The Impact of Religiosity on the Malaysian Muslim Community’s Attitude Towards the Practice of Cupping

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Vol. 22 No. 1, 2023: 145-158

ISSN: 1412-6109; E-ISSN: 2580-2763

DOI: http://dx.doi.org/10.31958/juris.v22i1.8461

The Impact of Religiosity on the Malaysian Muslim Community’s Attitude Towards the Practice of Cupping

Hamza Abed Alkarim Hammad^1*, Irwan Mohd Subri², Hasanah Abd Khafidz³

1 Department of Sharia and Islamic Studies, College of Law, United Arab Emirates University, United Arab Emirates

2 Faculty of Syariah and Law, Universiti Sains Islam Malaysia, Malaysia

3 Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Malaysia

*Corresponding Author: [email protected]

Recieved: 06-01-2023 Revised: 05-06-2023 Accepted: 14-06-2023

Abstract: This study identifies the Muslim Malaysian community’s attitudes towards cupping therapy in contrast with some variables such as: Gender, Age, Residence, Marital status, and Academic achievement. To achieve this goal, the researcher made a questionnaire consisting of 20 paragraphs, and it was distributed electronically randomly, during the period ranging from 10-8-2021 to 9-2- 2022, and the number of respondents to this questionnaire was 420 individuals. The results of the study showed a positive trend towards cupping in the Malaysian society, also, showed there are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Gender and Age, there are not statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Marital Status, Higher Education, State of Residence and Living Area. The inclination of the Malaysian Muslim community towards cupping therapy (Hijama) confirms the desire of Muslims to emulate the Prophet (Peace be Upon Him) in this practice. As such, this study does not seek to explain the importance of Hijama, but it came to confirm that Muslim communities are interested in following the Prophetic Sunnah, so it is a practical study of Sharia, concerned with practical application for this type of therapy. Moreover, the study is based on the purposes (Maqasid) of Sharia, as the results of the study showed that cupping therapy has practical benefits in the health of the body, and the protection of the body and soul are derived from the Maqasid Sharia.

Keywords: Cupping; Malaysia; Islam; Maqasid Sharia.

Introduction

uslim scholars focused on the hadiths of the Prophet (peace and prayers of Allah be upon him) especially in the field of medicine, which later became known as prophetic medicine. One of the most prominent hadiths on the topics of prophetic medicine is cupping. This practice has spread in Islamic countries, including Malaysia, because cupping is linked to what was reported of the Prophet (PBUH) urging his nation to heal with cupping, and he approved this type of treatment. He used to do cupping at times to treat his ailments. This is reported on the authority of Anas, may Allah be pleased with him, when asked about the reward for cupping, and he said: The Prophet (PBUH) had used cupping. Abu Taiba treated him, and He said, “The best treatment you use is cupping,” and it was reported on the authority of Ibn Abbas, “The Prophet (PBUH) was cupped in his head while he was in ihram , from the pain he was in, with water called a camel’s beard.”

In addition, on the authority of Jabir bin Abdullah, he said : I heard the Prophet (PBUH) say, “If there is any good in any of your medicines, then it is in a drink of honey, or a dash from cupping, or a sting of fire, and I do not favor to be cauterized.” It was also reported on the authority of Abu Hurairah, on the authority of the Prophet (PBUH) - He said, “If there is a good treatment for you to medicate with, then it is cupping.” Likewise, it was reported on the authority of Ibn Abbas, that the Prophet (PBUH) said, “As I passed by a group of angels on the night of my journey (Isra & Mi’raj), all of them said to me, “O

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Muhammad, use cupping.” On the authority of Ibn Abbas, he said: The Prophet (PBUH) said, “A good servant is cupping, it removes blood and lightens the pressure, and it makes the eyesight clear.” And on the authority of Anas bin Malik who said that the Prophet (PBUH) said, “When I passed the night of my journey of Isra by a crowd, they said: O Muhammad, order your nation to use cupping.” (Turaeva, 2020;

Sutriyono et al., 2019; Khalil et al., 2018; Qureshi et al., 2017; Susanti & Bahren, 2023).

