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No. Register: PSKNI/8568-1/2017

INTERNATIONAL COLLABORATIVE RESEARCH

PRELIMINARY REPORT

Prophetic Cupping (Hijamah) Treatment For Chronic Degenerative Disease Patients From Medical And Historical Philology Perspectives: Indonesia And

Malaysia Approach

Team leader: Flori R. Sari, M.D, Ph.D (19770727 200604 2 001 / UIN Syarif Hidayatullah)

Team members: Prof. Arskal Salim GP, M.A, Ph.D (19700901 199603 1 003 / UIN Syarif Hidayatullah)

Fika Ekayanti, M.D, Dipl. DK, M.Med.Ed (19790130 200604 2 001 / UIN Syarif Hidayatullah)

Prof. Aziz Al Safi Ismail, M.D, MPH, Ph.D (Lincoln University College, Malaysia)

DIRECTORATE OF ISLAM RELIGION OF HIGHER EDUCATION MINISTRY OF RELIGIOUS AFFAIRS OF INDONESIAN REPUBLIC

2017

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ResearchReportValidityStatementI,representtheresearchteam,undersignedhereby:Name :FloriRatnaSari,M.D,Ph.DNIP :197707272006042001NIDN :2027077701Pangkat,golonganruang,TMT :PenataTk.I,III/d,1April2013Position :Lektor,1April2013MajorSubject :FarmakologiStudyprogramme :ProgramStudiPendidikanDokterWorkUnit :UINSyarifHidayatullahJakartaI,representtheresearchteam,herebystatedthatresearchof:No. ResearchTeam Title1 a. Flori Ratna Sari, M.D, Ph.D

(PrincipalInvestigator)b. Arskal Salim GP, Prof, M.A,Ph.D(Co-investigator)

c. Fika Ekayanti, MD, M.Med.Ed,DFM(Co-investigator)

d. Prof. Aziz Al Safi Ismail, M.D, MPH, Ph.D

Prophetic Cupping (Hijamah)Treatment For ChronicDegenerative Disease PatientsFrom Medical And HistoricalPhilologyPerspectives : IndonesiaAndMalaysiaApproach

isethicallyapprovedbyEthicalCommitteeofFacultyofMedicineandHealthSciencesStateIslamicUniversitySyarifHidayatullahandistrulyourresearchworkandnottheresultofplagiarismonotherresearchwork. Jakarta, FloriRatnaSari,M.D,Ph.DPrincipalInvestigator

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PREFACE

Cupping has been practiced throughout centuries in many cultures,

however, theoriginofcuppingremainsuncertain.Firstlydefinedinancient

Egypt culture, it spreads tomany cultures includingGreek,Roman, Europe

and Asian continent. Therefore, cupping was widely accepted as the

treatmentforvariousdiseasesthroughoutcenturiesandcultures.Rasulullah

sawstronglysuggestroutinecuppingtonotonlymaintainthehealthbutalso

cure the disease. However,which cupping is defined, as prophetic cupping

andwhichprocedureisdefined,aseffectivehealingcuppingremainunclear.

This study combines both the philological and historical qualitative

methodandquasiexperimentalquantitativemethod toobserve thehistory

ofcuppinginIndonesia,thewayitistransferredtopractitioners,thevariety

of cupping practiced in Indonesia and Malaysia, the knowledge of both

patientandpractitionerofcupping,theefficacyofcuppingpracticesinmany

chronic degenerative diseases and the proposed cupping standard of

procedure.

We found that 3342members registered as cupping therapists and

this number increases every year in Indonesia. There are 38 branches of

Klinik Sehat dan Rumah Terapi Sehat throughout Indonesia performing

cupping therapy. Both data indicate that community demand for cupping

therapy (hijamah) as an alternative medication in Indonesia is increasing.

Furthermore, cuppingpractitioners (n=4),whomostlydonothavemedical

background,havewidevarietyofskills,knowledge,andcontinuingabilityso

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that requirement for cupping practitioner to apply cupping on patients

shouldbeacknowledgedbygovernmenttomaintainthestandardandquality

of cupping practice. Additionally, the respondents (n = 15) have positive

perspectives and would recommend cupping therapy to other people.

Comparing to cupping practices in Malaysia observed through Ziad Clinic,

Pasir Puteh, Kelantan, we found that Malaysian government nationally

regulates cupping procedure through the traditional medicine and herbal

department in theMinistry of Health. Therefore, to manage cupping clinic

with quality of services and comprehensive carewith attention to patients

and practitioners safety is very important in Indonesia. Conclusively, there

shouldbeanationalstandardofprocedureforminimalcuppingapplication

on a patient to protect both patients and practitioners. Interestingly, we

found that7of15patientshave target cell that isusually expressedat the

patient with haemoglobinopathy or liver function disturbances due to

changes in plasma lipid concentration. Further analysis should be done to

concludethisresult.Fromthelaboratoryworks,wehaveshownthatcupping

improved patients’ parameter in hypertension, hypotension, diabetes

mellitus, hyperuricemia, hypercholesterolemia by 50%, 100%, 33%, 22%

and50%,respectively. Inconclusion,propheticcuppingprocedureclaimed

byWaroengSehatmayofferbeneficialeffectonchronicdegenerativedisease

patients.

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CONTENTS

ResearchReportValidityStatement 1

Preface 2

Contents 4

CHAPTERI:INTRODUCTION

Background 6

ResearchQuestion 10

ResearchObjectives 10

CHAPTERII:THEORETICALBACKGROUND

PhilologyAspects 12

MedicalAspects 13

CuppinginIndonesiaContext 15

CuppingTechniques 16

CHAPTERIII:METHODOLOGY

Samplingsize 19

Samplingmethod 19

Subjects 20

ResearchProcess 21

ResearchImplementation 22

StatisticalAnalysis 22

CHAPTERIV:RESULTSANDDISCUSSION

HistoricalReviewOfCuppingDevelopmentInIndonesia 24

TheDevelopmentOfHijamahPracticeInIndonesia 34

KnowledgeAndPracticeofCuppingPractitioneratWaroengSehat

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andDaffaClinic 38

KnowledgeandEffectivenessofCuppingTherapyonPatients 53

atWaroengSehat

MetabolicParametersofCuppedPatientsatWaroengSehat 68

BloodSmearParameterofCuppedPatientsatWaroengSehat 71

StandardofHijamahProcedureatDaffaClinic 75

StandardofHijamahProcedureatWaroengSehatClinic 82

StandardofHijamahProcedureatZiadClinic,Kelantan 92

ProposedStandardofHijamahProcedure 99

APPENDIXES

EthicalApprovalLetter 104

MemorandumofUnderstanding:UniversitasIslamNegeriSyarif

HidayatullahandLincolnUniversityCollege 105

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CHAPTERI

INTRODUCTION

A. BACKGROUND

Cupping has a few names according to different places. Besides

cupping,it isalsoknownasfirebottle.InIndonesia, it iswellknownas

bekam, however some places in Indonesia also called canduk, canthuk,

kop,ormambakan.InMandarin,cuppingiscalledaspahoukuan.While

inArabic, it isknownashijamah. InArabic,therootwordofhijamah is

al-hijmu. Itmeans“theactofsuckinguporsiphoning”.Cuppingexperts

in Arabic is called by Al-Hajjam, while the instrument for doing the

cupping is called asAl-Mihjam orAl-Mihjamah. The instrumentused in

cupping is some glasses thatwould give negative pressure on the skin

and accommodate the blood that is appeared from the skin. In Bahasa

Indonesia,cuppingmeans,“lettingtheblood”.Therefore,cuppingcanbe

definedasthestateofsuckinguptheskin,piercingandlettingtheblood

outfromtheskinsurface,thenplacingitintheglass.Cuppingisamethod

ofremedywithtechniqueofapplyingaheatedcuptogenerateapartial

vacuum that mobilizes the blood flow, thus removing polluted blood

from inside the body through skin surface. The polluted blood is the

blood that contains of toxin because of the linkage of free radical

substance or static blood that can block the blood circulation.

Consequently, the blood system would not smoothly function, so that

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would irritate the process of nutrition distribution and immunity of a

person, physically and mentally. In cupping, the polluted blood which

should consist of broken blood cells and potential substance caused

diseasesthatcanreducethehealthquality,wouldbediscarded(Husaini

etal.,2005)

Cupping has been practiced throughout centuries in many cultures,

however, the origin of cupping remains uncertain. The Egyptian Ebers

Papyrusin1550B.C.Ehaddescribedcuppingasthetreatmenttoremove

foreign matter from the body. Additionally, ancient Greek physician

including Galen, Paracelsus and Ambroise Pare believed that cupping

sucked up noxious substances to the skin surface and blood let action

threw the contagiousbloodout from thebody.Therefore, cuppingwas

widely acceptedas the treatment for variousdiseases in theirpatients.

Later,cuppingspreadintheEuropean,AmericanandSovietUnionfrom

the 18th century (Rozenfeld et al., 2016). Cupping is also a kind of

therapy recommended by the ProphetMuhammad PBUH. In the Sahih

Bukhari book, Jabir reported that the Prophet stated that cupping is a

means of healing (Al Bukhari). Further evidence from the same book

revealed specific locations recommended for cupping spots including

head,jugularvein,andupperback.Additionally,thehadithalsounveiled

that thebest time for cupping includes the17th, 19th and21st day each

monthoftheIslamiclunar(hijri)calendar(SahihAlBukhari).

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There is growing interest in the cupping research recently. Studies

have reported that cupping relieves non-specific chronic neck and

shoulderpainprovenbythereductionofskinsurfacetemperature,neck

pain intensity and pain score (Chi el., 2016; Arslan et al., 2016) Pain

relieving effect on neck pain was observed also in the five times

application of the cupping massages treatment (Saha et al., 2017). In

accordance with the previous results, recent evidence showed that

cuppingmight reduce the post-partumperineal pain (Akbarzade et al.,

2016)andneuralpain inpost-herpeticpatients (AlBedahetal.,2016).

Themostcomprehensiveexplanationofcuppingpain-reliefeffect isthe

neural mechanism theory that stated cupping stimulation of the small

diameternerves inmusclesactivatesseveralchemical transmittersand

results in theblockingofpain (Pomeranzet al., 2001).Taken together,

theseevidencesleadtothepositiveconclusionsforthebeneficialroleof

cupping in clinical pain management (Lee et al., 2011). In different

clinical setting other than pain, cupping have shown to reduce post-

operative nausea and vomit (Farhadi et al., 2016), improved the

rehabilitationqualityofpost-strokepatients(AlBedahetal.,2016)and

inhibited microorganism growth in wound management (Singh et al.,

2017;Youngetal.,2016;Soncinietal.,2016).Conversely,evidenceisnot

significantly convincing to suggest cupping is effective for treating

chronic diseases including stroke, hypertension, diabetesmellitus, lipid

metabolismdisorders (Leeetal.,2010;Leeetal.,2011,AlBedahetal.,

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2016). Yet, cupping may increase the quality of life (QoL) indexes in-

patient with chronic diseases (Al Jaouni et al., 2017). In Indonesia,

cuppingiswidelyappliedbybothcliniciansandtraditionalpractitioners

as a “symptom” or “cause” treatment for various indications and

complaints. Numerous techniques and procedures of cupping were

performedandclaimed tobe “Islamic cupping”withoutvalid reference

and qualified verification.Most of these practitioners gain the cupping

skill by inheritance process, while the rest of them obtain the skill by

formal yet brief training process through a workshop or a seminar. A

critical question arises regarding which cupping technique and

procedurethatcanbetermedasIslamiccupping(hijamah)accordingto

the Prophet’s hadith remains unclear. Additionally, onewonders about

thelackofqualifiedandvalidevidenceswithrespecttotheeffectiveness

of cupping on chronic diseases in Indonesian context. Despite of the

many research have been conducted in Indonesia, it is quite surprised

that none has tried to look at the Islamic cupping from historical and

philology approaches and to analyse the extent to which the existing

practice of cupping in Indonesia has been aligned with the Prophet’s

hadith. Considering this Prophetic tradition on cupping, this proposed

project aims to measure the effectiveness of cupping treatment on

chronicdiseases.Toprovethecase,severalclinicspracticingcuppingin

SouthTangerangwouldbestudied.

