The Prophet (peace be upon him) used what was available at his time of medical methods and relaxation procedures.
He also observed the standards of propriety that prevailed in his community, provided that these were in line with Islamic values. Where there was a clash between the two, he upheld Islamic values even though he would incur social criticism.
He would not sacrifice any Islamic value in order to yield to social pressure. Moreover, when someone provided a service for the Prophet, he would give that person his dues immediately and would also be kind to him. Anas ibn Malik, who served the Prophet throughout his 10-year stay in Madinah, was asked whether the Prophet used cupping.
He answered: “Yes. It was Abu Taybah who cupped him. The Prophet gave him two Sa’s and put in a word for him to his masters asking them to reduce his tax. He said: ‘The most effective methods of treating your illnesses are cupping and Qast for your children when they have throat infection. Do not afflict them by trying to force a mouth ulcer open.” (Related by Al-Shafie, Ahmad, Al-Bukhari, Abu Dawood and Al-Tirmidhi.)
We note how the Prophet paid the man who cupped him well. He gave him two measures of grains. This measure, the Sa’, is equivalent to 2.156 kilograms which means that the Prophet gave him four kilos and one-third for his service. Not only so, but apparently the Prophet asked the man about his situation and he learned that his masters imposed a tax on his earnings. So he talked to them to reduce his tax.
Thus, the man would be able to keep more of his earnings and be in a better position to buy his own freedom, if he so wished.
It is clear that the Prophet used cupping for medical treatment. There are several Hadiths that confirm this. One of these mentions that “the Prophet was cupped at Lahy Jamal on the road to Makkah, when he was in the state of consecration. The cupping was in the middle of his head.” (Related by Al-Bukhari, Muslim, Abu Dawood and Al-Nassaie.)
Anas also reports: “The Prophet was cupped when he was in the state of consecration, over the top of his foot, as he was in pain.” (Related by Al-Tirmidhi and Al-Baghawi.)
These Hadiths make clear that it is perfectly permissible to use cupping for medical treatment, as well as other medicines, while one is in ihraam, or the state of consecration during the pilgrimage or the Umrah.
Cupping was widely used at the time of the Prophet as a treatment for different complaints. It continued to be widely used until the early part of the twentieth century, but then it went out of fashion with the major advancements made in medical treatment.
However, it has been revived in certain circles, particularly among people who speak about the medical treatment used by the Prophet. What we need to emphasize here is that the Prophet used only the methods that were known at his time. He did not come up with anything special.
He relied on the knowledge available through experience and trial. If information was given to him from on high about certain things or practices, he made that clear to his companions. For example, it is mentioned in the Qur’an that honey provides a cure for people.
The Prophet used honey in cases where it was useful. While honey has a clear healing effect in different ways, it does not mean that it is a cure for all complaints. Nothing has such properties.
The Prophet relied on such special information when it was given. Otherwise, he relied on the general wisdom available in his community. Cupping was a useful way to treat certain complaints. It remains effective for treating such conditions, but there may be a more effective treatment for many of the cases for which cupping was the only treatment at the Prophet’s time.
Cupping may also be a good way to revitalize the body after an illness. It was used as an energizing or relaxing method. Hence, people resorted to it when they had no particular complaint. Anas ibn Malik reports: “The Prophet used to be cupped over the two sides of his necks and his shoulders. He preferred to be cupped on the 17th, 19th and 21st of the month.” (Related by Al-Tirmidhi, Ibn Majah, Abu Dawood and Al-Hakim.)
We should make clear that this was a personal preference by the Prophet. There is no indication that cupping has any special effect on these days, which it might not have on other days. A question may be asked whether cupping is a Sunnah, since the Prophet resorted to it.
The answer is that a practice by the Prophet in worldly matters does not become a Sunnah unless the Prophet says something to encourage us to do it, or to recommend it. If he merely did it as he went about his life affairs, it remains a personal choice. If, for example, we learn that the Prophet liked a certain type of food, it does not mean that eating that food is a Sunnah. Some of us might find that food not to their taste. Would this mean that their attitude is against the Prophet’s teachings? Certainly not, because the Prophet’s preference in such matters is only personal. It carries no religious preference.
