.
Please click on the video to watch.

The following article considers the relationship between water, cells and negative energy. This
is important to know as it effects cellular health in relation to Hijama and healing with zam zam
water and ruqyah water.


ARTICLE: Is There a Third or Alternative Cellular Energy (ACE) Pathway?
https://biomedx.com

“A provocative new theory has been advanced by W. John Martin, MD, PhD in a recently
published book: “Stealth Adapted Viruses, Alternative Cellular Energy (ACE) & KELEA Activated
Water” (Author House). It is that biological life relies for its cellular energy, not only on
photosynthesis by plants and on food metabolism by all life forms, but also on a third type of
energy expressed as a dynamic quality of fluids.

This energy appears to be a fundamental force of Nature, possibly needed to prevent opposing
electrical charges annihilating each other by fusion. This force, which Martin calls KELEA, for
“kinetic energy limiting electrostatic attraction,” can seemingly also reduce the strength of
intermolecular hydrogen bonding in various materials, including water. Activated water is,
thereby; better able to support various biological activities of cells.

Martin initially proposed the alternative cellular energy (ACE) pathway in studies on stealth
adapted viruses, which are not effectively recognized by the cellular immune system and,
therefore, do not cause inflammation. Stealth adaptation is a generic process in which the
relatively few components in viruses that are normally directly targeted by the cellular immune
system are either deleted or mutated. Martin reported on the culturing of stealth adapted
viruses from many tested patients with various neurological and psychiatric illnesses, including
children with autism.

A striking feature of the culturing of stealth adapted viruses is the repair of the cytopathic
effect (CPE) in cultures in which energy transducing particulate materials are allowed to
accumulate. Also remarkable is the marked disruption of mitochondria seen in cells with
complex, highly structured inclusions. Martin theorized that the materials, which he termed
ACE pigments, were providing an alternative to mitochondria as the major source of cellular
energy. Among the energy properties of these materials is ultraviolet light fluorescence,
amplified by certain dyes including neutral red.

This latter observation brought to mind the early 1970’s observation of neutral red dye plus
broad-‐spectrum light being effective in suppressing herpes simplex virus (HSV) skin lesions.
This procedure was largely discarded by negative results in several studies based on a false
assumption as to the mode of action of the neutral red dye.

Dr. Jon Stoneburner was still seeing success using freshly prepared dye and illuminating the
dye treated herpes lesions with an ultraviolet (UV) light. In a collaborative study, Martin and
Stonerburner were able to confirm the efficacy of this therapy. Moreover, UV illumination of
neutral red dye dissolved in activated water can elicit direct fluorescence and expedited
healing of herpes lesions, even when physically separated from the lesions. [Think Einstein’s
spooky action at a distance.]

Using a similar approach, UV illumination of activated water plus neutral red dye placed near
the skin of children with autism, evoked areas of remarkable direct UV fluorescence, both near
the treated area and at more distant sites. The children’s social and cognitive performances
improved and, in a well-‐documented case, previously recurrent seizures in a treated child
abated, allowing for the cessation of anti-‐seizure medications. For reasons not understood at
the time, the water lost its effectiveness. Martin has since realized that the less bonded water
molecules readily evaporate more leading to a steady loss of dynamic activity.

In preparing activated water, Martin was guided by homeopathy. He had previously shown
that a product called HANSI, for homeopathic activator of the system immune, was effective in
suppressing the CPE in cultures of stealth adapted viruses. This led the US manufacturer to
change the product name to Enercel. Martin also helped design studies in El Salvador
confirming the improved clinical outcomes of Enercel treated children, versus control children
hospitalized for diarrhea. The Enercel used contained Lidocaine, one of many compounds that
Martin has since shown to be able to activate water.

“There is a wealth of information in the field of alternative medicine and in the folklore of
farming to support the concept that water can vary in its biological activity” says Martin. While
usually attributed to differences in mineral content, the observations are consistent with
changes in the structuring of the water.

Many water-‐activating compounds are dipolar in the sense of having separated positive and
negative charges. Examples include humic/fulvic acids, zeolites, mica, magnesium oxide pellets
(prills), shungite and others. The challenge for Martin was to devise simple assays for activated
water. The first was the dissolving pattern of particles of neutral red dye sprinkled onto the
water. At one end of a spectrum, stationary particles slowly dissolve into dye filled circles. In
activated water, the particles form long streaks from moving particles, which typically reverse
their direction in a too-‐and-‐fro fashion.

Another assay is to monitor the weight loss, even in capped containers, from the dynamic
release of activated vapor. If placed into sealed, flaccid plastic bags, the bags will gradually
expand from the increasing vapor pressure. This effect is especially pronounced in the
activated of alcohol containing solutions. It establishes that fluid activation is a continuing
process from the proposed absorption of KELEA.

Martin’s hypothesis is that the KELEA is captured by electrical charges and that certain dipolar
compounds release the energy into nearby fluids, possibly in an oscillatory manner. The KELEA
attracting materials can be added to fluids or even placed in close proximity to the skin. As the
hydrogen bonding between the body’s water molecules become loosened, their own freed
electrical charges can directly attract additional KELEA. The energy can also be captured and
released by various oscillating electrical devices, such as Rife machines and pulsed magnetic
devices.

In an important recent study, Martin took water samples to a Laughing Yoga Class conducted
by Mr. Sebastien Gendry. The samples clearly showed continuing weight loss from enhanced
evaporation for well over a month after the session, compared to no discernable weight loss in
control samples. This has fulfilled one of Martin’s hopes that individuals can learn to enhance
their own ACE pathway.

As Martin pursues his interests in the physics of KELEA, he wants help to further develop ACE
pathway-‐based therapies. Clinical improvements are to be expected in the myriad of illnesses
attributable to an insufficiency of cellular energy obtained from the metabolism of food. These
include reduced oxygen delivery, as in chronic obstructive pulmonary disease (COPD); impaired
blood supply as in cardiovascular and cerebrovascular diseases; and metabolic disorders, such
as diabetes. Infectious diseases and trauma can also increase the energy demands on the body.

All of these conditions should be included in direct comparisons of patients consuming KELEA
activated versus regular water. Moreover, it is just as simple for practitioners to prepare KELEA
activated water than to rely upon a single source or production method.

Martin’s special interest is still the preventing and if necessary reversing of autism and mental
illnesses. Quantitative assessments of improvements in other diseases will be easier to achieve
and will lead to refinements in protocols for use in more complex illnesses.

The call is, therefore, going out to practitioners wishing to learn more about the ACE pathway
and water activation. Institutional Review Board (IRB) approvals for basic ACE-‐pathway
monitoring and enhancing protocols have or are in the process of being obtained. A repository
of results of clinical studies will be established with open access to participating healthcare
providers.

Practitioners will also be encouraged to communicate their findings to colleagues and patients,
with the goal of creating a widespread understanding of the ACE pathway and how it relates to
many related concepts pertaining to the broad field of energy medicine”.

Hijama and Ruqyah
• Men and women are allowed to have the treatments and it is recommended for all
ages and all ailments.

• There are certain times that wet cupping can be practiced according to the
Islamic, lunar calendar; It is recommended that wet cupping be practiced on the
17th, 19th and 21st days of the month.

• The Sunnah points on the “Kahil” or upper back area can be cupped first to gain
optimum detoxification and relief, before cupping any of the other points in the
body

• It should be performed on an empty stomach (no eating 2-‐3 hours before session).

• A person who is fasting is allowed to have cupping done, but it is better not to
for fear of becoming too weak.

• The Client should perform ritual “Ghusl” (bath) before a session.

• The Client and Practitioner must both be in a state of ritual “Wudhu” (ablution)
before and during a session.

• Always disclose the issues and risks of metaphysical occurrences in your medical
consultation both verbally and in writing.