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B. RESEARCHQUESTION

Given the above background, this study brings out the following

questions:

1. What kind of cupping technique and which procedure that can be

claimed as prophetic cupping based on hadith references? How has

the Islamic cupping skill been transmitted from its origin to

Indonesia?

2. What are techniques and procedures practiced by cupping

practitioners in South Tangerang and to what extent these have

followed the Prophetic tradition andmet the criteria of safe Islamic

cupping?

3. How can we measure and prove the effectiveness of cupping

treatment on chronic disease in patients received cupping in South

Tangerang?DoesPropheticcuppingprovetobemedicallyeffective?

C. RESEARCHOBJECTIVES

Theobjectivesofthisresearchare:

1. To figure out the comprehensive cupping technique and procedure

basedonhadithreferences.

2. To comprehend the way in which the knowledge and the skill of

IslamiccuppingwastransferredfromitsorigintoIndonesia.

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3. To identify the technique and procedure of cupping practiced by

practitioners in South Tangerang and to review whether their

techniqueshavemetthecriteriaofpropheticcupping.

4. Toassesstheeffectivenessofcuppingtreatmentonchronicdiseasein

patientsreceivedcuppinginSouthTangerang.

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CHAPTERII

THEORETICALBACKGROUND

A. PHILOLOGYASPECT

Cuppinghasbeenknownsince4.000B.C,whichwassincetheriseof

Sumeria Kingdom. Thereafter, cuppingwas developed to other regions

such as Babilonia, Egypt, Saba’ and Persia. At that time, the “tabib”,

Arabicword for doctor used cupping as the King remedy (Umar et al.,

2008). Evidently, cupping has been practiced by various cultures in

different formofpractice. InChina, cuppinghasbeendevelopedbefore

thereignofYaoEmperoraround2.500B.C.

IntheProphetPBUHera,cuppinghasbeenperformedbymanyofhis

Companions. Legally speaking, it becomes “sunna” or recommended,

whichmeansthatsincetheProphethadpracticedit,cuppingshouldbe

followedandbeaccustomed.TheProphetwasreportedtohavesaidthat:

AnasibnMaalikreportedthattheProphetPBUHsaid,“Indeedthebest

ofremediesyouhaveiscupping(hijamah)…”(SahihAlBukhari).Also,

Abu Hurairahreported that the Prophet was saying, “If there was

something excellent to be used as a remedy then it is cupping

(hijamah).”[SunanAbiDawud(3857),SunanibnMaajah(3476)].Given

all these hadiths, a Muslim cannot deny that cupping is the Prophet’s

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tradition through his recommendation to use cupping as a medical

treatment.

InEngland,cuppingpracticehasalsobeenrecordedsincealongtime

ago. The name of a journal called ‘The Lancet’ has been taken from

cupping practice in England. Lancet was a traditional surgery

instrumentation that used to remove the excessive blood as for vena

sectionandforulcer/abscesssurgery.

Presumably, cupping started to be recognized in Indonesia along by

the spreading of Islam as a religionwith the entrance of traders from

Gujarat and Arab in the early arrival of Islam in the archipelago. This

remedybegantogrowfastonlysincetheyearof90’s.Umaretal.,(2008)

hasreportedthatthecollegestudentsorIndonesianworkerswhohave

learnedtheskillinMalaysia,IndiaandtheMiddleEastbroughtcupping.

Despitethis,thereportunfortunatelyhaslessempiricalevidencetoback

upitsclaim.

B. MEDICALASPECT

Reviewsontheeffectivenessofcuppingtoaddressdifferenttypesof

diseases are quite abundant. Cao et.al (2010) discovered that cupping

therapyduringthepast50yearsinChinashowspotentialbenefitonpain

conditions,herpeszosterandotherdiseases. In fact,MehtaandDhapte

(2015) found that cupping is reliable to heal a plethora of medical

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ailments.Manystudieshavedemonstratedthatcuppingcouldbeusedas

a therapy for low back pain or other kinds of pain (Hanninen and

Vaskilampi1982;Kimet.al2011;Farhadiet.al2009;Guytonet.al2007;

Ullahet.al2007;Husayniet.al2005;HananandEman2013),paincaused

byarthritis(Ahmedet.al2005;Zhanget.al2010;Anjumet.al2005;Teut

et.al2012),skinproblems(Al-Rubaye2012;El-Domyatiet.al2013).

Worksthatlookatcuppingtherapyforchronicdegenerativediseases

(such as hypertension and hyperlipidaemia) are quite plenty. Most of

these works paid attention to the effectiveness of cupping in the

treatment of hypertension (Wang and Xia 1997; Guo 1999; Zhao et.al

2003;Ernst2005;Zareiet.al2012;Leeet.al2010;Aleyeidiet.al2015).

Othersfocusedontheefficacyofcuppingindealingwithhyperlipidaemia

orhypercholesterolemia(Niasariet.al2007;Fazelet.al2009;Mustafaet

al., 2012; Farahmand et.al 2012). All these works, however, failed to

include Islamic cupping in the treatment of chronic in general or in

particularregionalcontexts.Therearetwostudies(ElSayedet.al2013,

2014) on Islamic cupping that showed the importance and the

advantages of Islamic cupping in light of modern medicine. However,

both focused on the benefit of Islamic cupping in general rather than

particularlydealingwithcardiovasculardiseases.

AstudybyRefaatet.al(2014)soughttoevaluatetheeffectofIslamic

cupping on cardiovascular diseases. Founding itsmethod on Prophetic

cupping, the study conducted a two-month clinical trial with 16

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participants.Alltheparticipantswereyounghealthyadultbetween18to

25 years old. All are men and none of them was woman. They were

havingcuppingtreatmentontheparticulardatesadvisedbythehadith:

the 17th, the 19th and the 21st of lunar calendar month. The result

revealedsignificanteffectsofcuppingtherapyonbloodpressureaswell

as lipid profile inwhich therewas a significant increase in HDL and a

significantdecreaseinLDLandtriglycerides.Thisexamination,however,

has some limitations. Its significant result on the efficacy of cupping

cannot be generalised forwider context since it has only small size of

sample,whichall of themyoungadult, anddoesnot includebothmale

and femaleparticipants.Afterall, itsdiscussionon Islamiccuppingwas

verybrief. Itderivedsolely from thehadithsanddidnot try to include

the understanding ofMuslim therapist onwhat ismeant to be Islamic

cupping.

C. CUPPINGININDONESIANCONTEXT

As far as cupping in Indonesian context is concerned, some

researchers have looked for the association of the cupping therapy for

declining the hypertension (Sangkur et.al 2016; Kusyati et.al 2014;

Irawan and Ari 2012; Santi et.al 2014; Purwandi 2010; Purwandi et.al

2012; Astuti 2011; Astuti et.al 2012; Wicaksono and Larasati 2016).

Others concernedwith the effect of cupping treatment on lipid profile

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(Akbar 2013; Rini 2014; Widodo 2014; Fahmi and Gugun 2008; Sari

2015;Fikri2010).Allthesestudies,however,didnotseektoanalysethe

effectofcuppingtherapyonreducinghypertensionaswellascholesterol

level in light of prophetic cupping tradition. Discussion on Islamic

cuppingorhijamah in theseworkswasvery limitedanddidnot try to

lookatthewayinwhichIslamiccuppingcametoIndonesia.

Inlightofliteraturereviewabove,astudyonhowpropheticcupping

practice was transmitted to and applied in Indonesia as well as its

healingeffectoncardiovasculardiseasesbasedonlargersizeandmuch

moreinclusivesamplesisbadlyneeded.

D. CUPPINGTECHNIQUES

Various cupping techniques have been introduced through different

culturesbutthefundamentalprincipleisthesamethatnegativepressure

wouldgivebeneficial role in thehealingprocess.Onemajorpremise is

that when the therapy is used in the correct way, on the appropriate

areasofthebody,healingcanbeinduced.Belowaresometechniquesof

cupping:

a. Drycupping

b. Wetcupping

c. Massagecupping

d. Vacuumcupping

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e. Myofascialcupping

f. Firecuppingandalcoholfirecupping

g. Magneticcupping

h. Facecupping

i. Acupuncturecupping

j. Liquidcupping

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CHAPTERIII

METHODOLOGY

Due to the nature of this study, a mixed method of both qualitative and

quantitativemethodwillbeemployed.

For qualitative method, the researchers would look at historical

database from (1) primary books of hadith recognized by the majority of

Muslimsand(2)classicalIslamicmanuscriptsavailableandaccessibleinthe

archipelago.Usinghistorical andphilological analysis, a prophetic tradition

ofcuppingtherapywouldbeconstructedfromthosesources.Thisprophetic

cuppingwillbethemainpartofcuppingprotocolusedtoassessthecurrent

practiceofcuppinginsomemedicalclinicsinSouthTangerang.

For quantitative method, this study uses a quasi-experimental to

observe parameters of blood pressure, blood smear from the vein and the

hijamah local site, and plasma profile of glucose, uric acid and total

cholesterol before the first bekam treatment and after the second bekam

treatment (inonemonthduration) that isdoneby the therapist.Thestudy

wouldusebothmedical andhistorical approachon the recent conditionof

cuppingtechniqueandcompareittothehadithinperiodofRasulullahSAW.

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A. SAMPLINGSIZE

This research uses descriptive categorical sampling formula to

calculatethesamplesize,whichis:

Zα=Deviatevalueofalphainunitsofthestandarddeviationbakualfa

P=Proportionofpopulationelementsthathaveaparticularattributes

Q=Proportionofpopulationthatdonothaveaparticularattribute(1-P)

d=Marginoferror/precision

n=Samplesize

Fromthisformula,wedecidedtouse5%ofalphasothatZα=1,96.Pis

50%,sothatQis50%,withprecisionvalue(d)is10%.

Thenumberofsamplesusedisminimally:

Therefore,researchsamplesare96respondents’≈100respondents.

B. SAMPLINGMETHOD

This study would use consecutive sampling method with 100

subjects for analytical needs. To identify various kind of cupping

techniques used by the therapists in Tangerang Selatan, we use 10

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different places of licensed cupping practice as the subject sites. These

placeswould be chosen consecutively from all licensed cupping clinics

underformalcuppingassociation(PBI=PerkumpulanBekamIndonesia

or I-TBI = Ikatan Terapis Bekam Indonesia or ABI = Asosiasi Bekam

Indonesia) in South Tangerang. From each place, there would be 10

respondentspurposivelyusedassamples.Thesamplesshouldobtainthe

inclusion criterion and consist of equal gender (50% male and 50%

female)fromonesiteofcuppingpractice.

C. SUBJECTS

This research subject is divided into 2 types of subject, first is the

therapistsandsecondisthepatients.

1. Inclusioncriterionforresearchsubject:

Therapist:

a. Hastheexperienceofcuppingpracticeforatleast2years.

b. Haslicensedcuppingpracticeclinics.

c. Iswillingtoberespondent.