Thus, the researchers conclude that cupping is a recommended treatment for a person (Zahrin et al., 2021; Khalil & AlSanad, 2018; Alshowafi, 2010), as it had such great value that the angels were commending it to the Prophet (PBUH) on his journey of the Isra & Mi’raj, and it has been proven that the Prophet (PBUH) not only urged the practice of cupping and treatment with it, but rather led by example himself for his nation as he practiced it for his own treatment.

The cupping mechanism depends on the shaking of air over certain points in the body by means of a hollow machine with two holes that sucks air from one of them, or a mechanically deflated flask or by burning a small piece of cotton, resulting in congestion of the area under the placement of cupping (Al- Bedah et al, 2019). Cupping is conducted through two methods: (i) Dry, where the skin condition is not used, and (ii) the second method is wet or “bloody” cupping. The scalpel is used to incise the engorged area of the skin with minor wounds not exceeding 3 centimeter in length and a depth ranging from 0.5 to 1.5 millimeter, then the blood is suctioned. In the second method, which is bloody cupping, also known as the prophetic cupping, according to Islamic prophetic medicine as reported in the Hadith, cupping therapy is best performed on days 17, 19 and 21 of the Islamic calendar and it is recommended that patients be fasting one day before cupping (Alshawish et al., 2021; Khalifa et al., 2019; Khalil et al., 2018).

In light of the above, the problem of the study is to know the effect of religiosity on the Malaysian Muslim community's attitude towards cupping therapy through various variables. These include gender, age, residence, marital status, and academic level. The researchers did not come across any previous study that dealt with the Malaysian society's attitude towards cupping. Perhaps this study is the first one of its kind to address this topic.

Literature Review

The researchers realized the great interest in the subject of cupping, and the reason behind it is the hadith of the Prophet (PBUH) that mentioned the virtues of cupping. However, the researchers did not find a study based on measuring the tendency of Muslim societies towards cupping, and the impact of religiosity in leading to this direction. Therefore, they deemed that it was important to conduct a practical study linking the effect of religiosity and the trend towards cupping, and the Malaysian Muslim community was chosen for that purpose. In addition, there are many studies that dealt with the practice of cupping in some societies, whether they were Muslim or non-Muslim.

The study by Khalil et al. (2018) confirmed that cupping therapy is a common practice in the Kingdom of Saudi Arabia, due to the great religious influence in the Kingdom. A study by Alshawish et al. (2021) has proven that cupping therapy is one of the popular treatments in the Islamic culture. This study has dealt with the extent of cupping practice in Palestine. It has been proven that some women in Palestine are treated with cupping to treat back diseases, as well as to treat infertility, migraine, and menopause, as well as to treat irregular menstruation.

As for western countries; astudy by Mohammadi et al. (2019), confirmed the use of cupping therapy has become widely practiced in most central European countries and parts of the United States.

Furthermore, a study by Nisar (2018) confirmed that cupping therapy is on the rise in the western world as an alternative medicine method. Among the studies conducted in the United States of America: a Study by Stephens et al. (2022) that cupping therapy has become a popular complementary therapy technique among healthcare professionals in the United States, and that it is an effective method for treating various musculoskeletal conditions.

There are Some clinical studies have proven the effectiveness of cupping in treating some diseases such as musculoskeletal pain, particularly non-specific low back pain (NSLBP), neck pain, Carpal tunnel

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syndrome (CTS), and brachialgia (Kivi et al., 2018). Also, cupping treatment produces higher oxygen saturation, removes blood containing higher levels of malondialdehyde and nitric oxide, and produces higher activity of myeloperoxidase (Almaiman, 2018). Finally, we did not find any studies about The Attitude of the Muslim Malaysian Community Towards of Cupping.