• Always ask the Client if they know if they are afflicted.

• Make sure that the Client is not wearing a “Taweez” or Amulet on their person. If
they are, politely ask them to remove it. Explain that it is haram, and that it may
cause blockages for the Hijama and Ruqyah to work quickly and effectively.

• In some cases, you or the Client may not know that they are afflicted. Sometimes,
Clients know they are, but still hide the truth. So be ready for anything in case the
Client gets triggered during the Hijama or Ruqyah.

• If the Client informs you that they are afflicted, but you are not comfortable or
confident enough to perform Hijama on them, you should politely withdraw from
their service and refer them to a more experienced Hijama Practitioner or Raqi.

• If you are performing Hijama upon a Client who is spiritually afflicted, have an
assistant with you.

• The Client and Practitioner should recite the Ruqyah before, during and at the end of
the session. The supplications should be done as many times as possible.


• Quran can be played on CD etc, but it is better to recite yourselves.

• The Practitioner should place his/her right hand over any injuries or areas of pain.
If there are none, then the right hand should be placed on the top of the Patients
head, on the crown.

If the Client reacts to the Quran and Hijama and has a Jinn episode, do not panic. Remain
calm and start reciting immediately. Seek refuge in Allah from Shaytaan and pray that
you and the Client are protected and safe. Keep reciting until the Client calms down and
symptoms stop. Make sure they are in a safe position and remain with them.

They may cry, be aggressive, growl, talk in tongues, have a seizure or shake, experience
involuntary bodily movements and verbal sounds, roll their eyes, have an altered state of
awareness and consciousness. In some cases, they may not speak at all and use sign
language, expressions or write with a pen and paper.

They may not fully faint or become unconscious, but they may “zone out” and have a
parallel reality; they are aware of what is going on but may not have full control over
their body and mind, as the Jinn takes over. They may also black out or have temporary
and mild loss of vision, memory, hearing and movement. They may not understand you
when you try to communicate with them, but do not stop-‐Just keep talking to them and
reciting Quran. If the Client is well enough, you can give them Ruqyah water to drink. If
not, you can spray it on them with a spray bottle. This serves to weaken the Jinn.

The Client will eventually become lucid, relaxed and in a normalized state again-‐most
episodes do not last long. If these symptoms persist for more than 5-‐10 minutes, you
should communicate with their emergency contact and ask them to help out. If there are
any external or serious injuries or long term seizures, you can call emergency services.
However, these are rare and extreme incidences. So always be prepared for worst case
scenarios, insha Allah.

All Health and Safety Protocols are in the Best Practice Module, so please study and
implement those fully. Please follow the regulations and do not take any risks. Also, print
up the Scope of Practice and all legal documents so you are fully covered whilst working
as a Hijama Practitioner, insha Allah.

Always keep your phone charged and near you in case of emergencies. Also, prepare and
train your assistant to be ready to help you out too.

RUQYAH RULES
• The supplication must ONLY contain Allahs’ names or attributes
and/or be from the Quran. There must be no Shirk or giving
partners to Allah.

• Be in Arabic or any language with an intelligible meaning.

• Reciter must have the belief that it is not the actual words
themselves that heal or protect a person, but the Power of
Allah that heals or protect a person. The prayer is to ask for
Allah’s mercy and protection.

• Items such as amulets and spells or incantations cannot be used.

• Ruqyah can be practiced at any time and not just during
Hijama.

• An individual can recite it over themselves and use their own
right hand over the painful area. It does not have to be
administered by a Hijama Practitioner or a “Raqi” (Professional
giver of Ruqyah).

• Anyone can perform Ruqyah. It can be done on your self, you
can do it on others or you can have it performed on you.

• It can be recited at any time for general protection. Or for
sickness, protection against evil and during Hijama Cupping
Therapy.

BASIC RUQYAH PRINT OUTS

Surah 1: Fatiha-‐The Opening Chapter.
1. Bismi Allahi alrrahmani alrraheemi

1. In the name of God, Most Gracious,
Most Merciful.

2. Alhamdu lillahi rabbi alAAalameena

2. Praise be to God,
The Cherisher and Sustainer of the Worlds;

3. Alrrahmani alrraheemi
3. Most Gracious, Most Merciful;

4. Maliki yawmi alddeeni

4. Master of the Day of Judgment.

5. Iyyaka naAAbudu wa-‐iyyaka nastaAAeenu

5. Thee do we worship,
And Thine aid we seek.

6. Ihdina alssirata almustaqeema

6. Show us the straight way,

7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena

7. The way of those on whom
Thou hast bestowed Thy Grace,
Those whose (portion)
Is not wrath,
And who go not astray.

SURAH 2: Baqara-‐The Cow
2:255 Ayat Ul Kursi-‐The Throne

255. Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawmun lahu
ma fee alssamawati wama fee al-‐ardi man tha allathee yashfaAAu AAindahu illa bi-‐ithnihi
yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay-‐in min AAilmihi illa
bima shaa wasiAAa kursiyyuhu alssamawati waal-‐arda wala yaooduhu hifthuhuma wahuwa
alAAaliyyu alAAatheemu

255. God! There is no god
But He,—the Living,
The Self-‐subsisting, Eternal.
No slumber can seize Him
Nor sleep. His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them.
Nor shall they compass
Aught of His knowledge
Except as He willeth.
His Throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding,
And preserving them
For He is the Most High,
The Supreme (in Glory).
SURAH 2: Baqara-‐The Cow.
2:285-‐286
285. Amana alrrasoolu bima onzila ilayhi min rabbihi waalmu/minoona kullun amana biAllahi
wamala-‐ikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo
samiAAna waataAAna ghufranaka rabbana wa-‐ilayka almaseeru

285. The Apostle believeth
In what hath been revealed
To him from his Lord,
As do the men of faith.
Each one (of them) believeth
In God, His angels,
His books, and His apostles.
"We make no distinction (they say)
Between one and another
Of His apostles." And they say:
"We hear, and we obey:
(We seek) Thy forgiveness,
Our Lord, and to Thee
Is the end of all journeys."


286. La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat
rabbana la tu-‐akhithna in naseena aw akhta/na rabbana wala tahmil AAalayna isran kama
hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi
waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi
alkafireena

286. On no soul doth God
Place a burden greater
Than it can bear.
It gets every good that it earns,
And it suffers every ill that if earns.
(Pray:) "Our Lord!
Condemn us not
If we forget or fall
Into error; our Lord!
Lay not on us a burden
Like that which Thou
Didst lay on those before us;
Our Lord! lay not on us
A burden greater than we
Have strength to bear.
Blot out our sins,
And grant us forgiveness,
Have mercy on us.
Thou art our Protector;
Help us against those
Who stand against Faith"

Surah 112: Ikhlas-‐Purity (of Faith)
1. Qul huwa Allahu ahadun

1. Say: He is God,
The One and Only;

2. Allahu alssamadu
2. God, the Eternal, Absolute;

3. Lam yalid walam yooladu
3. He begetteth not,
Nor is He begotten;

4. Walam yakun lahu kufuwan ahadun
4. And there is none
Like unto Him.

Surah 113: Falaq-‐The Dawn.
1. Qul aAAoothu birabbi alfalaqi

1. Say: I seek refuge
With the Lord of the Dawn,

2. Min sharri ma khalaqa

2. From the mischief
Of created things;

3. Wamin sharri ghasiqin itha waqaba

Of Darkness as it overspreads;

4. Wamin sharri alnnaffathati fee alAAuqadi
Of those who practise
Secret Arts:

5. Wamin sharri hasidin itha hasada
5. And from the mischief
Of the envious one
As he practises envy.
Surah 114: Nas-‐ Mankind.
1. Qul aAAoothu birabbi alnnasi