Patient:

a. Isadultaroundage18-60yearsold.

b. Has chronic degenerative diseases complaints including

hypertension,diabetesmellitus,hyperlipidemia,hyperuricemia

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c. Is willing to be respondent and having regular cupping for

remedy.

2. Exclusioncriterionforresearchsubject:

Therapist:

a. Hasphysicaldefectordisability.

b. Hasnopermanentsiteforcuppingpractice.

Patient:

a. Isconsumingdrugsrelatedtobloodanti-coagulant.

b. Hasopenlessionduetootheretiologyintheareaofcupping.

c. Ispregnantorbreastfeedingwoman

D. RESEARCHPROCESS

Patient respondentswould be taken from 10 different places of

licensed cupping practice. The onewho obtains the criterionwould be

askedtobearespondentuntil10patientsconsistofequalgender(50%

maleand50%female)areselected.Theplacesareconsecutivelychoosen

from the list ofPBI, I-TBI andABI, themale and female therapists that

obtainthecriterionwouldbeselectedasrespondentsfromeachsite.

Every patient would be evaluated by questionnaire about the

knowledgeofhijamahandsubjectiveopinionofthecomplaints(clinical

significance). Objective parameters for this study are blood pressure,

bloodsmearfromtheveinandthehijamahlocalsite,andplasmaprofile

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of glucose, uric acid and total cholesterol before the first bekam

treatment and after the second bekam treatment (in one month

duration)thatisdonebythetherapist.Questionnairewillbetakenatthe

firstvisitandobjectiveparameterswillbetakenatthefirstvisit(before

firstbekam)andatthesecondvisit(aftersecondbekam,onemonthafter

firstbekam).

E. RESEARCHIMPLEMENTATION

The research would be done in the laboratory of Pharmacology,

Biochemistry,CellCultureattheFacultyofMedicineandHealthSciences

UIN Syarif Hidayatullah Jakarta and the clinic or the site of cupping

practice.

F. STATISTICALANALYSIS

The objective parameterswould be analyzed by paired t-test, if the

sample distribution is not normally distributed or the samples are not

obtainedthetestrequirements,thenonesamplesigntestwouldbeused

assubstitution.

The subjective from questionnairewould be analyzed by chi-square

test,ifthesamplesarenotobtainedthetestrequirements,andthenthe

testshouldbesubstitutetoFisherExacttest.

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CHAPTERIV

RESULTANDDISCUSSION

A. HISTORICALREVIEWOFCUPPINGDEVELOPMENTININDONESIA

1. Thedefinitionofcupping(hijamah)

Cuppingliterallymeans‘suction’andterminologicallymeansa

method of bloodletting on particular area of the skin by suctioning,

lacerating,andlettingthebloodtobelaterstoredintheglass(Wadda’

AUmar,2008).

In Arabic term, cupping is called hijamah, whilemihjam and

mihjamah refer to the tools for conducting the cupping (e.g. the

suction tool, the blood collecting tool, or lacerating tool). Therefore,

themost commonlyused term for thisparticular therapy ishijamah

(cupping)(Wadda’AUmar,2010).

In the book “BekamMukjizat PengobatanNabi SAW” (Aiman

Al-Husaini, 2005), hijamah has two ethimological meanings: firstly,

hijamahcomesfromtheverbhajamathatmeans‘todosuction’asin

the sentence hajama tsadya (sucking mother breastmilk). By this

translation,hijamahaimsatsuckingsomebloodfromparticularspots

inordertocurecertainorganorillness.This isthepopularmeaning

asexplainedinMu’jamLisanAl-Arab.

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Secondly, hijamah is originated from the verb hajjama that

means restoring something from its origin and preventing from

developing. In this sense, hijamah means restricting a particular

diseasefromitsdevelopment.

Ibn Al-Qayyimmentioned in his book that hijamah is letting

bloodoutoftheskin.Hijamahisintendedtoremovedirtybloodoutof

someone’s by lacerating a small part of head skin or back skin and

sucking the dirty bloodwith hot cups placed on the lacerated spots

(SainsBekam,2015).

Inconclusion,hijamahisamethodoftherapybysuckingsome

partsofskinandthetissueunder,sothat thebloodcomponentsare

collected under the skin. The blood is then removed through small

lacerationandsuction.Anothermethodalsoincludesbloodletting.

Hijamahtherapyhasbeenpracticedinmanycountries,though

it gained its popularity in Egypt, China, India, Europe and the USA.

Hijamah is also called as cupping, COP, tanduk, canduk, canthuk,

mambakan,firebottle,bloodletting,andPaHouKuan.

2. TheEarlyPracticeofCupping

Cuppinghasbeenknownbyancientcivilizationsincetheeraof

Sumerian kingdom around 4000 BC. It was then spread out in

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Babilonia,Egypt,Saba,andEufrat–Tigrislands.Atthatperiod,some

healers (tabib) conducted cupping for the kings. The well-known

healersinheritedtheirknowledgeandexpertiseonlytotheirselected

students.

InChina,cuppinghasbeendeveloping2.500yearsBC,before

the reign of Yao emperor and in this country, cupping developed

basedonacupuncture spots (Wadda’AUmar,2008).Meanwhile, in

Egypt,cuppinghasbeenknownsincethePharaohregime,2.500years

BC.During theperiodofPharaohRamses II, around1.200yearsBC,

local therapists along with other therapy methods commonly

practiced cupping. In doing the cupping, the therapists focused on

some particular spots on the patient’s body. During the period of

Josephtheprophet,someEgyptiansalsousedthiscuppingmethod.

In Persia, where Persians language shared the same root as

Aryans, Indians, Athens, Romans, Isbanji, Germans, and other

EuropeanAryans,hadlived3.000yearsBC,cuppingspreadoutasthe

practiceof fashid therapy,whose techniquesweresomewhat similar

to cupping. Cupping coexisted in Syria and Alexandria with other

methodssuchasfashid,kay,surgery,herbaltreatment,marineplants,

roots,seeds,flowers,andrubber.

Bloodlettingtherapywasaveryancientmethodpracticedlong

before theChristianCalendar and thiswasoriginated fromChina. It

26

wassaidthattherewasamedicineexpertfromChinanamedXiHung

(341-281BC)performedcupping for the first time.Hesuckedblood

bylaceratingsomepartsofbodyandthenlettingoutthebloodusinga

glassmadeofanimalhorns(suchasbullsorcows).Healsousedthis

therapytocureulcers(AimanAl-Husainy,2005).

Sincecuppingwasusinganimalhorns,Chinesepeopleusedto

callthismethodasjiaofaorhornmethod.Inthehistoryofkingdom,it

wasmentionedthat therapyandcuppingwereusedfor lungdisease

(or alike), which was relatively modern. During the period of kouei

kingdom, therewas a book entitled “MateriaMedica” considered as

themostancientmedicalbookinhistory.AChinesetherapist(tabib)

namedZhaoXiMencontributedtosomeaspectsaboutcupping.This

book alsomentioned some advantages of cuppingmethod by using

glasses made of bamboo and ceramics to release some head pain

(causedbyhumidity),headache,andstomachache.

While Chinese therapists believed that cuppingwas aimed at

removing the ‘cold element’ of body power flow and to restore its

balance, other societies in the past had other interpretations and

purposes. Some ancient healers believed amyth that a disease was

causedbythepossessionofbadspiritintothesickbodies.

Cupping was widely used in many ancient societies,

particularlyEastAsia,India,China,Japan,andothers.Onesourcealso

27

mentionedthatancientEgyptianspracticedcuppingtherapy.Cupping

waswidelyspreadamongArabsandMuslims.Itwasalsoknownthat

Arabswerethemostusersofcupping.

3. CuppinginIslamicPerspectives

IntheeraofearlyIslam,cupping(alsoknownashijamah)was

notonlyasuggestedtherapy,butalsoasunnah(suggestedpractices)

asnarratedbyProphetMuhammadPBUH in thehadiths.During the

hijamahpractice,glassesmadebybullhornsorceramicswereusedas

thetools.SincetheProphetera,hijamahwaswidelyperformedbyhis

companions,evenastheirsunnahandhabit.TheProphethimselfboth

suggestedhis followers todohijamah andprovided the information

aboutparticularplacesforhijamah.ThoughProphethimselfwasnota

therapist,hewaspracticinghijamahguidedbyAllahrevelation.

Our nobel Prophet emphasized the effectivity ofhijamah and

suggestedhiscompanionstodothismethod.Healso indicatedsome

partsofbody fromwhichhijamahwouldgivestrongereffect for the

sick, with Allah grant. He also mentioned some best time to do

hijamah,aswellasemphasizedcarefultreatmentbeforeandafterthe

practice.

28

In the era of Islam development around 30 AD,hijamah was

themostadvancedtherapyinBaghdad.Localpeopleusedhijamahin

parallelwithal-kay,fashid,and jubb(specialmethodofcuppingwith

distinctive glasses and knives). These knives were sterylized by

burningthem.Thehijamahtherapistscamefromvariousbackgrounds

– those who learn from the previous therapist, street hijamah

therapists,andalsowell-educatedhijamahtherapists.Thislastgroup

oftherapistsgraduatedfrommedicalschoolsinJundi,Syahpur,Haran,

Syam,orAlexandria.Someothersalsocamefromfiqhmadrasahs.The

hijamahand fashidperformedat thatperiodweresomuchdifferent

thanitisnow.

4. Hijamah as Thibbun Nabawi (Suggested therapy by Prophet

Muhammad)

Societies these days have developed an understanding that

hijamah isapartof thibbunnabawi. Somemovementsof ‘goback to

theoldway’haveinvitedpeopletousethibbunnabawi.Thisissurely

agoodthing,associetiesarerelivingthemethodthatwassuggested

and practiced by the Prophet Muhammad thousands year ago.

Unfortunately, this invitation of return is accompanied by some

rejectiononothermedicaltherapiesthatarenotconsideredasparts

ofthibbunnabawi.

29

In fact, the term thibbun nabawi did not exist in the age of

Prophet Muhammad PBUH. The Prophet himself never explicitly

clarified particular methods belong to thibbun nabawi or not.

Similarly, the companions, tabi’n, tabi’it ta’in did notmention about

thisterm.SomeMuslimdoctorsfirstlyusedThibbunnabawiasaterm

inthe13thcenturytohelpclarificationofmedicalscience.

In thebooksof ShahihMuslimand ShahihBukhari, there are

two special chapters discussing about modern medical science (i.e.

western-recognizedmedicalscienceasitistoday).ShahihMuslimalso

contained numerous hadiths on the process of human stages in the

womb. Shahih Bukhari also contained 80 hadiths discussing about

modernmedicine, embryology, anatomy, physiology, pathology, and

others.InanotherbookZadulMa'ad,ibnQoyyimwritessomemedical

problemsrelatedtocupping(hijamah),herbs,ruqyah,kay,andothers.

Bythesefacts,itwasImamBukhariwhofirstlywrotethibbunnabawi

(MedicineoftheProphet,orpropheticmedication).

IbnKholduninhisMuqadimmahsaidthatIslamicmedication,

alsoknownasthibbunnabawiemergedastheresultoftheintegration

ofmedicalsciencefromGreece,Persia,India,ChinaandEgypt,which

existed before the Prophet Muhammad PBUH. When Prophet

Muhammad was sent to Arab people, the ancient medication was

30

guidedbytherevelationofAllah,thusthetherapywasinthespiritof

faithandpietytoAllahtheAlmighty.

Prior to the arrival of ProphetMuhammad SAW, China, Arab

and India have developed their medical science that is currently

knownastraditionalmedication.However,thiskindoftreatmentwas

coloredwiththeelementsofshirk,khurafatandharmingthebody.