Method

The researchers did not assess the attitude towards cupping therapy through the previous studies that were available to them. Therefore, they developed a scale for this study to identify the attitude of Muslim Malaysians towards cupping therapy. A set of paragraphs describing individuals’ attitudes toward cupping therapy have been formulated. The number of these paragraphs in its initial form of the scale reached (16) items; the examinee answers it through five alternatives; Are: Strongly Disagree (1 mark), Disagree (2 marks), Not sure (3 marks), Agree (4 marks) and strongly Agree (5 marks)

Validity of the Search Tools: The scale was presented to a group of arbitrators namely two (2) university professors in the field of natural therapy. They were asked to peer review and assess the validity of these paragraphs and their suitability for the topic of research. After analyzing the arbitrators' answers, two paragraphs have been modified based on the notes; where the researchers set a standard of 75% as a minimum for acceptance of paragraphs.

The scale was presented in its final form to a professor specialized in the English language for editing and proofreading, and the paragraphs were translated into the Malay language to suit the categories of the study sample. Thus, the questionnaire was presented in both English and Malay (i.e. Melayu language), and the paragraphs were formulated in a positive form, as the total score on this scale ranged between (14- 70) Degree. To verify the scale’s sincerity, the total percentages on the scale items ranged between (8-9) and they are acceptable indicators of sincerity scale.

Reliability: Stability is the consistency in the results of the scale, and it is of two types: the external consistency that is achieved when the scale continues to give stable results by repeating its application over time, and the internal consistency, which is achieved by the fact that the paragraphs of the scale measure the same concept, and the researcher relied on extracting stability by the alpha equation method Cronbach, where the stability value was .857.

Table 1. Reliability Statistics Cronbach's Alpha N of Items

.857 14

The study find that the resolution enjoys a large degree of honesty and stability, and this appears through the Alpha Cronbach coefficient. A population is representative of a pool of components or subjects that the researcher considers to hold the requisite information or data, and of specific insinuations that may be made (Cobb-Clark, 2023). Population is essentially a category of subjects, such as human beings, animals and objects, with a particular specification that is interesting for experts to focus on. In fact, the resource has certain limitations in terms of financial, time and aim that this matter has a direct impact on the capacity of scholars to reach out to all constituents in the target community.

Sampling is a method used to pick a presentable number of populations, and it also produces a collection of populations that can identify the features of the target population (Berndt, 2020).

Contemporary studies use a wide variety of methods to collect data more accurately from the target population, which is a symbol of the interest population. For the purposes to this research, a simple random sampling method is used to evaluate the responses of 420 respondents, during the period ranging from 10- 8-2021 to 9-2- 2022.This method of sampling is chosen because each person has the same opportunity to be assessed by the survey.

Data analysis is defined by Song (2021) as the process of bringing order, structure, and significance of the mass of collected data. It is described as messy, ambiguous and time-consuming, but also as a process that is imaginative and fascinating. Broadly described, it is the task of making sense of, analyzing and

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theorizing data that denotes a quest for general statements between data categories, although it does not continue in a linear fashion. Therefore, one might assume that some kind or form of logic applied to research is needed for data analysis, also data analysis and interpretation reflect the application to research of deductive and inductive reasoning. The data from the questionnaire is analyzed by statistical analysis carried out with the Statistical Package for the Social Sciences (SPSS) program.

Results and Discussion

It is noteworthy to mention that this study was carried out on the Muslim community in Malaysia.

Therefore, the results reflect the association of the Malaysian Muslim community with the Sunnah of the Prophet (PBUH). The researchers have already explained the hadiths that indicate that the Prophet (PBUH) urged cupping and then treated using this therapy.

It will be clear from the results that most of the study sample strongly agrees that the practice of cupping is a matter of following the Sunnah of the Prophet Muhammad (PBUH), as well as most of the study sample has already practiced cupping, which confirms the effect of religiosity in the Malaysian Muslim society through the implementation of this therapy.

Respondent’s Background Gender

Table 2. Gender Frequency Percent Valid

Percent Cumulative Percent

Male 249 59.3 59.3 59.3

Female 171 40.7 40.7 100.0

Total 420 100.0 100.0

It is evident from the Table 2 related to Gender that the study sample from Male was 59.3%, while Female their percentage was 40.7%.