1. Say: I seek refuge
With the Lord
And Cherisher of Mankind,

2. Maliki alnnasi
2. The King (or Ruler)
Of Mankind,

3. Ilahi alnnasi
3. The God (or Judge)
Of Mankind,—

4. Min sharri alwaswasi alkhannasi

Of the Whisperer
(Of Evil), who withdraws
(After his whisper),—

5. Allathee yuwaswisu fee sudoori alnnasi
5. (The same) who whispers
Into the hearts of Mankind,—

6. Mina aljinnati waalnnasi
6. Among Jinns
And among Men.

RUQYAH SUPPLICATIONS

“Ah’odobillah his-‐Salim Al-‐Aleem himi-‐nush shaytan nira geem, min hamzihi wa nafkhihi wa
nafiqh”

I seek refuge from Allah, the All-‐Hearing and All-‐Knowing from the accursed Satan (and) from
his evil insinuations

“Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw àyni hasidi, Allahu
yashfika, bismillahi arqika”

With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from
every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with
the Name of Allah, I recite over you

“O’edo bikalimatillahi taam’ma, min kulli shaytani wa aa’ma, wa min kulli aynin laa’ma”

I seek refuge with Allah’s Perfect words from every devil and evil soul and from every evil eye.

“O’edo bikalimatillahi taam’mati min shari ma khalaq”

I seek refuge with Allah’s Perfect words from the evil He has created

“As-‐halali hil Adim, Rubb-‐bil-‐Arshil-‐Adim, yesh fiyak” (7 times)

I ask Allah The supreme, Lord of the Magnificent Throne to cure you

“Allahumma Rabban-‐nasi, adhhibil-‐ba’sa, washfi, Antash-‐Shafi, la shifa’a illa shifa’uka, shifaan
la yughadiru saqaman” (3 times)

O Allah! Lord of mankind! Remove this disease and cure (him or her)! You are the Great Curer.
There is no cure but through You, which leaves behind no disease

“Allahoma barik alahi, wa adhiba anhom heral ayni wa bhadhaha wa wasaba”
O Allah, bless him, and remove from him the heat of the eye, its hatred and its misery.

“Allahoma Sali wa salim ala Muhammad”
Oh Allah, we ask for Your peace and blessings on (Prophet) Muhammad [SAW]

https://towardsfalah.com/2013/01/13/dua-‐al-‐ruqyah/

CHAPTER 6 BONUS MODULE

INTRODUCTION TO METAPHYSICS
Metaphysics is a branch of philosophy concerned with explaining the fundamental nature of
being and the world, although the term is not easily defined. Traditionally, metaphysics
attempts to answer two basic questions in the broadest possible terms: "What is there?" and
"What is it like?". The metaphysician attempts to clarify the fundamental notions by which
people understand the world, including existence, the definition of object, property, space,
time, causality, and possibility.

It can also be interpreted as relating to the spiritual, ethereal, supernatural, paranormal,
positive or negative energy, or what some may consider to be Angels, “good spirits” and
white magic. It also includes “evil spirits” or “demons”, black magic, curses, evil eye and envy
or hatred from others.

In Energy Healing fields, it is also known as “Psychic Attack” when people can actively send
negative thoughts to the victim. Or the opposite, they can send positive thoughts and do long
distance or “remote healing”. All good and bad energy can be transmitted and thoughts can
expand and manifest in to an actual physical reality. This is based on theories such as; “Law
of Attraction”, “Cause and Effect” and “Quantum Physics”.

These are not considered scientific, quantifiable or proven with research and evidence
theories by some medical professionals or some academics. So some may claim that is
“quackery” and fantastical. But people who are spiritual or religious do believe in these
concepts and they are real.

The Islamic concept of this would be the the mystical and unseen including, God, Angels,
Shaytaan and Jinn. It also includes the immense power of dua, prayer, supplications and
positive thoughts to our All Knowing and All Seeing Lord and Creator; Allah (The Exalted, The
Almighty) who answers our prayers and knows our deepest thoughts and desires, and his
Angels which are ever present around us;

16. And indeed We have created man, and We know what his own self whispers to him.
And We are nearer to him than his jugular vein (by Our Knowledge).

17. (Remember!) that the two receivers (recording angels) receive (each human being after
he or she has attained the age of puberty), one sitting on the right and one on the left (to
note his or her actions).

18. Not a word does he (or she) utter, but there is a watcher by him ready (to record it).
[Quran Surah Qaf 50:16-‐18].


“I did not pass by an Angel from the Angels on the night journey except that they all said to
me; ‘Upon you is Hijama cupping, O Muhammad’”. [Saheeh Sunan ibn Maajah #3477]

“Jibril told me that Hijama (cupping) is the best ever sought by people.” Reported by Anas.

Metaphysics also relates to Electromagnetic energy and an energy field around us known as
“Aura”.

1. A distinctive atmosphere surrounding a given source The place had an aura of
mystery.

2. A subtle sensory stimulus such as an aroma.

3. Medical: A subjective sensation (as of voices, colored lights, or crawling and
numbness) experienced at the onset of a neurological condition and especially a
migraine or epileptic seizure.

4. An energy field that is held to emanate from a living being but also from rocks, stones
and pink rock salt.

5. A luminous radiation [https://www.merriam-‐webster.com]

See other detailed definitions and descriptions: http://www.thefreedictionary.com/aura


An Illustration showing the Elements of the “Unseen” in Islam.

We have successfully treated several metaphysical cases suffering from Jinn possession, black
magic or negative energy with Hijama and Ruqyah. These are rare cases but they are
authentic and genuine, as we have seen them in all our research, practical experience and
case studies.

Our aim is to prepare Students for when they start practicing Hijama Cupping Therapy
professionally. These cases are generally uncommon and many Certified Hijama Practitioners
do not even experience any metaphysical cases for most of their career. But as there is a
chance that it may happen, we hope to educate you about it now, so you know that you may
be exposed to the “Unseen” (good or evil Jinn or Angels) during your Hijama sessions. There
is nothing to worry about. As long as you have faith and are firm with protecting yourself,
nothing can harm you.

Allah (The Exalted) has created everything on this Earth and nothing is more powerful than
Him. He is All Seeing and All Knowing. All good and bad comes from Allah for a reason, as a
test and a blessing for you. And He has given us the weapons of Quran and Hijama to fight off
any Shayateen. If Hijama was dangerous, it would not be prescribed by Allah (The Exalted) or
his beloved Messenger (PBUH).

"O assembly of Jinn and men, when you can penetrate regions of the heavens and the earth,
then penetrate them! Not without power (or authority) will you be able to pass."
(Surah Rahman, Quran 55:33)

Electromagnetic Energies

Islamic Medicine incorporates the mind, body and soul. Hijama Wet Cupping Therapy is a
combination of physical, body work as well as energy work. The Practitioner must be aware
that s/he is dealing with “solid and subtle energy”, the “seen and the unseen”.

All living things; Human Beings, animals, plants have a subtle, electromagnetic field that
surround them and generate electromagnetic energies. It is called an “Aura”. Even natural
resources such as water, rocks and minerals either resonate their own energy in their original
form or they can be converted to release energy in different forms eg; boiled water
converting to steam. Through our case studies and research, we also know that Jinn and
negative energy can travel in the body and cause disruptions, blockages and disease.

In the human body, there are 7 energy centres correlating to all the glands and aura. These
are also known commonly as “Chakras”. When these are balanced, a person is healthy. If they
become blocked and imbalanced, the body will become diseased.

“…it has only been recently that modern science has had the ability to understand how this
can happen. Considered a "new" field in modern medicine, vibrational healing aims to heal
illnesses by working with these subtle human energy fields that affect us beyond the physical
level (Sharanananda, p.2).