In Europe, cupping continued to develop and some cupping

experts emerged from theWest, such as DR. Michael Reed Gach of

California with his book Potent Point: a Guide to Self Care for the

Common Ailment, or Kohler D. (1990) study with his book The

connetive tissue as the physical medium for conduction of healing

energyinCuppingTherapeticmethod,orThomasW.Anderson(1985)

withhisbook100diseasestreatedbycuppingmethod. Theseexperts

had confirmed the hadiths by Prophet Muhammad in 600 AD as

narrated by Thabrani, which mentioned that cupping at one point

aroundthebackneckcouldcure72diseases.

“Shallyouseekforhealingbydoingahijamahinthemiddleof

your back neck (qomahduah). Indeed, this is healing seventy-two

kinds of diseases, five diseases, mental illness, leprosy, vitiligo, and

toothache”(HR.Thabrani)

31

The first author of propheticmedicationwasAli ibn Sahl bin

RobbanAth-Thobroni(c.785-816AD).Hewasamedicalexpertwho

integrated themedical science from Greek, Egypt, Persia, and India.

OneofhisbookswasManagi'ulAth'immah (thebenefitsof food).He

wroteover360medicalbooktitles.

MedicalsciencecontinuedtobedevelopedbyMuslims,starting

fromTsabitbinQurrah(836-901AD),YuhanabinMusawaih(857M),

Ishaq Yudha (855-95M), Ibn Zuhr (1073-1162 AD), Ibnu Khotib

Jaujiyyah with his book Al-jawabul kafi liman sa'ala anid dawa issy

syhafi (the comprehensive answer for effective medication), Zadul

Ma'adfihadyikhoirilibadandotherbooks.

Fromthishistory,itisundebatablethatthedoctorsofthe7th-

13th century AD who created the foundations of modern medicine

werethedoctorswhopracticedthibbunnabawi.Theydidnotseparate

among traditional, medical, and non-medical treatments. However,

theymaintainedthetreatmentmethodwithintheIslamicframework

basedondivinerevelation.

Oneoftheadvantagesofcuppingtherapyandthibbunnabawi

lies on the cost, inwhich they are relatively cheaper than synthetic

chemical treatments and surgical operations.Therefore, thismethod

is suitable for everyone, both poor and rich. (Ahmad Razak Sharaf,

2012)

32

5. Theprophetsuggestiononthehijamah(areviewofhadith)

Asmentionedearlier,cupping(hijamah)methodhadbeenlong

perfomedbeforeIslamcame,eventhousandsofyearsbefore.Cupping

waspracticedinseveralcountriessuchas:Egypt,Persia,India,Syria,

Alexandria, Saba, and Palestine. At that time, cuppingwas everyday

medication.Almosteveryonecouldperformcupping,eithereducated

oruneducatedones.

Although cupping was not directly related to the worship to

Allah, many hadith of Prophet Muhammad discussed about the

advantages of cupping. The Prophet aims in delivering thismessage

are:

a. Toclarifythathijamah isagooddeed.AtthetimeoftheProphet,

cuppingwasapartofdailypracticeamongthesociety,thatsome

companionswereworriedthathijamahiscontrarytoIslam.Later

on,Rasullahstatedthathijamahisallowed,evenmore,heordered

ittobeperformed.ThishadithwasperfectlynarratedbyBukhori

inAth-Thibb(5680and5681)chapterIII:Asy-Syifafitsalatsin).

b. To educate people, to suggest people to learn about hijamah

method,andtosuggestpeopletoconductstudiesonhijamah.

c. Toindicatethathijamahwasamajorchoiceofmedicaltreatment

amongothertherapiesatthatmoment.

33

d. To show the greatness of Allah – that He reveal the hijamah

methodtotheProphetwhoisnottheexpertofmedicalscience.By

Allah revelation, the Prophet could pinpoint the hijamah points

thatareeffective.

e. To show that Islam does not only cover the pillars of Islam and

pillarsoffaith,butalsodiscussesaboutmedication.

FromSa’idbinJubairandibnAbbas,theProphetsaid:

“Healing resides in three things – consuming honey, lacerating skin

throughcupping,andkay(burntherapy).Iprohibitedmyfollowersto

dokay”

Inoneofhadith,ProphetMuhammadPBUHalsosaid:

“Five things are the sunnah from the messengers: humility,

forgiveness, hijamah, siwaq, and fragrance” (HR. Thabrani and Ibn

Jahir)

Imam Ahmad in his Musnad mentioned that Prophet

MuhammadPBUHalsosaid:

“Thebestofmedicationishijamahandfashd”

JabirnarratedthatProphetMuhammadPBUHsaid:

“Shalltherebehealinginyourmedication,itisinthelaceration

ofhijamahandburntherapy.ButIdonotpreferburntherapy”

34

“ProphetMuhammadPBUHperformedhijamahonhissolesof

feet”(HR.At-TirmiziandNasa’i)”

B. THEDEVELOPMENTOFHIJAMAHPRACTICEININDONESIA

1. TheearlyarrivalofhijamahinIndonesia

Thesedays,thepracticeofhijamahhasbeenwidelyknownby

thesociety in Indonesia,entering thegoldenperiod in thehistoryof

cupping in the archipelago. This conclusion was indicated by the

numerousclinicsofhijamahoperatedboth inruralandurbanareas.

Theseclinicsbecamethemajorchoiceformanypeoplewhoseektheir

health naturally and scientifically while gaining the barakah and

practicingsunnah.

Noofficial records that clearlypointedoutwhen thismethod

enteredIndonesia. Itwasstronglybelievedthatthismethodcamein

line with the entry of Gujarati and Arab traders who spread Islam.

Thismethod used to be practiced bykyai and santriwho learned it

fromthe"yellowbook"withaverysimpletechniqueofusingfirefrom

cloth/ cotton/paper that was burned to then closed as soon as the

glass(bottle).Atthatperiod,hijamahwaswidelyusedtotreatpain/

35

stiffness in the body and headache also known as "catch the wind

(masukangin)"(WikipediaIndonesia).

This treatment becomes trend in Indonesia at early 90’s

becausemany Indonesian students/workerswho have studied and

workedinMalaysia, IndiaandMiddleEast introducedthistreatment

in Indonesia. Now the treatment has been perfectly modified and

simplified in accordancewith scientific principles by using hygienic,

practicalandeffectivetools.

Duringthe20thcentury,glasseshadbeenintroduced,aspecial

developmentforthepracticeofhijamah.Theglasshasspecialfeatures

of thick unbreakable material. The appearance of this new kind of

toolsencouraged thepopularityofhijamah,becausepreviouslyused

cupsweremadeofpotteryandceramicswhichwereeasilybroken,or

weremadeofbamboothatcouldbereusedrepeatedlyastheycould

notbecleanedandsterilized.

ThelatestdataoftheIndonesianCuppingTherapyAssociation

(ITBI) in 2014 recorded 3342 members registered as cupping

therapists and this number increases every year in Indonesia. Data

from Klinik Sehat (2014) mentioned that there are 38 branches of

Healthy Clinic andHealth TherapyHouses (Klinik Sehat danRumah

TerapiSehat)throughoutIndonesiaperformingcuppingtherapy.This

numberwas increasing from 2011, as therewere only 14 branches

36

operating. Both data indicate that community demand for cupping

therapy (hijamah) as an alternative medication in Indonesia is

increasing.Thispublicdemandrequirescuppingtherapiststoprovide

standardizedproceduresofcupping,standardizedsterileoftoolsand

materials.

2. ThestagesofhijamahdevelopmentinIndonesia

The stages ofhijamah development in Indonesia canbe classified in

fourperiodsasfollows.

a. First stage - Cupping was performed traditionally with simple

tools such as: bull horns, bamboo, and rubber balls. The knives

utilizedwereonlyregularblades.

b. Secondstage(around2000)asremarkedbytheentryofHPA(PT

Herba Penawar Alwahida), a Multilevel Marketing company in

Indonesia.HPAwasactivelypromotingthibbunnabawi(prophetic

medication)and trained theirmembers toperformhijamah.HPA

hijamah techniquewasquiteuniqueand theyusedmodern tools

imported from China. Instead of using a knife or blade, HPA

therapists extracted the blood by using needles. There was no

specific information of why HPA utilized needles for the

bloodletting.

37

c. UstadzKhaturSuhardipioneeredthethirdstagewithhisspecific

methodofanalyzingbodyanatomyandphysiology.UstadzKhatur

Suhardi actively promoted this method by emphasizing and

remindinghistrainedtherapistsonthesterilityoftoolsandonthe

caution of cupping process to avoid malpractice. He also

underlinedinhistrainingsthatcupping(hijamah)asmentionedin

hadithsshoulduselaceration,notpuncture.

d. The fourth stage is called Synergy Cupping as introduced by the

teamofYarobbi.com -Dr.AliAchmadRidho,AnjrahAriSusanto,

and Saefurrohman. This team asserted that a perspective seeing

hijamah fromthesideofthibbunnabawionly,orfromthesideof

medicsonly isnotsufficient.Propheticmedicationmethodneeds

the support ofmodernmedical science; andmodernmedication

alsoneedstheinsightfromthibbunnabawi.Thetwomethodsare

completing each other; therefore both methods are better

synergized.Thistermofsynergycuppingbecomesthemostrecent

termincuppinghistory,asitsynergizesthreesciencesaltogether.

Dr.AhmadAliRidhoinhisbook(BekamSinergi,2012)explained

that synergy hijamah is a method of therapy involving the

withdrawal of Q1 (energy) and Xue (blood) to the skin surface

usingvacuumcreatedinaglassbyconsideringthestrengthofthe

38

7basematerialsand6externalpathogensthatmustberemoved

fromthebody.

C. KNOWLEDGE AND PRACTICE OF CUPPING PRACTITIONER AT

WAROENGSEHATANDDAFFACLINIC

D.1Cuppingpractitioners’perspective

Within November to December 2017, there were 4 cupping

practitionerswhohavejoinedasrespondentsfortheresearch.There

were3malepractitionersand1 femalepractitionerwithage29 to

53 years old. Three practitioners were fromWaroeng Sehat clinic,

whiletheotheronewastheownerofGriyaBekamdanHerbalclinic

(table1).

D.2Cuppingpractitioners’training

Allpractitionershavebeentrainedtoapplycuppingwhetherfrom

cupping institution or other center that dealing with cupping

practice. Each practitioner has been trained fromdifferent center

(Table2).

39

Table1.Practicesiteofthepractitioners

Frequency Percent ValidPercent Cumulative

Percent

Waroeng

Sehat3 75.0 75.0 75.0

Griya

Bekam

dan

Herbal

1 25.0 25.0 100.0

Total 4 100.0 100.0

Those centers were Persatuan Bekam Indonesia (PBI), Waroeng

Sehatclinic,OxidantDrainageTherapy(ODT)andHPA.Thecenters

publishedcertificateforpractitionersastherequirementforthem

toapplycuppingtherapy.

40

Table2.Nameofcuppingtrainingsite

Frequency Percent Valid

Percent

Cumulative

Percent

PBI 1 25.0 25.0 25.0

Waroeng

Sehat1 25.0 25.0 50.0

Oxidant

Drainage

Therapy

(ODT)

1 25.0 25.0 75.0

HPA 1 25.0 25.0 100.0

Total 4 100.0 100.0

D.3Cuppingpractitioners’lengthoftraining

The length of training the practitioners has been joined mostly

within2daystraining;only1practitionerwhohaditfromODT,he

joinedtrainingforamonth(Table3).

