Hijama therapy (wet cupping) – its potential use to complement British healthcare in practice, understanding, evidence and regulation

Sajid, Mohammed Imran

doi:10.1016/j.ctcp.2016.01.003

Cited by 26 publications

(24 citation statements)

References 13 publications

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“…The Prophet Mohammed (PBUH) himself was cupping the Hijama and then Muslims do well to follow him. Nowaday, Hijama was applied as therapy, adjuvant treatment [24], and enhanced natural immunity [25]. The Avicenna is the father of modern medicine (980 -1037), brought into effective action Hijama as an Interventional therapy [26].…”

Section: Discussionmentioning

confidence: 99%

Comparison Biochemistries of Obtained Blood Products between The Hijama and Phlebotomy Techniques of Traditional Islamic Remedy;Healthy Young Adults at Fasting State

Again¹,

Montazer²,

Namavary³

2016

J Hosp Med Manage

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Section: Discussionmentioning

confidence: 99%

Comparison Biochemistries of Obtained Blood Products between The Hijama and Phlebotomy Techniques of Traditional Islamic Remedy;Healthy Young Adults at Fasting State

Again¹,

Montazer²,

Namavary³

2016

J Hosp Med Manage

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“…In modern research, the primary speculation about cupping therapy is that the analgesia effect of cupping therapy acts through the neural centers in the spinal cord and releases some chemical transmitters and endogenous opioids inducing euphoria; this may ease the nociceptive painful reception, block the pain messages and make patients feel comfortable [39]. Moreover, cupping increases the circulation surrounding the treated area, thus enabling toxins trapped deep in the soft-tissue layers to rise to the body surface [16].…”

Section: Discussionmentioning

confidence: 99%

Cupping Therapy for Knee Osteoarthritis: A Synthesis of Evidence

Wang

An²,

Song

et al. 2018

Complement Med Res

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Background: This systematic review was aimed to evaluate the efficacy and safety of cupping therapy for treating patients with knee osteoarthritis (KOA). Methods: The following databases were searched from their inception until June 2017: the Cochrane Central Register of Controlled Trials, PubMed, EMBASE, and 4 Chinese databases (Wan Fang Data, Chinese Biomedical Literature Database (CBM), VeiPu, and China National Knowledge Infrastructure (CNKI)). Randomized controlled trials (RCTs) assessing the effects of cupping therapy on KOA were included in this systematic review. A quantitative synthesis of the RCTs was conducted using RevMan 5.3 software. Study selection and data extraction and validation were performed independently by 2 reviewers. Cochrane criteria for risk of bias were used to assess the methodological quality of the trials. Results: A total of 5 studies met our inclusion criteria. We analyzed the data from these 5 RCTs involving 535 participants. All included studies were judged to be at high risk for bias. Dry cupping therapy plus Western medicine therapy was more effective than Western therapy alone in reducing the pain scores (mean difference (MD) = -1.79, 95% confidence interval (CI) -2.40 to -1.18; p < 0.01). In addition, the study participants in the dry cupping therapy plus Western medicine therapy group showed significantly greater improvements in the pain (MD = -0.73, 95% CI -1.61 to -0.41; p < 0.01), stiffness (MD = -0.94, 95% CI -1.30 to -0.58; p < 0.01), and physical function (MD = -10.07, 95% CI -13.45 to -6.69; p < 0.01) domains of the Western Ontario and McMaster Universities Osteoarthritis Index (WOMAC) compared to participants in the Western medicine therapy group. Moreover, when compared with Western medicine therapy alone, a meta-analysis of 4 RCTs suggested statistically significant favorable effects of wet cupping therapy plus Western medicine on the Lequesne Algofunctional Index (LAI) (MD = -3.44, 95% CI -4.21 to -2.68; p < 0.01). Conclusion: There is weak evidence to support the hypothesis that cupping therapy has beneficial effects on reducing the pain intensity and improving the physical function in patients with KOA.