In fact, the vibrational energies of the body are so strong that scientists have theorized that
disease within the physical body actually occurs at the cellular and bimolecular levels. In this
scenario, healing extends from the bimolecular level to the cellular and finally, to the
anatomical. This is because the bimolecular properties of the physical body are based on
vibration. The vibration of the life-‐force, which we receive through our five senses, possess
electromagnetic properties. Mitogenic energy (mitosis) is generated in the form of
electromagnetic energy, which creates the energy of light (ethereal fluid) that surrounds each
cell (Gurudas, p.56)”.

(Source: http://www.islam.tc/cgi-‐bin/askimam/ask.pl?q=18268&act=view).

The concept of electromagnetic energy field which exists inside and outside our body is
supported in Islam as it is Sunnah to pray for Light (Noor) to enter and surround your body;
even the nerves, blood, skin and hair are mentioned.

Du’aa of Light (Noor)
December 10, 2011 AbdurRahman.org

Allaahummaj’al fee qalbee nooran, wa fee lisaanee nooran, wa fee sam’ee nooran, wa fee
basaree nooran, wa min fawqee nooran, wa min tahtee nooran, wa ‘an yameenee nooran, wa
‘an shimaalee nooran, wa min ‘amaamee nooran, wa min khalfee nooran, waj’al fee nafsee
nooran, wa ‘a’dhim lee nooran, wa ‘adhdhim lee nooran. Waj’al lee nooran, waj’alnee nooran.
Allaahumma ‘a’tinee nooran, waj’al fee ‘asabee nooran, wa fee lahmee nooran, wa fee damee
nooran, wa fee sha’ree nooran, wa fee basharee nooran.[1]
[Allaahummaj’al lee nooran fee qabree, wa nooran fee ‘idhaamee.][2]
[Wa zidnee nooran, wa zidnee nooran, wa zidnee nooran.][3]
[Wa hab lee nooran ‘alaa noor.] [4]

O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight
light, and above me light, and below me light, and to my right light, and to my left light, and
before me light and behind me light. Place in my soul light. Magnify for me light, and amplify
for me light. Make for me light, and make me light. O Allaah, grant me light, and place light in
my nerves, and in my body light and in my blood light and in my hair light and in my skin
light.[1]

[O Allaah, make for me a light in my grave… and a light in my bones.] [2]
[Increase me in light, increase me in light, increase me in light.] [3]
[Grant me light upon light] [4]

[1] Up to this point was reported by Al-‐Bukhaari 11/116 (Hadith no. 6316) and by Muslim
1/526, 529-‐530 (Hadith no. 763)
[2] At-‐Tirmidhi 5/483 (Hadith no. 3419)
[3] Al-‐Bukhaari in Al-‐‘Adaab Al-‐Mufrad (Hadith no. 695), p. 258. See also Al-‐Albaani, Sahih Al-‐
‘Adab Al-‐Mufrad (no. 536)
[4] Al-‐Bukhaari, cf. Al-‐Asqalaani, Fathul-‐Baari 11/118

Please read these excellent articles to explain concept of how we have electromagnetic
energy all around us and how it can affect our biological health.

https://www.britannica.com/science/ether-‐theoretical-‐substance

http://www.who.int/peh-‐emf/about/WhatisEMF/en/

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4378297/

http://www.drbriffa.com/2012/04/18/earthing-‐important-‐discovery-‐or-‐mumbo-‐jumbo/

Grounding

This section relates to the act of prayer or Salah which Muslims perform to worship Allah (The
Exalted) and healing. We pray barefoot (in most cases) and place our forehead on the ground
to ground ourselves and release negative charges.

Sujood or Prostration

The act of Sujood (prostration) during Salah is a means for humans to ground themselves.
We release our excessive electromagnetic energy through our H i j a m a Sunnah points of
the forehead and crown. When we prostrate, it releases the pressure in our skulls. We
submit ourselves to out Creator, from our highest point of consciousness. We also accept that
we are made of Earth and are going back to the Earth. We cleanse our mind, body and soul
when we prostrate and allow much needed blood flow and oxygen to nourish and replenish
our brains and eyes. Please click video to watch.

All electricity needs to be grounded. You can also research “Grounding” or “Earthing”
Therapy. Please click video to watch.

Article-‐“Earthing” by Dr John Briffa (18 April 2012)

“Earthing is the practice of connecting the body with earth by touching skin to a conductive
material such as grass (preferably wet), wet sand, a river, lake or sea.

When the body loses contact with the earth it can carry a positive voltage relative to the
Earth. Some people believe this is not good for health and wellbeing. Earthing the body
returns the voltage to zero which is, supposedly better for us.

During the normal processes of metabolism the body generates what are called ‘reactive
oxygen species’ which are commonly referred to as ‘free radicals’. These compounds appear
to be important, at least in part because they have the ability to attack and destroy unwanted
things within the body including bacteria and viruses. However, too many free radicals are a
bad thing, and have been implicated in chronic disease and well as the very process of ageing.

Free radicals are involved in the process known as inflammation, which is part of the healing
process. However, low-‐grade inflammation throughout the body may lead to pain and other
problems in the muscles and joints, and is also believed to be a key driving factor in many
chronic diseases including heart disease and type 2 diabetes. In short, we want free radicals,
but not too many.

Free radicals lack sparks of energy known as ‘electrons’. One way to quell them is to give
them electrons, and these can be supplied by nutrients such as vitamins A, C and E, and plant
substances known as ‘polyphenols’ (found in, among other things, tea, coffee, cocoa and
apples). However, substances we eat and drink are not the only way to get electrons into the
body: earthing does this too. If the body has a positive charge on it, earthing allows electrons
to flow into the body where, in theory, they can neutralise overblown free radical and
inflammatory damage.

Carrying a positive charge may well affect the body in lots of different ways, which means
that earthing may offer a range of wellbeing benefits”.

Sound, Vibration and Frequency Energy

Healing can also happen through sound, vibration and frequency therapies. These help to
clear and align the Bio Tracks” or “Meridians” around the body. These are energy pathways
which allow blood and energy to pass through the body efficiently and promote healing.
Some people do chanting or mantras. In Islam, we use the Quran and Allahs’ name as a cure
Doctor Ibrahim Karim (Biologist) conducted a scientific study and researched “ Asma ul Husna;
the most beautiful names of Allah” (SWT). He researched and concluded that regular recitation
of the names had the healing power to cure a large number of diseases. He used precision
methods in the measurement of energy within the human body and discovered that every one
of the names of Allah (SWT) stimulated energy in the immune system and allowed it to work
efficiently. He discovered that the mere mention (reciting) of most beautiful names of Allah
leads to improvement in the Bio Energy tracks within the human body.

1. Ear – As Sami (The all Hearing)
2. Bone – Al Nafi (The creator of good)
3. Backbone -‐ Al Jabbar (The Compeller)
4. Knee – Al Ra uf (The Clement)
5. Hair – Al Badi (The Originator)
6. Heart – Al Nur (The Light)
7. Muscles – Al Qawi (The All Strength)
8. Heart Waves – Al Wahab (The giver of All)
9. Heart Muscle – Al Razaqq (The Sustainer)
10. Nerve – Al Mughni (The Enricher)
11. Artery – Al Jabbar (The Compeller)
12. Stomach – Al Razaqq (The Sustainer)
13. Cancer – Al Jalil (The Mighty)
14. Thyroid – Al Jabbar (The Compeller)
15. Thigh-‐ Al Rafi (The Exalter)
16. Migraine – Al Ghani (The Rich One)
17. Eye Arteries – Al Muta ali (The Supreme One)
18. Kidney -‐ Al Hayy (The Ever Living One)
19. Colon – Al Rauf (The Clement)
20. Intestine – Al Razzaq (The Sustainer)
21. Liver -‐ Al Nafi (The creator of good)
22. Pancreas – Al Bari (The Make of Order)
23. Fatty Sacks – Al Nafi (The creator of good)
24. Womb -‐ Al Khaliq (The Creator)
25. Bladder – Al Hadi (The Guide)
26. Rheumatism – Al Muhaymin (The Guardian)
27. Prostate – Al Rashid (The Righteous Teacher)
28. Nerves of the Eye – Al Zahir (The Manifest One)
29. Pineal Gland – Al Hadi (The Guide)
30. Blood Pressure – Al Khafed (The Abaser)
31. Lung – Al Razzaq (The Sustainer)
32. Thymus Gland – Al Qawi (The All Strength)
33. Gland above the Kidney – Al Bari (The Make of Order)
34. Hair Peel -‐ Al Jalil (The Mighty)
35. The Nasal Cavities – (Al Latif, Al Ghani, Al Raheem)
36. Eye – (Al Nur, Al Basir, Al Wahab)

Method of treatment: Lay your hands on the place of pain and praise Allah names above
according to your disease until the pain heals or cure away.