41

Table3.Lengthofcuppingtraining


Percent

Cumulative

Percent

2days 3 75.0 75.0 75.0

1month 1 25.0 25.0 100.0

Total 4 100.0 100.0

D.4Cuppingpractitioners’lengthtobecuppingpractitioner

The length to be cupping practitioners was within 3 to 19 years

long.Eachrespondenthasdifferentlengthofexperiencingcupping

practice(3,5,6and19yearslong)(Table4).

Table4.Lengthtobecuppingpractitioners


Percent

Cumulative

Percent

3years 1 25.0 25.0 25.0

5years 1 25.0 25.0 50.0

6years 1 25.0 25.0 75.0

19years 1 25.0 25.0 100.0

Total 4 100.0 100.0

42

D.5Practitioners’knowledge:originofcupping

Table5.Placefororiginofcupping


Percent

Egypt 3 75.0 75.0 75.0

Makkah 1 25.0 25.0 100.0

Total 4 100.0 100.0

The background knowledge on cupping among practitioners was

identified by questionnaire. The first question was the origin of

cupping.Therewere3(75%)respondentsansweredthatcupping

wasfromEgypt,while25%answereditwasfromMakkah)(Table

5).

D.6Practitioners’knowledge:propheticcupping

Secondquestionwasaboutthepractitioners’perceptionfortypeof

cupping that was considered as Rasulullah, prophet Muhammad

SAWcupping.Therewere3(75%)respondentswhomentionedthe

wetcuppingasRasulullahcupping,whiletheotherschosedryand

wetcuppingastheRasulullahcupping(25%)(Table6).

43

Table6.TypeofcuppingwhichwasconsideredasRasulullahSAW

cupping


Percent

Cumulative

Percent

Wet

cupping3 75.0 75.0 75.0

Dryand

wet

cupping

1 25.0 25.0 100.0

Total 4 100.0 100.0

D.7Practitioners’knowledge:eligibilityofcupping

Thethirdquestionwasabouttheeligibilityofcuppingtherapyfor

people who was sick at the time of applying cupping. All

practitioners were answered that sick people can apply cupping

dependonthecondition.(Table7)

44

Table7.Cuppingeligibilityonsickpeople


Percent

Cumulative

Percent

Depend

on

situation

4 100.0 100.0 100.0

Total 4 100.0 100.0

D.8Practitioners’knowledge:sideeffectofcupping

Thenextquestionwas about the side effects of cupping. Fromall

respondents, therewere75%or3 respondents’ answerswereno

significant side effect of cupping that should be concerned. The

otherwasanswerthesideeffectwasbecauseofpainatthesiteof

cupping,nauseaandheadachewhileoraftercuppingapplied.

45

Table8.Sideeffectsofcupping


Percent

Cumulative

Percent

No side

effect3 75.0 75.0 75.0

Pain,

nausea

and

headache

1 25.0 25.0 100.0

Total 4 100.0 100.0

D.9Practitioners’knowledge:reasonofpracticingcupping

The reasons for practicing cupping therapy from practitioners’

perspectiveswerevaried.For2(50%)respondents,helpingpeople

to cure theirdiseaseswere the reason topractice cupping.While

theother2(50%)respondents,besidefromcuringpeople,cupping

therapywastheirmeanstomakealiving(Table9).

46

Table9.Reasonsforapplyingcuppingtherapy


Percent

Cumulative

Percent

To help

curing

diseases

2 50.0 50.0 50.0

To help

curing

diseases and

makealiving

1 25.0 25.0 75.0

To help

curing

diseases,

makealiving

andothers

1 25.0 25.0 100.0

Total 4 100.0 100.0

Allpractitionershavebecomeamemberofcuppingassociationin

Indonesia.Theypracticetodailypatientswithin3to7patients.

47

D.10Practitioners’knowledge:sourceoflearningcupping

From table 10 the practitioners’ source for the first time about

cuppingwasdescribed.Mostofthemlearntcuppingformteacher/

ustadz(75%).

Table10.Sourceoflearningcuppingforthefirsttime


Percent

Cumulative

Percent

From

friend1 25.0 25.0 25.0

From

teacher/

ustadz

2 50.0 50.0 75.0

From

teacher/

ustadz

and

training

1 25.0 25.0 100.0

Total 4 100.0 100.0

48


The practitioners were asked whether they would develop their

skills for applying cupping. All of them answered that they

continuedtolearncuppingandthesourcefordevelopingitvaried

among them. Reading books or references and learning from the

experts were most chosen sources (75% of respondents) for

developingcuppingpracticeskills.Allpractitionerswerealsoasked

whethertheytaughtotherpersonwhowasanewcomer.Theyall

answeredyestothequestion(Table11).


Fromtherisksofpracticingcupping,75%ofthepractitionerssaid

that there were no risks for them to apply cupping. Only 1

practitioner was answered that cupping has risks for him (Table

12).

49

Table11.Sourcefordevelopingcuppingpracticeskills

Freq. Percent Valid

Percent

Cumulative

Percent

Reading books/

references1 25.0 25.0 25.0

Learning from

cuppingexperts1 25.0 25.0 50.0

Reading books/

references and

fromexperts

1 25.0 25.0 75.0

Joining

periodically

training, reading

books/

references and

fromexperts

1 25.0 25.0 100.0

Total 4 100.0 100.0

50

Table12.Risksforpracticingcupping


Percent

Cumulative

Percent

Yes 1 25.0 25.0 25.0

No 3 75.0 75.0 100.0

Total 4 100.0 100.0

D.13Practitioners’knowledge:durationofcupping

Practicing cupping should undergo some steps from preparation,

action implementation, and after action. The duration time that

practitioner would be taken for each step was asked. For

preparation,thepractitionerswouldspend5-8minutes.Foraction

implementation, the practitioners would spend a larger range of

timebetween10to30minutes.Whileforafteraction,therewere

only5to7minutesarespentbythepractitioners(Table13).

51

Table13.Timespentforeachstepofpracticingcupping


Percent

Cumulative

Percent

Preparation

5minutes 1 25.0 25.0 25.0

7minutes 1 25.0 25.0 50.0

8minutes 2 50.0 50.0 100.0

Total 4 100.0 100.0

Actionimplementation

10minutes 1 25.0 25.0 25.0

15minutes 1 25.0 25.0 50.0

25minutes 1 25.0 25.0 75.0

30minutes 1 25.0 25.0 100.0

Total 4 100.0 100.0

Afteraction

5minutes 3 75.0 75.0 75.0

7minutes 1 25.0 25.0 100.0

Total 4 100.0 100.0

52

From the cupping practitioners point of view, there were some

pointstobenoticed,whichwere:

1. To practice cupping for people, they should have skills that

achieved through training and developing it afterward by

refreshingknowledgeandskillsfrommanyresources.

2. Siteoftraining,whichcanreleaserecognizedcertificate,asthe

requirement for cupping practitioner to apply cupping on

patients should be acknowledged by government to maintain

thestandardandqualityofcuppingpractice.

3. Practitioners have no medical background. They can totally

practicecuppingandithasbecometheirwaytomakealiving.

Therefore, their role on practice should be considered and

supervision for the action of practitioners should be taken to

protectthepatientsandthepractitionersthemselvesfromtheir

action.

4. The time taken for cupping practice to a patient would be

differedbetweenonetootherpractitioners.Itshowedthatthe

standard of procedure from one to other practitioners were

different.Thereshouldbeanationalstandardofprocedurefor

minimalcuppingapplicationonapatient.

53

D. KNOWLEDGE AND EFFECTIVENESS OF CUPPING THERAPY ON

PATIENTSATWAROENGSEHAT

E.1Patients’perspective:reasonofhavingcupping

All respondentswere asked to answer questionnaire about their

perspectiveandtheirroutineforusingcuppingastreatmentoftheir

health problems. The first to sixth question used to identify the

perspective of respondents on cupping. The seventh to ninth

questionsweretoidentifytheuseofcuppingasthepatients’routine.

The last question was to identify whether the respondents would

recommendcuppingtootherpersons.

Within November to December 2017, there were 15 cupping

patients who have joined as respondents for the research. The

respondents consisted of 8 (53,3%) males and 7 (46,7%) females

within35to59yearsold;themostcommonagewas52and53years

old.Theirreasonsforcuppingvaried,themostcommonreasondue

tohyperuricemia(20,0%)andmyalgia(13,3%).While6respondents

had other reasons, there were health maintenance (20.0%), colic

pain,coughing,andshoulderpainwithheadache(Table14).

54

Table14.Reasonforusingcuppingtherapy


Percent

Cumulative

Percent

Uricacid 3 20.0 20.0 20.0

Cholesterol 1 6.7 6.7 26.7

Diabetesmellitus 1 6.7 6.7 33.3

Hypertension and

Diabetes1 6.7 6.7 40.0

Diabetes and

Cholesterol1 6.7 6.7 46.7

Myalgia 2 13.3 13.3 60.0

Others 6 40.0 40.0 100.0

Total 15 100.0 100.0

E.2Patients’knowledge:originofcupping

Thefirstquestionwasabouttheplacefororiginofcupping.About

13 (86,7%) respondents answered that it came from Makkah,

whiletheothertwooptions(6,7%foreachoption)wasEgyptand

Chinaastheoriginplaceofcupping(Table15).

55

Table15.Placefororiginofcupping


Percent

China 1 6.7 6.7 6.7

Egypt 1 6.7 6.7 13.3

Makkah 13 86.7 86.7 100.0

Total 15 100.0 100.0

E.3Patients’knowledge:propheticcupping

Secondquestionwasabouttherespondents’perceptionfortypeof

cupping that was considered as Rasulullah, prophet Muhammad

SAWcupping.Therewere11(73,3%)respondentswhomentioned

thewet cupping asRasulullah cupping.Dry cuppingwas thenext

choice thatwas chosen as theRasulullah cupping (13,3%) (Table

16).

56

Table 16. Type of cupping which was considered as Rasulullah

SAWcupping


Percent

Cumulative

Percent

Drycupping 2 13.3 13.3 13.3

Wetcupping 11 73.3 73.3 86.7

Acupuncture

cupping1 6.7 6.7 93.3

Donotknow 1 6.7 6.7 100.0

Total 15 100.0 100.0

E.4Patients’knowledge:eligibilityofcupping

Thethirdquestionwasabouttheeligibilityofcuppingtherapyfor

people who was sick at the time of applying cupping. Most of

respondents (73,3%) were answered that sick people can apply

cuppingandonly3(20,0%)respondentswhothoughtcuppingwas

not appropriate on sick people and 1 (6,7%) respondent was

answeredthatitwasdependonthediseasesituation(Table17).

57

Table17.Cuppingeligibilityonsickpeople


Percent

Cumulative

Percent

Yes 11 73.3 73.3 73.3

No 3 20.0 20.0 93.3

Depend

on

situation

1 6.7 6.7 100.0

Total 15 100.0 100.0

E.5Patients’knowledge:besttimeofcupping

The fourth questionwas about the best time of applying cupping

according to Rasulullah SAW. From the respondents,mostly their

answerwas any day is best for applying cupping (40.0%).While

33,3% (5 respondents) said that cupping according sunnah

Rasulullahshouldbeappliedin13,14,15ofeachmonthofHijriyah

calendar.Theother3(20.0%)respondentsdidnotknowaboutthe

besttimeforapplyingcupping(Table18).