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“…Scarification is a common practice; some healers used a knife to treat Ebola by making very precise scars on the body of a person in order to release demons (Manguvo and Mafuvadze 2015). Through the method of scarification, healers unknowingly but highly effectively have transmitted a virus from one person to another (Manguvo and Mafuvadze 2015;Sajid 2016b). Response workers often spent hours, days, or even weeks negotiating with healers in order to stop these ritual acts.…”

Section: Religious Perspectivesmentioning

confidence: 99%

“…Issues arise during the removal of bodies, filling body bags, safe burials, mass burials and even cremation. What these issues give rise to is not just the proposal of an unwelcomed burial or an invasive autopsy, it relates to the deceased and how the deceased are managed in different cultures (Manguvo and Mafuvadze 2015;Sajid 2016a;Sajid 2016b;Al-Saif et al 2016;Madadin et al 2014;Marshall and Smith 2015). This affects the capacity to undertake autopsy, sampling, or safe burials.…”

Section: Main Textmentioning

confidence: 99%

“…The term healer can also relate to diviners, traditional healers, spiritual healers, traditional doctors, witch doctors, sorcerers or medicine men/women, among others. These leaders or influential individuals usually hold extremely influential power within these communities (Manguvo and Mafuvadze 2015;Sajid 2016a;Sajid 2016b;Marshall and Smith 2015).…”

Section: Community Engagementmentioning

confidence: 99%

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Virtual autopsy and community engagement for outbreak response in Africa: traditional, religious and sociocultural perspectives

O’Sullivan

Sajid

Agusto

et al. 2018

Egypt J Forensic Sci

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Background: In response to outbreaks, the manner in which the medical field engages with the process of death is significantly important, not only in the pathological but also in the sociocultural aspect. Certain response-methodology used could be a critical catalyst for community resistance to post-mortem examinations (e.g. hiding corpses, violence), considering how the deceased are handled in different cultures. We reviewed the traditional, religious and sociocultural aspects of post-mortem response-methodology in Africa. With no means to take blood samples, innovative sampling techniques were developed and frequently adopted in post-mortem cases. However, this approach can be met with resistance. Main body: To avoid resistance, virtual autopsy (virtopsy) involving a non-invasive or minimally invasive imaging-guided biopsy (e.g. portable ultrasound guidance) is recommended as a proper entry point to negotiations around examination of the deceased. We outline how adapting virtopsy and community engagement strategies can have many benefits to communicable disease prevention or control, public health and communities in Africa and elsewhere. This paper provides a completely new perspective by applying imaging autopsy to field studies. These are usually hospital-based procedures. Many countries can train their response and military personnel on how to perform a safe straightforward virtopsy procedure in an outbreak situation. Just as relevant, Islam is now the fastest growing religion in the world-virtopsy might appease fears and increase the autopsy rate among large Muslim populations (in Africa and elsewhere).Conclusions: Virtopsy use and its application might have proved very useful in the recent outbreak of Ebola in 2014 and microcephaly associated with Zika virus. Use of virtopsy may have reduced the number of Ebola cases worldwide and enabled an earlier diagnosis linking Zika virus to microcephaly during the recent outbreak in Northeast Brazil. If the diagnosis was made earlier, additional cases of Ebola or Zika may have been prevented. The issue of invasive autopsy was in all likelihood one of the greatest factors that drove Ebola underground; it prevented communities from cooperating with non-native response teams and contributed to the excessive duration and length of the outbreak. Healers may unknowingly infect others (via scarification) and themselves (via contact with others). Adapting sociocultural engagement methods and conducting a virtopsy may be more acceptable, thereby ameliorating the spread of a deadly virus more efficiently.

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Hijama therapy (wet cupping) – its potential use to complement British healthcare in practice, understanding, evidence and regulation

Cited by 26 publications

References 13 publications

Comparison Biochemistries of Obtained Blood Products between The Hijama and Phlebotomy Techniques of Traditional Islamic Remedy;Healthy Young Adults at Fasting State

Comparison Biochemistries of Obtained Blood Products between The Hijama and Phlebotomy Techniques of Traditional Islamic Remedy;Healthy Young Adults at Fasting State

Cupping Therapy for Knee Osteoarthritis: A Synthesis of Evidence

Virtual autopsy and community engagement for outbreak response in Africa: traditional, religious and sociocultural perspectives

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