“Healing Powers of Al-‐Asma al-‐Husna”. Adapted from research by Dr Ibrahim Karim; Founder of
http://www.biogeometry.com/english/energy.php

The Islamic Call to Prayer (Adhan) is also recited in 432 hz which is the Earth tone. It is a
grounding and healing frequency, as opposed to the 440 hz tone which is agitating and
imbalancing to the internal body. Click on video to watch.

The moon also affects our level of electromagnetic energy due to its gravitational pull on
our bodies and brains, and it will be at excessive levels during the full moon. That is why it is
recommended to administer Hijama during the third week of the lunar month when the moon is
waning.

Islam teaches us that if the heart is healthy, the mind and body will be healthy. The best
medicine to cleanse the heart is love of Allah (The Exalted, The Almighty) and recitation of
the Holy Quran. The best medicine to cleanse and detoxify our bodies is Hijama. Therefore, it
is recommended to pray during the Hijama procedure and gain optimum spiritual and
physical benefit. Many neurological disorders, depression and other psychological issues are
caused by jinn, black magic or evil eye.

The concept of “depression” in Islam is real but can be remedied naturally with Hijama and
Ruqyah. If a Muslim has strong faith, positivity and gratitude towards Allah (The Exalted, The
Almighty), then there is little scope for depression or anxiety.

These issues are mentioned in the Holy Quran, and so Muslims believe them to be true. We
know that mankind and other unseen entities (Jinn) co-‐exist on Earth. We share space and
time with them, and there is constant interaction with them; be it in a positive or negative
way. The “Unseen” or “Ghaib” is mentioned in the Quran in many Surahs.

It may all seem ridiculous, baseless and ignorant to a non-‐spiritual or scientific individual.
However, it is all a real part of Islamic Medicine which is holistic and considers the mind,
body and soul of the person. Human beings are not one dimensional and consist of the
physical, mental, emotional and spiritual aspects, as well as the conscious mind and intellect.

Unfortunately, some people mean harm and send negative energies to others to cause
blockages and disruptions in their lives. Or Jinn can become present in or around a person
and can possess their body and use it as a vessel to carry out their evil acts. These issues are
rife within our community and we see more and more cases every day. Evil eye and Envy are
very common. We are experiencing it at epidemic proportions;
The evil eye is a reality and a truth that a person needs to seek cure and protection from. The
Prophet (saws) said : " The evil is true (reality)...." (Sahih Muslim, 2188)
" Most of those who will die from my nation after what Allah has decreed will be from the evil
eye. " (Fath al-‐haqq al Mubeen, As-‐Sahih, 747)

Jinn, black magic and evil eye can cause acidity, ill health, unexplained pains and conditions in
the body, mental health and neurological issues. They can directly affect our emotions, moods
and thoughts. Imam Ibn Al-‐Qayyim Jawziyyah, Ibn Sina and many other Muslim medics and
scholars discuss this topic in their works. They talk about how these matters relate directly to
the physical and spiritual condition of human beings;
“…Jinn enter the body and run in one’s blood till it reaches the brain and controls the signals
of the mind, cupping which means getting blood out of its stream is the solution…”
[Ibn Al-‐ Qayyim al Jawziyyah (At Tibb an Nabawy-‐pg 82].

In Islamic medicine, neurological, psychological, mental health issues and general health
problems can be related to to metaphysical issues. So we advise the Client to visit their
medical doctor first, get a diagnosis for their medical condition and then natural remedies
should be considered and applied.

Hijama and Ruqyah should be the first treatment give to the Client; regardless of if it is a
physical or metaphysical issue. In some cases, medical doctors do not have the answers and
cannot explain the Clients symptoms. If this is the outcome after diagnosis, we urge the
Client to consider having long term Hijama and Ruqyah treatments to alleviate both physical
and metaphysical issues as a precaution.

The Client can be depressed and lose hope, because the Doctors cannot help them, and they
do not know what is wrong with them because they cannot see or understand any potential
invisible metaphysical issues. So it is important that the Certified Hijama Practitioner
educates them about all Holistic Health and the metaphysical aspects of Islamic medicine.

• Shaytaan and Jinn are made of “smokeless fire” (Quran 55:15)

• Jinn are a separate, yet co-‐existing entity to human beings on Earth.

• Humans and Jinn can put the evil eye on someone or cause harm or sickness.

• There are good and bad jinn.

• All of the above can cause harm and affect the body in a negative way and result in
sickness.

• Hijama takes out the unhealthy blood and any evil influences inside the body.

So according to Sunnah, Hijama Cupping Therapy can help with the breaking of black magic,
evil eye and envy, and can be used as a means of cleansing, extracting, expelling or
“exorcism” of Jinn and negative energies. These are all mentioned in the final two chapters of
the Quran which are used as a powerful protection against Shaytaan;

Surah 113: Falaq-‐Daybreak

1. Say: I seek refuge with the Lord of the Dawn
2. From the mischief of created things;
3. From the mischief of Darkness as it overspreads;
4. From the mischief of those who practice secret arts;
5. And from the mischief of the envious one as he practices envy.

Surah 114: Nas-‐Mankind

1. Say: I seek refuge with the Lord and Cherisher of Mankind,
2. The King (or Ruler) of Mankind,
3. The Allah (for judge) of Mankind,
4. From the mischief of the Whisperer (of Evil), who withdraws (after his whisper),
5. (The same) who whispers into the hearts of Mankind,
6. Among Jinns and among men.

The Prophet (PBUH) had Hijama administered on his head when he was afflicted with black
magic.

“Ibn al-‐Qaiyum (may Allah have mercy on him) mentions that the Messenger (PBUH) was
cupped on his head when he was afflicted with magic and that it is from the best of cures for
this if performed correctly”. [Zaad al Ma'aad (4/125-‐126)]

Hijama Cupping Therapy can be performed alongside the act of Ruqyah (Quranic Recitation)
which is also a medicine and a tool to cleanse the body. So Hijama and Ruqyah can each be
used on their own right to treat a spiritually afflicted client, but can also be used in a
powerful, combination as a tool against Shaytaan, magic, evil eye and negative energies.

Surah Al-‐Jinn (Holy Quran Surah 72)

1. Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said,
'We have really heard a wonderful Recital!

2. 'It gives guidance to the Right, and we have believed therein: we shall not join (in worship)
any (gods) with our Lord.

3. 'And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.

4. 'There were some foolish ones among us, who used to utter extravagant lies against Allah.

5. 'But we do think that no man or spirit should say aught that untrue against Allah.

6. 'True, there were persons among mankind who took shelter with persons among the Jinns,
but they increased them in folly.

7. 'And they (came to) think as ye thought, that Allah would not raise up any one (to
Judgment).

8. 'And we pried into the secrets of heaven; but we found it filled with stern guards and
flaming fires.

9. 'We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen
now will find a flaming fire watching him in ambush.