58

Table 18. Best time for applying cupping according toRasulullah

SAW

Freq. Percent Valid

Percent

Cumulative

Percent

Every 13, 14,

15 of each

month of

Hijriyah

5 33.3 33.3 33.3

Any day is

best6 40.0 40.0 73.3

Donotknow 3 20.0 20.0 93.3

>1answers 1 6.7 6.7 100.0

Total 15 100.0 100.0

E.6Patients’knowledge:sideeffectofcupping

Thenextquestionwasabout thesideeffectsofcupping.Fromall

respondents,therewas93,3%or14respondents’answerswereno

significant side effect of cupping that should be concerned. The

otherwasanswerothersensationafterapplyingcuppingthatwas

itchyfeelinginthesiteofcuppingapplied(Table19).

59

Table19.Sideeffectsofcupping


Percent

Cumulative

Percent

Nosideeffect 14 93.3 93.3 93.3

Others 1 6.7 6.7 100.0

Total 15 100.0 100.0

E.7Patients’knowledge:reasonforapplyingcuppingtreatment

The reasons for applying cupping therapy from respondents’

perspectives were varied due to their personal experiences. The

question wasmade to identify purpose of cupping therapy from

thepatients’pointofview.Mostanswerofthereasonwasforthe

recent disease treatment (40,0%), while the next was health

maintenance (20,0%) and others (20,0%) which stood for more

than1choiceanswers(Table20).

60

Table20.Reasonsforapplyingcuppingtherapy

Freq. Percent Valid

Percent

Cumulative

Percent

Following

Sunnah

RasulullahSAW

2 13.3 13.3 13.3

Health

maintenance3 20.0 20.0 33.3

Other treatment

has no

improvement

1 6.7 6.7 40.0

As the recent

disease

treatment

6 40.0 40.0 80.0

Others 3 20.0 20.0 100.0

Total 15 100.0 100.0

E.8Patients’knowledge:reasonforapplyingcuppingtreatment

From this question forward, the questions were about the

respondents’ habitual for applying cupping. Most respondents

61

(80,0%) were routinely applied cupping, within 1-3 months re-

applied. While the other 20,0% respondents who were not

routinelyappliedcupping,saidthatitwasthefirsttimeofcupping

or they did cupping when they felt certain health complaints.

(Table21).

Table21.Routinelyapplyingcupping


Percent

Cumulative

Percent

Yes 12 80.0 80.0 80.0

No 3 20.0 20.0 100.0

Total 15 100.0 100.0

E.9Patients’knowledge:sourceofcuppinginformation

The eighth questionwas about the source of information for

cupping as a method of health treatment. Many respondents

answeredmorethan1choice,however,mostansweredchoicewas

friend (33,3%) as the first-time source of information about

cupping,followedbyustadz/teacher(26,7%)andothers(13,3%).

The other stood for relatives as the source of information (Table

22).

62

Table22.Firsttimesourceinformationaboutcupping


Percent

Cumulative

Percent

Friend 5 33.3 33.3 33.3

Ustadz/

teacher4 26.7 26.7 60.0

References 1 6.7 6.7 66.7

Others 2 13.3 13.3 80.0

Friends,

social

media,

others

1 6.7 6.7 86.7

Ustadz/

teacher,

social

media,

others

1 6.7 6.7 93.3

Friend,

ustadz/

friend

1 6.7 6.7 100.0

Total 15 100.0 100.0

63

E.10Patients’knowledge:reasonofchoosingcuppingclinic

Table23.Reasonsofchoosingthecuppingclinic


Percent

Cumulative

Percent

Location 7 46.7 46.7 46.7

Cupping

practitioners1 6.7 6.7 53.3

Procedure/

technic1 6.7 6.7 60.0

Others 4 26.7 26.7 86.7

>1options 2 13.3 13.3 100.0

Total 15 100.0 100.0

The ninth question was about the reason of respondents to

choosethecuppingclinictheywanttoapplycupping.Mostofthe

respondents chose the clinic because of the location (46,7%) of

information for cupping as a method of health treatment. While

procedure/technichasnotbeentheirconcernofapplyingcupping

therapy, only 1 (6,7%) respondent who concerns procedure /

64

techniqueasthereasontochoosethecuppingclinic.However,two

respondents(15,4%)choosemorethan1optionastheirreasonof

choosing cupping clinic. Those were stood for location and

procedure/technicastheirreasonforchoosingthecuppingclinic.

(Table23).

E.11Patients’knowledge:sideeffectofcupping

Table24.Impressionaftercupping


Percent

Cumulative

Percent

Health

complaint

decrease

13 86.7 86.7 86.7

As usual,

nothing

changes

2 13.3 13.3 100.0

Total 15 100.0 100.0

The next question was the side effect after using cupping as

theyexperiencedapplying it.Theanswerofall respondentswere

65

that there were no significant side effect they had experienced

since their firstuseofcuppingas treatment fromall respondents

(100%).Mostofthem(86,7%)feltthatthehealthcomplaintswere

lessening after applying cupping to their body. The significant

impression that they mentioned felt after cupping was the body

lighterdirectlyafterapplication(Table24).

Health complaints that can be cured by cupping therapy

according to respondentswereheadache, backpain,myalgia and

hypertension also refreshing the body. More than half of

respondents (53,3%) answered thatmore than 1 complaints can

becuredbycupping(Table25).

At the end of the question, respondentswere askedwhether

theywouldliketorecommendcuppingtherapytootherpeopleor

not. All respondents (100%) answered that they would like to

recommend cupping therapy to other people, since they felt

themselves the benefit of applying cupping for their own health

issues.

66

Table25.Self-complaintscuredbycupping


Percent

Cumulative

Percent

Headache 1 6.7 6.7 6.7

Backpain 1 6.7 6.7 13.4

Myalgia 2 13.3 13.3 26.7

Others 3 20.0 20.0 46.7

Headache and

Myalgia2 13.3 13.3 60.0

Headache, Back

pain,andMyalgia4 26.7 26.7 86.7

Headache,

hypertension, back

painandmyalgia

2 13.3 13.3 100.0

Total 15 100.0 100.0

From the questionnaires, some information was identified.

From15respondents,therewere80%ofthemwhohaveroutinely

67

applyingcuppingforatleast1timeamonth.Theirreasontohave

cupping therapy consisted of hyperuricemia, myalgia, headache,

hypertension and pain especially back and shoulder pain. Due to

our objectives for the study, the reasons fitted to degenerative

diseases. Based on the evidence, many research showed the

significantpositiveresultsforcuppingonthosehealthcomplaints.

However,mostofthepatients’knowledgeaboutcuppingwasonly

superficial. They have little information about the history of

cupping,asThibbunNabawialthoughtheyknowthatcuppingwas

known as Thibbun Nabawi, since 86,7% of them said the site of

originincuppingtherapywasMakkah.Manyofthemalsodidnot

noticeaboutthebetterdayforapplyingcuppingasnorespondents

havethecorrectanswersonthequestion.

Therespondentsshouldalsobeinformedabouttheirattention

totheprocedureforapplyingcuppingtherapy.Sincewetcupping

closelyrelatedtobloodtransmitteddiseases,includinghepatitisB

andHumanImmunodeficiencyVirus(HIV),thepatientsshouldpay

more attention to choose the site for cupping therapy. From the

questionnaire, only 2 respondents were answered procedure/

technicastheirconsiderationtochoosethesiteofclinic.

Overall,therespondentshavepositiveperspectivesandwould

recommendcuppingtherapytootherpeople.Therefore,tomanage

cupping clinic with quality of services and comprehensive care

68

withattentiontopatientsandpractitionerssafety,isimportant,so

thatThibbunNabawicanbeacceptedasIslamicmedicineandwell

knownglobally.

E. METABOLIC PARAMETERS OF CUPPED PATIENTS AT WAROENG

SEHAT

Blood sample was collected from the deep vein and the local site of

hijamahbeforethefirsthijamahandafterthesecondhijamah(Figure1).

Figure1.DeepveinbloodwithdrawalattheWaroengSehat

The deep vein blood were smeared and separated into plasma and

serum(Figure2).

69

Figure2.DeepveinbloodwithdrawalatWaroengSehat

Thelocalsitebloodweresmearedandseparatedintoserum.Fromthe

local site, thebloodcollectedseems lighter incolorcompared to the

deepveinbloodcolor(Figure3).

Figure3.BloodsampleatWaroengSehat.Leftsideistakenfromthe

deepveinandrightsideistakenfromthelocalsite

70

From15patients cupped atWaroeng Sehat, 1 patient (7%)has one

chronic degenerative disease, 8 patients (53%) have 2 diseases and

therest6patients(40%)have3diseases.

Table26.Roleofcuppingforchronicdegenerativediseases

Disease Patients Improvement Percentage

(%)

Hypertension 6 3 50

Hypotension 3 3 100

Diabetesmellitus 6 2 33

Hyperuricemia 9 2 22

Hypercholesterolemia 10 5 50

From table 26, we have shown that 6 patients suffered from

hypertension in any grades and50% improvedafter cupping.Drugs

thatpreviouslyconsumedarenotdescribed.Conversely,cuppinghas

goodeffectonhypotensionsince100%ofhypotensionpatients’blood

pressurewasimprovedaftercupping.Theimprovementpercentages

after cupping for diabetes mellitus, hyperuricemia and

hypercholesterolemiawere33%,22%and50%,respectively.

It is concluded that one-month duration cupping has good effect on

chronic degenerative diseases, even though the difference of

improvementhadnotyetprovenstatistically.

71

F. BLOOD SMEAR PARAMETER OF CUPPED PATIENTS AT WAROENG

SEHAT

Blood smear parameter showed that 7 from 17 (47%) patients have

targetcellintheirsmeareitherfromlocalorfromdeepvein(Table26).

Targetcellareusuallyexpressedinthepatientwithhaemoglobinopathy

(Thalassemia orHbVarian) or patientwith liver function disturbances

result from changes of plasma lipid composition. One patient has

phragmentocyte (7%) blood morphology that is usually expressed at

patient with haemoglobinopathy, unstable Hb, haemolytic anemia or

disturbances in cardiac valves. One patient (7%), who has target cell

beforehijamah,havingitimprovedafterhijamah.Onepatient(7%),who

has phragmentocyte cell before hijamah, having it improved after

hijamah.

Thelimitationsofthisstudyarethebloodisanalyzedonlyforthesmear

and confirmationofuric acid and total cholesterol serum level.Wedid

not analyze further the liver functionor the completeperipheralblood

levelsothatthequalitativebloodsmearresultscannotbecomparedwith

thebloodquantitativedata.

72

Table26.BloodsmearofcuppedpatientsatWaroengSehat(n=15)

No SubjectsCode

LocalHijamahSite DeepVeinSite

Before After Before After

1 L-2 Erithrocytemorphologycannotbeanalyzed,othermorphologynormal

Bloodmorphologynormal

2 L-4 Cannotbeanalyzed


Cannotbeanalyzed


3 L-5 Bloodmorphologynormal

Targetcell(+),otherbloodmorphologynormal

4 L-6 Targetcell(+),otherbloodmorphologynormal


Targetcell(++),otherbloodmorphologynormal



Targetcell(+++),otherbloodmorphologynormal



7 L-9 Bloodmorphologynormal




73

8 L-10 Targetcell(++),otherbloodmorphologynormal


9 P-24 Bloodmorphologynormal



Phragmentocyte(+)








13 P-28 Rouleaux(+),otherbloodmorphologynormal






15 P-30 Targetcell(++),otherbloodmorphologynormal

Targetcell(+),otherbloodmorphologynormal



Note:

L:Man,P:Woman

74

Interestingly,thebloodsmearfromthelocalhijamahsiteshowedbubble

characteristicwhen compared to itsdeepvein site.However, academic

explanation of this characteristic has not been concluded. The main

hypothesisisthatWaroengSehatuseoliveoilatthepre-hijamahphase

sothatthisoilwascollectedtogetherwiththebloodduringlocalblood

sampling(Figure4).

Figure4.Bloodsmearfromthedeepveinandlocalsite.Leftsidesamples

werecollectedfromthedeepveinsiteandrightsidewerefromthelocal

site.Therewerebubblecharacteristicsfromalmostallsmearsfromthe

localsite.

75

G. STANDARDOFHIJAMAHPROCEDUREATDAFFACLINIC

1. Generalscreening

Before hijamah (Figure 5), patient was examined and general

screening includinghealth history andbloodpressuremeasurement

were performed. Several conditions, including low blood pressure,

anemic condition, blood-transmitted disease or chronic infection,

werenotallowedtohavehijamah.

Figure5.Generalscreeningbeforehijamahpractice

2. Hijamahposition

Hijamah can be done in two positions, sitting or laying position

(Figure. 6). The practitioner will offer patients to choose the most

convenientpositionforthem.

76

Figure6.Positioningofthepatient

3. Pre-hijamahpreparation

Togainthebestconditionofpatientbeforehijamah,thebackpartof

thepatientwasrubbedwiththeoliveoilandwaslightlymassagedto

obtainthebestvascularizationofthebloodatthehijamahsite(Figure

7).

Figure7.Rubbingthehijamahlocalsitewitholiveoil

77

4. Cuppingprocess

Patientwas cuppedwith cupper device at several points depend on

the chief complaint of the patient (Figure 8). In general, the cupper

wasplacedatthepointandthepractitionerpumpthecuppersothat

the negative pressure is achieved. The cupping process is done for

around2–3minutesat5–11points.

Figure8.Theairwaspumpedoutsidetocreatenegativepressure

5. Thelancingprocess

After severalminutesof cupping, the cupperwas released.Thenext

stepistoletthebloodoutbyusinglancingdevice(Figure9).Inbrief,

the local cuppedsitewaspinchedbysterileneedleat severalpoints

(around30pinches).It isveryimportanttousesterileneedleatthis

process sincemanydiseaseswere transmitted through the blood so

that‘oneneedleonepatient’approachshouldbenoted.

78

Figure9.Creatingpinchusinglancingdevices

6. Bloodlet-outprocess

After lancing process, the bloodwas let-out in twophases. The first

phase is at the first minute after lancing process. The blood flows

outsidefast(Figure10).Thesecondphaseisatthe4-5minuteafter

lancingprocess,thebloodflowsslowerandslowlyformsabloodclot

(Figure11).Thislet-outprocessisassumedtobringoutsidethetoxins

orfreeradicalcomponentsfromtheperipheralvascular.

79

Figure10.Thefirstphaseofbloodlet-outprocess

Figure11.Thebloodclotatthesecondphaseoflet-outprocess

7. Removingthebloodclotprocess

After the formation of blood clot, the cupper was again released.

Before releasing the cupper, prepare some sterile gauze around the

cuppertopreventthebloodflowsoutsidefromthelocalsite(Figure

12).

80

Figure12.Removingthebloodclotfromthecupper

8. There-lancingprocess

Afterthelocalsitewascleaned,thelancingprocesswasrepeatedonce

atthesamelocalsite(Figure13).Thebloodwaslet-outforthesecond

time. The lancing process may be repeated only once (total two

lancingprocess),however,thebloodlet-outprocessmayberepeated

3timesormoretoachieveoptimalhemostase.Thisre-lancingprocess

isassumedtocreatemorepinchessothatthe‘dirtyblood’willbefully

withdrawnfromthebody(Figure14).

81

Figure13.Re-lancingprocess

Figure14.Thesecondbloodlet-outprocess

9. Post-cuppingprocess

Afterseveraltimesofbloodlet-outprocess,thelocalsitewascleaned

usingthesterilegauze(Figure15).Atthisprocess,itisveryimportant

toensurethatthebleedingprocessisstopped.

82

Figure15.Thelocalsitewascleanedusingsterilegauze.

H. STANDARDOFHIJAMAHPROCEDUREATWAROENGSEHAT

1. Generalscreening

Before hijamah (Figure 16), patient was examined and general

screening includinghealth history andbloodpressuremeasurement

was performed. Several conditions, including low blood pressure,

anemic condition, blood-transmitted disease or chronic infection,

werenotallowedtohavehijamah.

83

Figure16.Generalscreeningbeforehijamahpractice

2. Drinkinghoneywater

Drinking honey water is one of the most important steps of pre-

hijamah process at Waroeng Sehat (Figure 17). It is assumed that

honey is the most powerful healing treatment for every disease as

mentionedintheHadith.Therefore,tomakeasynergichealthyeffect,

hijamah process at Waroeng Sehat is started with drinking honey

water.

84

Figure17.Patientdrinkshoneybeforehijamah

3. Hijamahposition

Patientliesonthepatientbedandtakesthemostconvenientposition.

Thepractitionerpreparestheequipment(Figure18).


85


Togainthebestconditionofpatientbeforehijamah,thebackpartof

the patient was rubbed with the olive oil (Figure 19) and was

optimallymassaged (Figure20) toobtain thebestvascularizationof

thebloodatthehijamahsiteandtorelaxthebackmusculature.

Figure19.Rubbingthehijamahlocalsitewitholiveoil

86

Figure20.Patientwasmassagedcarefully

5. Cuppingprocess

Patientwas cuppedwith cupper device at 11 points (Figure 21). In

general,thecupperwasplacedatthepointandthepractitionerpump

the cupper so that the negative pressure is achieved. The cupping

processisdoneforaround5minutes.

87


6. Heatingprocess

Afterapplyingthecupper,allcuppingareawasheatedbytheinfrared

lamp (Figure 22). It is assumed that the combination of olive oil,

massageandheatingwillbothrelaxthemuscleanddilatethevessel.

Furthermore,thebiggerthediameterofthevesselthehigherthelevel

ofnoxioussubstancesisremovedfromtheblood.

88

Figure22.Heatingprocessusinginfrareddevice

7. Thelancingorincisionprocess


stepistoletthebloodoutbyusingeitherlancingdevice(Figure23)

or surgical blade (Figure 24). In brief, the local cupped site was

pinched by sterile needle or slightly incised by surgical blade at

severalpoints(around30pinches).Itisassumedthatmakingincision

attheskinusingsurgicalbladeisthebetterprocedureofhijamahto

remove thenoxioussubstances.Research inMalaysiahadconfirmed

thatthereisnosignificantdifferenceinbodyparameterafterhijamah

byusingneedleorsurgicalblade.Additionally,itisveryimportantto

usesterileneedleorsurgicalbladeatthisprocesssincemanydiseases

were transmitted through theblood so that ‘oneneedleonepatient’

approachshouldbenoted.

89

Figure23.Creatingpinchusingneedle

Figure24.Makingincisionattheskinwithsurgicalblade

90


Afterlancingorincisionprocess,thebloodwaslet-outintwophases.

Thefirstphaseisatthefirstminuteafter lancingprocess.Theblood

flowsoutsidefast.Thesecondphaseisatthe4-5minuteafterlancing

process,thebloodflowsslowerandslowlyformsabloodclot(Figure

25).Thislet-outprocessisassumedtobringoutsidethetoxinsorfree

radicalcomponentsfromtheperipheralvascular.

Figure25.Thebloodlet-outprocess





26).

91




usingthesterilegauzeandrubagainwitholiveoil(Figure27).Atthis

process, it is very important to ensure that the bleeding process is

stopped.

92

Figure27.Thelocalsitewascleanedusingsterilgauze.

I. STANDARDOFHIJAMAHPROCEDUREATZIADCLINIC,KELANTAN

1. Generalscreening

Before hijamah, patient was examined and general screening

including health history and blood pressure measurement was

performed. Several conditions, including lowbloodpressure, anemic

condition, blood-transmitted disease or chronic infection, were not

allowedtohavehijamah.InZiadclinic,atthegeneralscreeningphase,

patientsarenotonlyscreenedfortheirconditionbutalsoareaskedto

fill a medical record form and informed consent form. In general,

patients should make statements that they are in a good health

conditionandknowexactlythehijamahprocedureanditsrisk.

93

2. Hijamahposition

Patient sat on the chair and took themost convenient position. The

practitioner prepares the equipment (Figure 28). In Malaysia,

considering earth gravitational influence, they use sit position since

this is thebest condition to facilitateblood flowat theblood let-out

process.



Togainthebestconditionofpatientbeforehijamah,thelocalareaof

hijamahsitewasrubbedwithnaturaloil(Figure29)toobtainthebest

vascularizationofthebloodatthehijamahsiteandtorelaxtheback

musculature.

94

Figure29.Rubbingthehijamahlocalsitewithnaturaloil

4. Cuppingprocess

Patientwascuppedwithcupperdeviceatseveralpoints.Thepointof

cupping depends on the chief complaint. In general, the cupperwas

placedatthepointandthepractitionerpumpthecuppersothatthe

negative pressure is achieved. Before cupping, the local site was

cleaned with povidone iodine and alcohol. The cupping process is

doneforaround8-10minutes(Figure30).

95




stepistoletthebloodoutbyusinglancingdevice(Figure31).Inbrief,

the local cuppedsitewaspinchedbysterileneedleat severalpoints

(around30pinches).InMalaysia,itisprohibitedusingsurgicalblade

toincisetheskinsincethepractitionercannotensuretheconsistency

of skindepth incisionand tend tocutdeeper layerof the skin.They

had confirmed that there is no significant difference in body

parameter after hijamah by using either needle or surgical blade.

Additionally, it isveryimportanttousesterileneedleatthisprocess

sincemanydiseasesweretransmittedthroughthebloodsothat‘one

needleonepatient’approachshouldbenoted.

96

Figure31.Creatingpinchusingneedle


Afterlancingorincisionprocess,thebloodwaslet-outintwophases.

Thefirstphaseisatthefirstminuteafter lancingprocess.Theblood

flowsoutsidefast.Thesecondphaseisatthe4-5minuteafterlancing

process,thebloodflowsslowerandslowlyformsabloodclot(Figure

32).Thislet-outprocessisassumedtobringoutsidethetoxinsorfree

radicalcomponentsfromtheperipheralvascular.

97

Figure32.Thebloodlet-outprocess





33).Bloodlet-outprocessandremovingthebloodclotprocesscanbe

repeated several times to ensure that the blood is fully stopped

(Figure34).

98


Figure34.Secondbloodlet-outprocesswithoutre-lancingprocess

99



using the sterile gauze and rub again with antibiotic cream (Figure

35). InMalaysia, theyuseantibiotic creamrather thatoliveoil since

oliveoilwill inhibit theskinhealingprocessandcauseserious itchy

sensation.

Figure35.Thelocalsitewasrubbedusingantibioticcream.

J. PROPOSEDSTANDARDOFHIJAMAHPROCEDURE

ConsideringtheproceduresthathavebeenobservedatWaroengSehat,

Daffa Clinic and Ziad Clinic, we proposed the standard of cupping

procedureas:

100

1. Generalscreening

Before hijamah, patient should be asked for previous history of

disease and examined for general health condition including blood

pressureandmanybodyparameters.Allofthisinformationshouldbe

recorded in official record for the safety of clinic, practitioners and

patients.Furthermore,patientsshouldmakestatementsandinformed

consentthattheyareinagoodhealthconditionandknowexactlythe

hijamahprocedureanditsrisk.

2. Hijamahposition

Patientmaylieorsitforcuppingprocedure


The most important thing to be noted in this phase is practitioner

shouldpreparetheskintobesterileenoughforopenwoundcreated

by the punching process. In this step, sterilizing the local site of

hijamah using proper and appropriate antiseptic is very important.