10. 'And we understand not whether ill is intended to those on earth, or whether their Lord
(really) intends to guide them to right conduct.

11. 'There are among us some that are righteous, and some the contrary: we follow divergent
paths.

12. 'But we think that we can by no means frustrate Allah throughout the earth, nor can we
frustrate Him by flight.

13. 'And as for us, since we have listened to the Guidance, we have accepted it: and any who
believes in his Lord has no fear, either of a short (account) or of any injustice.

14. 'Amongst us are some that submit their wills (to Allah., and some that swerve from justice.
Now those who submit their wills -‐ they have sought out (the path) of right conduct:

15. 'But those who swerve,-‐ they are (but) fuel for Hell-‐fire'-‐

16. (And Allahs Message is): "If they (the Pagans) had (only) remained on the (right) Way, We
should certainly have bestowed on them Rain in abundance.

17. "That We might try them by that (means). But if any turns away from the remembrance of
his Lord, He will cause him to undergo a severe Penalty.

18. "And the places of worship are for Allah (alone): So invoke not any one along with Allah.

19. "Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a
dense crowd."

20. Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."

21. Say: "It is not in my power to cause you harm, or to bring you to right conduct."

22. Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge
except in Him,

23. "Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah
and His Messenger,-‐ for them is Hell: they shall dwell therein for ever."

24. At length, when they see (with their own eyes) that which they are promised,-‐ then will
they know who it is that is weakest in (his) helper and least important in point of numbers.

25. Say: "I know not whether the (Punishment) which ye are promised is near, or whether my
Lord will appoint for it a distant term.

26. "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-‐

27. "Except an apostle whom He has chosen: and then He makes a band of watchers march
before him and behind him,

28. "That He may know that they have (truly) brought and delivered the Messages of their
Lord: and He surrounds (all the mysteries) that are with them, and takes account of every
single thing."

19. (It has been revealed to me that) When the Slave of Allah (Muhammad) stood up
invoking (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd
as if sticking one over the other (in order to listen to the Prophet's recitation).

20. Say (O Muhammad) "I invoke only my Lord (Allah Alone), and I associate none as
partners along with Him."

21. Say: "It is not in my power to cause you harm, or to bring you to the Right Path."

22. Say (O Muhammad ): "None can protect me from Allah's punishment (if I were to
disobey Him), nor should I find refuge except in Him.
23. "(Mine is) but conveyance (of the truth) from Allah and His Messages (of Islamic
Monotheism), and whosoever disobeys Allah and His Messenger, then verily, for him is the
Fire of Hell, he shall dwell therein forever”.

24. Till, when they see that which they are promised, then they will know who it is that
is weaker concerning helpers and less important concerning numbers.

25. Say (O Muhammad): "I know not whether (the punishment) which you are promised is
near or whether my Lord will appoint for it a distant term.

26. "(He Alone) the All-‐Knower of the Gha'ib (unseen), and He reveals to none His Gha'ib
(unseen)."

27. Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as
much as He likes), and then He makes a band of watching guards (angels) to march before
him and behind him.

Article-‐Individual Jinn Companions

“…there is something which is called the Qareen, which Allaah has caused to accompany every
human being. This Qareen pushes a person to do evil things and to disobey Allaah, with the
exception of the Prophet (peace and blessings of Allaah be upon him), as will be explained
below.

Allaah says (interpretation of the meaning):

“His companion (Qareen) will say: ‘Our Lord! I did not push him to transgression, (in disbelief,
oppression, and evil deeds), but he was himself in error far astray.’

Allaah will say: ‘Dispute not in front of Me, I had already in advance sent you the threat.
The Sentence that comes from Me cannot be changed, and I am not unjust to the slaves’”
[Qaaf 50:27-‐29]

Ibn Katheer said: “ ‘His companion (Qareen) will say’ – Ibn ‘Abbaas (may Allaah be pleased with
him), Mujaahid, Qutaadah and others said: this refers to the devil who is appointed to
accompany him. ‘Our Lord! I did not push him to transgression’ means, he will disown that
person on the Day of Judgement, and will say, ‘Our Lord! I did not push him to transgression’
meaning, I did not lead him astray.

‘but he was himself in error far astray’ means, he was misguided in himself, receptive to
falsehood and resistant to the truth – as Allaah says elsewhere (interpretation of the meaning):

‘And Shaytaan (Satan) will say when the matter has been decided: “Verily, Allaah promised you
a promise of truth. And I too promised you, but I betrayed you. I had no authority over you
except that I called you, and you responded to me. So blame me not, but blame yourselves. I
cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a
partner with Allaah (by obeying me in the life of the world). Verily, there is a painful torment
for the Zaalimoon (polytheists and wrongdoers).”’
[Ibraaheem 14:22]

The phrase ‘Dispute not in front of Me’ refers to what Allaah will say to the human and his
companion from among the jinn, when they dispute before Him, and the human says, ‘O Lord,
this one led me astray from the Reminder after it had come to me’ and the devil will say, ‘Our
Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was
himself in error far astray’ – i.e., from the path of truth.

Allaah will say, ‘Dispute not in front of Me’ meaning, in My presence. ‘I had already in advance
sent you the threat’ means, I sent the warning on the lips of the Messengers, and I sent down
the Books, so proof and evidence was established against you.

‘The Sentence that comes from Me cannot be changed’ – Mujaahid said, this means I have
passed My judgement.

‘and I am not unjust to the slaves’ means, I do not punish anyone for the sin of another, and I
only punish a person for his sin after proof has been established against him.”
Tafseer Ibn Katheer, 4/227

It was narrated that ‘Abd-‐Allaah ibn Mas’ood said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “There is no one among you but a companion from
among the jinn has been assigned to him.” They said, “Even you, O Messenger of Allaah?’ He
said, “Even me, but Allaah helped me with him and he became Muslim (or: and I am safe from
him), so he only enjoins me to do that which is good.”

According to another report, “… There is assigned to him a companion from among the jinn and
a companion from among the angels.”

Narrated by Muslim, 2814

Al-‐Nawawi included this in a chapter which he called: Baab Tahreesh al-‐Shaytaan wa Ba’thihi
Saraayaahu li Fitnat il-‐Naas wa anna ma’a kulli insaanin Qareen (Chapter on the evil of the
Shaytaan and his sending his troops to tempt the people, and the fact that there is a jinn-‐
companion with every human being).

Al-‐Nawawi said:

“Fa aslamu (and I am safe from him) or fa aslama (and he became Muslim). These are two well
known versions. One means ‘and I am safe from his evil and his temptation.’ The other means
that ‘the qareen became Muslim and became a believer, so he does not tell me to do anything
but good’.

There was some scholarly dispute as to the form of the word. Al-‐Khattaabi said that the word
was Fa aslamu (and I am safe from him); al-‐Qaadi ‘Iyaad said that it was fa aslama (and he
became Muslim), which is more correct, because the hadeeth says, ‘so he only enjoins me to
do that which is good’.

They also disputed as to the meaning of the word “fa aslama”. Some said that it meant that he
(the qareen) submitted and surrendered, as it was narrated elsewhere than in Saheeh Muslim,
fa astaslama [he gave up and surrendered]. It was also suggested that it means that he became
a Muslim and a believer. The latter is the apparent meaning. Al-‐Qaadi said: Note that the
ummah is unanimously agreed that the Prophet (peace and blessings of Allaah be upon him)
was protected from the Shaytaan in physically, mentally and with regard what he said. This
hadeeth contains a warning against the temptation of the qareen and his whispers and
temptations. We know that he is with us so we should beware of him as much as possible.

Sharh Muslim, 17/157, 158

It was narrated from ‘Abd-‐Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “If anyone of you is praying, he should not let anyone pass in front
of him; if that person insists then he should fight him for there is a qareen with him.”
Narrated by Muslim, 506.

Al-‐Shawkaani said:

“The phrase ‘for there is a Qareen with him’—according to al-‐Qaamoos [an Arabic-‐language
dictionary] the word Qareen refers to a companion; the Shaytaan always accompanies man
and never leaves him. This is what is referred to here. And Allaah knows best”.
Nayl al-‐Awtaar, 3/7


Article-‐Jinn Possession

"The following verse of the Quran compares the state of sinners on the Day of Judgment to the
state of those made insane by the Devil:

275. Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the
standing of a person beaten by Shaitan (Satan) leading him to insanity...

(Translation of The Meaning of the Quran, Surah Al-‐Baqarah 2:275)

Islamic scholars such as Al-‐Qurtabi cite this verse as proof against those who deny the
possession by Jinn, or ascribe it to natural causes, as well as those who claim that the Devil
(Shaitan) does not enter humans nor does he touch them.

There are also narrations that the Prophet Muhammad and his followers expelled evil beings
from the bodies of believers using verses from the Quran, supplications to Allah, and holy
Zamzam water. This example is related by Ya'la ibn Murah:

I saw Allah's Messenger (peace be upon him) do three things which no one before or after me
saw. I went with him on a trip. On the way, we passed by a woman sitting at the roadside with
a young boy. She called out, 'O Messenger of Allah, this boy is afflicted with a trial, and from
him we have also been afflicted with a trial. I don't know how many times per day he is seized
by fits.' He (peace be upon him) said: 'Give him to me.' So she lifted him up to the Prophet.
He (peace be upon him) then placed the boy between himself and the middle of the saddle,
opened the boy's mouth and blew in it three times, saying, 'In the name of Allah, I am the slave
of Allah, get out, enemy of Allah!' Then he gave the boy back to her and said: 'Meet us on our
return at this same place and inform us how he has fared.' We then went. On our return, we
found her in the same place with three sheep. When he said to her, 'How has your son fared?'
She replied: 'By the One who sent you with the truth, we have not detected anything (unusual)
in his behavior up to this time... (Musnad Ahmad (vol: 4, p. 170), and al-‐Haakim, who declared
it authentic)"

This is then further backed by the following examples;

"Question: Is there any truth behind the myth that humans can be possessed by jinns?  

Answer: To exorcise (expel evil spirits) on humans is an act which had been practiced by the
Prophets alaihimus salaam themselves and the pious, using those ways regarding which Allah
Ta’ala commanded.
The Holy Prophet Isa used to practice this as well as our Noble Prophet .
Imaam Ahmad has narrated in his Musnad and Imaam Abu Dawood in his Sunan the hadith of
Matr ibn Abdur Rahman Al-‐Anaq. He says:
‘Umm Aban binte al-‐Wazi ibn Zare ibn Aamir Al-‐Abdi narrates from her father that her
grandfather Az-‐Zare’ went to the Holy Prophet with his possessed, insane son (or his
nephew (sister’s son). She says my grandfather said:
“When we came to the Holy Prophet I said, ‘I have come to you with my son (or nephew)
who is possessed so that you pray to Almighty Allah for him.” The Prophet said, “Bring
him to me.”
He further says, “I took him to the Holy Prophet while the child was mounted. I
dismounted him and took off his travel clothes and made him wear a pair of beautiful clothes.
Then I grasped him by the hand and led him to the Messenger of Allah who said, “Bring
him close to me and put his back towards me.”

He also commanded for his clothes to be taken off. Then he raised his hands and put them on
the child’s back in such a way that I saw his armpits. He was saying, “Come out O’ enemy of
Allah! Come out O’ enemy of Allah!” Then the boy began to gaze with his true eyes and not
with the previous gaze.
Then the Holy Prophet made him sit in front of him and sent for some water with which
he wiped the child’s face and the Holy Prophet prayed for him.
After the Holy Prophet’s prayer for the child, no one in the group was superior to the
child (i.e. in intelligence and understanding).’

Imaam Ahmad says in his Musnad that Abdullah ibn Nameer narrated to us from Uthman ibn
Hakeem, he says:

“Abdur Rahman ibn Abdul Aziz informed us about Ya’la ibn Murrah that he said, ‘Surely I have
seen three things from the Messenger of Allah which no one has seen before me nor will
anyone see them after me.
I went with the Holy Prophet on a journey. When we had covered a little distance we
passed by a woman who was sitting down with a child. She said, ‘O’ Messenger of Allah ,
this child has been inflicted with a calamity and we have been inflicted because of him. I
cannot count the amount of fits he has during a single day.’
The Holy Prophet said, ‘Bring him to me.’ The woman lifted the child towards him and
placed the child between the Holy Prophet and the saddle.
They lifted him up and the Holy Prophet spat at him three times.
Then he said, ‘In the name of Allah. I am his servant. Come out O’ enemy of Allah.’ Then he
returned the child to the woman and said, ‘Meet us on our return, at this place, and inform us
about his actions.”

The narrator says, “We went and then we returned to find her in that place. She had three
goats with her. The Noble Prophet asked, ‘What is the condition of your child?’
She replied, ‘I swear by the name of the Divine Being who sent you with the truth that up to
now we have not perceived anything from him. Sacrifice these goats.’
The Holy Prophet said, ‘Get down and take one goat from her and return the rest.” Then
he narrated the remaining hadith.
Wakee’ narrates that Al-‐Amash conveyed to us from Al-‐Madinah ibn Amr who narrates from
Ya’la ibn Murrah who says that his father said:
“A woman came to the Holy Prophet with her child who was insane. The Holy
Prophet said, ‘Get out O’ enemy of Allah, I am the Messenger of Allah.’
He says the child became healthy and the woman gifted to the Prophet two rams, some
cheese and butter. The Holy Prophet said, ‘Take the cheese, butter and also one of the
rams but return the other to her.’”
Ya’la ibn Murrah Ash-‐Thaqafee says, “I have seen three things from the Holy
Prophet ,” then he narrated a hadith and in it he said, “Then we travelled and passed by
some water. A woman came to the Holy Prophet with her son who was possessed by a
jinn. The Holy Prophet took hold of his nose and said, ‘Come out, surely I am Muhammad,
the Messenger of Allah.”

The narrator says, “Then we went and when we returned from our journey we passed by that
place. That woman came to the Holy Prophet with a goat’s child and some milk.
The Holy Prophet ordered her to take the goat’s child back and ordered his
companions to drink the milk. Then he enquired about her child she replied, ‘In the
name of the Being who sent you with the truth we have not seen anything wrong with him
after you went.”

(Source: http://www.inter-‐islam.org)

CHAPTER 7-‐PRACTICAL SECTION
DRY CUPPING
FIXED CUPPING:
• 1 suction for children and elderly.
• 1 or more suctions for adults.
• Do light suction for beginners, but increase over time.
• If MC has already been done, then you do not need to leave FC for more than a 2-‐3
minutes before Hijama incisions.
• More suction can be applied after incisions.
• Magnets can be used during FC.
MOVING CUPPING:
• Use Olive oil only (unless the Client is allergic to it. Then use warmed Coconut oil if they
are not allergic or any other light oil which the Client can tolerate).
• One full pump suction only for adults.
• Use half to one pump suction for children and very elderly or frail Client depending
upon how much they can tolerate.
• An extension tube can be used for MC only. Extension tubes cannot be used for HWC).
• If it is the Clients first treatment, it is better to start with a much weaker gentler version
and explain that the subsequent treatments will be slightly stronger. The cups should
not be applied for more than 10 minutes in the first treatment. Later, it can increase up
to 20 minutes.
• Magnets cannot be used for MC & HWC.

ALWAYS MONITOR THE CUPPING SITES AND LOOK FOR BLISTERING. IF THE SKIN BLISTERS,
THEN STOP CUPPING IMMEDIATELY.