Rubbing by oil, massage and heating would be acceptable as an

additionaltreatment.

4. Cuppingprocess

Patient should be cupped as needed so that proper and appropriate

pointofcuppingdependsontheaimofapplyingcupping.Ingeneral,

101

the cupper was placed at the point and the practitioner pump the

cuppersothatthenegativepressureisachieved.Thecuppingprocess

isdoneforaround3to10minutes.


Afterapplyingcupping,thecupperwasreleased.Thenextstepistolet

the bloodout byusing lancingdevice. In brief, the local cupped site

waspinchedbysterileneedleatseveralpoints (around30pinches).

Wesuggestpractitioner fornotusingthesurgicalbladeto incisethe

skinsincethepractitionercannotensuretheconsistencyofskindepth

incision and tend to cut deeper layer of the skin. Evidence had

confirmed that there is no significant difference in body parameter

afterhijamahbyusingeitherneedleorsurgicalblade.Additionally,in

thisphase, it isveryimportanttoworkinsterilewayforthesakeof

patients and practitioners since many infectious diseases are

transmittedthroughtheblood.


After lancing process, the bloodwas let-out in twophases. The first

phase is at the first minute after lancing process. The blood flows

outside fast. The second phase is at the 4 - 5 minute after lancing

process, the blood flows slower and slowly forms a blood clot. This

102

bloodlet-outprocesscanberepeatedseveraltimeswithoutre-lancing

processtofullystoptheblood.




cupper toprevent theblood flowsoutside from the local site.Blood

let-outprocessandremovingthebloodclotprocesscanberepeated

severaltimestoensurethatthebloodisfullystopped.



usingthesterilegauzeandrubagainwithantibioticcream.

9. Educationprocess

Cuppingmay give benefit in bothmaintaining health and curing the

disease,however,thistreatmentshouldbeaccompaniedwithproper

healthylifeeducationtosupporttheresult.

10. Surveilanceprocess

Althoughonly less side effects of cuppinghavebeen reported, there

should be follow-up process for patients receive cupping treatment.

103

Patient should be educated the risk effect of cupping and where to

contactiftheyexperienceanyunpleasantfeelingaftercupping.

104

CHAPTERV

APPENDIXES

A. EthicalApprovalLetter

105

B. AppendixMemorandumofUnderstanding

MEMORANDUMOFUNDERSTANDING

BETWEEN

LincolnUniversityCollegeMalaysia(LUC)

AND

SyarifHidayatullahStateIslamicUniversityJakarta(UINJakarta)

106

MEMORANDUMOFUNDERSTANDING

BETWEEN

LINCOLNUNIVERSITYCOLLEGEMALAYSIAAND

SYARIFHIDAYATULLAHSTATEISLAMICUNIVERSITYJAKARTA

This Memorandum of Understanding is made at Syarif Hidayatullah State

IslamicUniversityJakartaonJanuary2018,hereinafterreferredas(“MOU”)

byandbetween:

1. LINCOLNUNIVERSITYCOLLEGEMALAYSIA(hereinafterreferredto

as “LUC”) isauniversityestablishedunder the lawsof theMalaysia,

whoseaddress isonWismaLincoln,No12-18, JalanSS6/12,47301

Petaling Jaya, Selangor Darul Ehsan, Malaysia and shall include its

lawful representatives and permitted assigns, in this matter is

represented by Datuk DR Hajjah Bibi Florina Abdullah, Pro-

ChancellorofLincolnUniversityCollege thereforevalidacting for

andbehalfofLUC.

2. SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY JAKARTA

(hereinafter referred to as “UIN Jakarta”), a university established

underthelawsoftheRepublicofIndonesia,whoseaddressisonJl.Ir.

H.Juandano.95CiputatJakartaIndonesiaandshallincludeitslawful

representatives andpermitted assigns, in thismatter is represented

by Prof. Dr. Dede Rosyada, M.A., Rector of Syarif Hidayatullah

State Islamic University Jakarta, therefore valid acting and on

behalfofUINJakarta;

LUC and UIN Jakarta hereinafter referred to singularly as “the Party” and

collectivelyas“theParties”

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WHEREAS

A. LUC is an established University in Malaysia, which tends to become a

truly global university that enhances lifelong learning opportunities,

practical and scientific skills, socialvalues, leadership and

entrepreneurshipbyharnessinginformationtechnologytocreateanoble

humansociety;

B. UIN Jakarta is an established State Islamic University in Jakarta,

Indonesia, which strives to strengthen its academic and research

excellence through various collaborations with other parties and

institutions;

C. The Parties are desirous of entering into this MOU to declare their

respective intentions and to establish a basis of co-operation and

collaboration between the Parties upon the terms and conditions as

contained.

THEPARTIESHAVEREACHEDANUNDERSTANDINGTOENTERTHIS

MOUwiththefollowingtermsandconditionsasbelow:

ARTICLE1

OBJECTIVE

The Parties, subject to the terms of thisMOU,will endeavor to strengthen,

promote and develop academic and research co-operation between the

Partiesonthebasisofequalityandmutualbenefit.

ARTICLE2

AREASOFCO-OPERATION

1. Each Party will, subject to the laws, regulations and national policies

from time to time in force, governing the subject matter in their

108

respectivecountries,endeavortotakenecessarystepstoencourageand

promoteco-operationinthefollowingareas:

a) Exchangeofacademicstaffforteachingandresearchactivities;

b) Organization of joint academic and scientific activities, such as

conferences,seminars,symposiaorlectures,courses;

c) Developmentofcollaborativeresearchprojects;

d) Exchange of publications and other information of common

interest;

e) Anyotherareasofco-operationtobemutuallyagreeduponbythe

Parties.

2. Forthepurposeofimplementingtheco-operationinrespectofareas

statedinparagraph1,thePartieswillenterintoalegallybinding

agreementsubjecttotermsandconditionsasmutuallyagreeduponby

theParties.

ARTICLE3

FINANCIALARRANGEMENTS

1. ThisMOUwillnotgiverisetoanyfinancialobligationbyonePartytothe

other.

2. ThisMOUdoesnotconstituteanyfinancialcommitmentonthepartofthe

Parties.

3. Eachpartywillbearitsowncostandexpensesintheimplementationof

thisMOU.

109

ARTICLE4

EFFECTOFMEMORANDUMOFUNDERSTANDING

This MOU serves only as a record of the Parties’ intentions and does not

constituteor create, and isnot intended to constituteor create,obligations

under domestic or international law and will not give rise to any legal

process andwill not deemed to constitute or create any legally binding or

enforceableobligations,expressorimplied.

ARTICLE5

NOAGENCY

Nothingcontainedhereinistobeconstitutedasajointventurepartnership

or formal business organization of any kind between the Parties or so to

constituteeitherPartyastheagentoftheother.

ARTICLE6

ENTRYINTOEFFECT,DURATIONANDTERMINATION

1. ThisMOUwillcomeintoeffectonthedateofsigningandwillremainin

theeffectforaperiodoffiveyears.

2. This MOU may be extended for a further period as may be agreed in

writingbytheParties.

3. Each Party may terminate this MOU by giving the other Party six (6)

monthpriorwrittennoticeofthatintention.

110

ARTICLE7

PROTECTIONOFINTELLECTUALPROPERTYRIGHTS

1. The protection of intellectual property rights shall be enforced in

conformitywiththerespectivenationallaws,rulesandregulationsofthe

PartiesandwithotherinternationalagreementsignedbybothParties.

2. Theuseofthename,logoand/orofficialemblemofanyofthePartieson

anypublication,documentand/orpaperisprohibitedwithouttheprior

writtenapprovalofeitherParty.

3. Notwithstandinganythinginparagraph1above,theintellectualproperty

rightsinrespectofanytechnologicaldevelopment,andanyproductsand

servicesdevelopment,carriedout.

(i) Jointlybythepartiesorresearchresultsobtainedthroughthejoint

activityeffortoftheParties,shallbejointlyownedbythePartiesin

accordancewiththetermstobemutuallyagreedupon;and

(ii) Solely and separately by the party or the research results

obtainedthroughthesoleandseparateeffortoftheparty,shallbe

solelyownedbythepartyconcerned.

ARTICLE8

CONFIDENTIALITY

1. EachPartyshallundertaketoobservetheconfidentialityandsecrecyof

documents,informationandotherdatareceivedfromorsuppliedto,the

otherPartyduringtheperiodoftheimplementationofthisMOUorany

otheragreementsmadepursuanttothisMOU.

2. For purposes of paragraph 1 above, such documents, information and

dataincludeanydocuments,informationanddatawhichisdisclosedby

111

a Party (the Disclosing party) to the other Party (the Receiving party)

priorto,orafter,theexecutionoftheMOU,involvingtechnical,business,

marketing, policy, know-how, planning, projectmanagement and other

documents,information,dataand/orsolutionsinanyform,includingbut

not limited to any document, information or data which designated in

writing to be confidential or by its nature intended to be for the

knowledge of the Receiving party or if orally given, is given in the

circumstancesofconfidence.

3. BothPartiesagreethattheprovisionsofthisArticleshallcontinuetobe

binding between the parties notwithstanding the termination of this

MOU.

ARTICLE9

SUSPENSION

Each Party reserves the right for reasons of national security, national

interest,publicorderorpublichealthtosuspendtemporarily,eitherinwhole

orinpart,theimplementationofthisMOUwhichsuspensionshalltakeeffect

immediately after notification has been given to the other Party through

diplomaticchannels.

ARTICLE10

SETTLEMENTOFDISPUTES

AnydifferenceordisputebetweenthePartiesconcerningtheinterpretation

and/or implementation and/or application of any of the provisions of this

MOU shall be settled amicably through mutual consultation and/or

negotiations between the parties through diplomatic channels, without

referencetoanythirdpartyorinternationaltribunal.

112

ARTICLE11

NOTICES

Any communication under this MOU will be in writing in the English

language and delivered by registered mail to the address or sent to the

electronicmailaddressorfacsimilenumberofLUCortheUINJakarta,asthe

case may be, shown below or to such other address or electronic mail

addressorfacsimilenumberaseitherpartymayhavenotifiedthesenderand

shall,unlessotherwiseprovidedherein,bedeemedtobedulygivenormade

whendeliveredtotherecipientatsuchaddressorelectronicmailaddressor

facsimilenumberwhichisdulyacknowledged:

ToLUCLINCOLNUNIVERSITYCOLLEGEWismaLincoln,No12-18,JalanSS6/12,47301PetalingJaya,SelangorDarulEhsan,MalaysiaTel :1300880111(Malaysia)Fax :+60378063478(International)Email :[email protected] SYARIFHIDAYATULLAHSTATEISLAMICUNIVERSITYJAKARTAJl.Ir.H.Juanda95,Ciputat,15412Jakarta,IndonesiaTel :62-21-7401925Ext.1830Fax :62-21-7402982Email :[email protected] foregoing record represents the understandings reached between theLincolUniversityCollegeorSyarifHidayatullahStateIslamicUniversityJakartauponthemattersreferredtotherein.INWITNESSWHEREOFthePartieshavehereuntocausedthisMemorandumof Understanding (MoU) to be duly executed as at the date first abovementioned.

113

FORLUC

FORUINJakarta

…………………………………….DatukDRHajjahBibiFlorinaAbdullahPro-ChancellorofLincolnUniversityCollegeMalaysiaDATE:.............................

………………………………….Prof.Dr.DedeRosyada,M.A.RectorofSyarifHidayatullahStateIslamicUniversityJakarta,IndonesiaDATE:…………………

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