DRY CUPPING-‐FIXED: PREPARATION

• Fixed cupping is a very healthy procedure on its own. However, if used in
conjunction with Hijama wet cupping, it is very powerful. It is an excellent
method of “maintenance” for a Client, after they have Hijama. The wet
cupping is the main detoxing procedure used maybe once a month. The
dry cupping then maintains that level of health and strengthens the
immune system further.
• Fixed cupping is used a means to “prime the site” before wet cupping. The
dry cupping sucks all the toxins, debris and unhealthy fluids to the surface
of the skin, and makes it ready to be drawn out with Hijama.
• There are two methods; applying the cup to the nozzle of the suction
pump, placing it on the body and then sucking or placing the cup on the
skin first, then putting the nozzle of the suction pump on the valve and
sucking.
• Fixed cupping can be done anywhere on the body, at any time, however
many times the Client likes. If you are using dry cupping as a “warm up”
exercise before Hijama, you should do the Sunnah points first.
• It is an excellent form of pain relief.
• Assess the location and skin type and bone type, and then use the
appropriate cup size. There are 6 standard sizes (1 is the largest), so see
which cups fits the area best and then do the dry cupping.
• Make sure there are no scars, abscesses, burns, lesions or infections in the
area.
• It can be done sitting, sitting or lying down.
• Fixed cupping should be done for about 3-‐5 minutes if it is the first session;
the patients are very young, elderly or frail. Over time, this can increased
to about 20 mins in some cases. It all depends upon the Client’s tolerance
threshold. You need to keep checking with them to see if they are ok or
have had enough and want to have the cups removed. If so, remove the
cups quickly and gently.
• Sometimes, cups may fall off. This can be due to oily skin, hair, sweat or
simply because that part of the body does not wish to be cupped. Simply
replace them there or in another area.
• IF YOU HAVE ALREADY PERFORMED MOVING CUPPING WITH OIL BEFORE

YOU DO FIXED CUPPING, THEN YOU ONLY NEED TO LEAVE THE FIXED UP
ON FOR ABOUT 1-‐3 MINUTES. THIS IS BECAUSE YOU HAVE ALREADY
INCREASED BLOOD CIRCULATIONS SO MUCH WITH MOVING CUPPING AND
HAVE DRAWN TOXINS TO THE SKIN SURFACE TO PREPARE FOR HIJAMA.

DRY CUPPING-‐FIXED: PROCEDURE

1. Make sure you have done a medical history.
2. Make sure the Client has not eaten for a minimum of 2-‐3 hours.
3. Make sure the Client is undressed, according to the areas that are to be
cupped.
4. Make sure the Client is covered with a towel for modesty and warmth,
whether they are sitting or lying down.
5. There are two methods; applying the cup to the nozzle of the suction
pump, placing it on the body and then sucking or placing the cup on the
skin first, then putting the nozzle of the suction pump on the valve and
sucking.
6. Place the first cup on the top primary Sunnah point.
7. ALWAYS DO ONE FULL SUCTION PUMP ONCE-‐then ask the Client if the
pressure is ok. If they want more, increase it by one more pump. DO NOT
DO IT TOO HARD IF THIS IS THE CLIENTS FIRST SESSION. Over time, they
will get used to it. Some Clients even like it as hard as 4-‐5 pumps! If it is too
tight, release it immediately from the valve, then try again until the Client
is comfortable.
8. Place more cups as needed. Repeat the previous steps.
9. Continue placing cups all over the body, depending upon need, sickness
and pain threshold. It is very useful to place many large cups on areas of
severe pain.
10. NEVER LEAVE THE CLIENT UNATTENDED!
11. ALWAYS MONITOR THE CUPPED AREAS-‐SOME CLIENTS START TO BLISTER
AFTER A FEW MINUTES IF THEIR SKIN IS SENSITIVE OR THE CUPS ARE TOO
TIGHT.

DRY CUPPING-‐FIXED: SELF-‐ADMINISTERING

• You can self administer dry cupping very easily; particularly on the front of
the body. It is very effective for knee pain, joint problems, chest or
breathing problems, weight loss, OBGYN problems, facials and neck or
shoulder pain.
• For the back, you can use the plastic cups, suction pump and extension
tube to self administer dry cupping on the upper back. It may be difficult to
reach the middle back, but you can also place the cups easily on the hips,
buttocks and lower back. The extension tube is also useful as you can
control the pressure yourself and reach awkward places.


FIXED CUPPING VIDEO

CLICK TO WATCH

ACTION ITEMS

1. LISTEN TO AND MEMORIZE SURAHS.

2. PRINT SURAHS AND MEMORIZE SURAHS.

3. LAMINATE, MAKE A BOOKLET OR STICK TO YOUR WALL.

4. PRACTICE FIXED CUPPING ON YOURSELF.

END OF HIJAMAOLOGY MODULE

1. Please take the Online quiz at www.HijamaCertification.com.
2. If you are a UK student, you can now book your compulsory 1 Day Hijama
Practical Training day in Birmingham, UK at any stage of this Hijama
Diploma.
3. If you are an international student, you can book your Skype Hijama
Practical Training session after you have finished all theory Modules 1-‐5.
4. Email us to find out out dates at: students@hijamanation.com

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ACCREDITED

HIGHER DIPLOMA IN

HIJAMA NATION ACADEMY

4. Hijamaology and the Lunar Cycle 55

5. Introduction to Ruqyah 65

6. Bonus Module-­‐Introduction to Metaphysics 101

7. Practical Section-­‐Fixed Cupping 125

• Mind-­‐Brain, psychology, thoughts, consciousness, perceptions of pain level and

• Anxiety & fear

Power of Mindset

The Placebo Effect

• Protein foods can be “hot”.

“Verily, We created them of a sticky clay”[al-­‐Saaffaat 37:11] .

The Moon Tide

If you spin this stick around, you can imagine

The Tidal Day

The Sun Tide

Ruqyah are of two types:

Conditions of a person who treats with Ruqyah:

The Reality of Magic

The Punishment for Magicians:

Treatment For Magic:

1) From among those supplications are the following:

The Second Division:

The Reality of the Evil Eye

The Treatment of the Evil Eye

1. Bismi Allahi alrrahmani alrraheemi

2. Alhamdu lillahi rabbi alAAalameena

4. Maliki yawmi alddeeni

5. Iyyaka naAAbudu wa-­‐iyyaka nastaAAeenu

6. Ihdina alssirata almustaqeema

7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena

1. Qul huwa Allahu ahadun

1. Qul aAAoothu birabbi alfalaqi

2. Min sharri ma khalaqa

3. Wamin sharri ghasiqin itha waqaba

1. Qul aAAoothu birabbi alnnasi

4. Min sharri alwaswasi alkhannasi

• 1 suction for children and elderly.

• 1 or more suctions for adults.

• Do light suction for beginners, but increase over time.

• More suction can be applied after incisions.

• Magnets can be used during FC.

• One full pump suction only for adults.

• Magnets cannot be used for MC & HWC.

• It is an excellent form of pain relief.

• It can be done sitting, sitting or lying down.

• IF YOU HAVE ALREADY PERFORMED MOVING CUPPING WITH OIL BEFORE

8. Place more cups as needed. Repeat the previous steps.

10. NEVER LEAVE THE CLIENT UNATTENDED!

4. Email us to find out out dates at: students@hijamanation.com

You might also like

6. Bonus Module-‐Introduction to Metaphysics 101

7. Practical Section-‐Fixed Cupping 125

• Mind-‐Brain, psychology, thoughts, consciousness, perceptions of pain level and

“Verily, We created them of a sticky clay”[al-‐Saaffaat 37:11] .

5. Iyyaka naAAbudu wa-‐iyyaka nastaAAeenu