Age

Table 3. Age

Frequency Percent Valid

20 years and below 13 3.1 3.1 3.1

21-30 years 99 23.6 23.6 26.7

31-40 years 138 32.9 32.9 59.5

41-50 years 102 24.3 24.3 83.8

51-60 years 51 12.1 12.1 96.0

60 years and above 17 4.0 4.0 100.0

Total 420 100.0 100.0

It is evident from the table related to age that the study sample from 31-40 years was 32.9%, while 41-50 years their percentage was 24.3%, 21-30 years their percentage was 23.6%, and 51-60 years their percentage was 12.1%, 60 years and above their percentage was 4.0% and 20 years and below their percentage was 3.1%.

Marital Status

Table 4. Marital Status Frequency Percent Valid

Single 115 27.4 27.4 27.4

Married 287 68.3 68.3 95.7

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Divorce 3 .7 .7 96.4

Widow/Widower 15 3.6 3.6 100.0

It is evident from the table related to Marital Status that the study sample from Married was 68.3%, while single their percentage was 27.4%, Widow/Widower their percentage was 3.6%, and divorce their percentage was .7%.

Education

Table 5. Education

Primary School 3 .7 .7 .7

SRP / PMR (Lower

Secondary Assessment) 3 .7 .7 1.4

SPM (Malaysian

Certificate of Education) 38 9.0 9.0 10.5

STPM (Malaysian Higher

Certificate of Education) 9 2.1 2.1 12.6

STAM (Malaysian Higher

Certificate in Religion) 4 1.0 1.0 13.6

Skills / Vocational 5 1.2 1.2 14.8

Diploma 56 13.3 13.3 28.1

Bachelor 192 45.7 45.7 73.8

Master 77 18.3 18.3 92.1

Doctor of Philosophy 23 5.5 5.5 97.6

Others 10 2.4 2.4 100.0

Total 420 100.0 100.0

It is evident from Table 5 on Respondent’s Educational Background that the study sample from Bachelor degree holders was 45.7%, while Master graduates constituted 18.3%, Diploma holders represented 13.3%, and SPM (Malaysian Certificate of Education) their percentage was 9.0%, Doctor of Philosophy their percentage was 5.5% and Others their percentage was 2.4%, STPM (Malaysian Higher Certificate of Education) their percentage was 2.1% , Skills/Vocational their percentage was 1.2%, STAM (Malaysian Higher Certificate in Religion) their percentage was 1.0% and SRP/PMR (Lower Secondary Assessment) their percentage were .7%.

State of Residence

Table 6. State of Residence

Perlis 3 .7 .7 .7

Kedah 34 8.1 8.1 8.8

Pulau Pinang 17 4.0 4.0 12.9

Perak 33 7.9 7.9 20.7

Selangor 128 30.5 30.5 51.2

Federal Territory (Kuala

Lumpur/Putrajaya/Labuan) 30 7.1 7.1 58.3

Negeri Sembilan 29 6.9 6.9 65.2

Melaka 13 3.1 3.1 68.3

Johor 33 7.9 7.9 76.2

Terengganu 23 5.5 5.5 81.7

Kelantan 34 8.1 8.1 89.8

Pahang 29 6.9 6.9 96.7

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Sabah 7 1.7 1.7 98.3

Sarawak 7 1.7 1.7 100.0

Total 420 100.0 100.0

It is evident from Table 6 related to The State of Residence that the study sample from Selangor was 30.5%, while Kelantan and Kedah their percentage were 8.1%, Johor and Perak their percentage was 7.9%, and Federal Territory (Kuala Lumpur/Putrajaya/Labuan) their percentage was 7.1%, Pahang their percentage was 6.9% and Terengganu their percentage was 5.5%, Pulau Pinang their percentage was 4.0%, Melaka their percentage was 3.1%, Sabah and Sarawak their percentage were 1.7% and Perlis their percentage were .7%.

Living Area

Table 7. Living Area Frequency Percent Valid

City 269 64.0 64.0 64.0

Rural 137 32.6 32.6 96.7

Others 14 3.3 3.3 100.0

Total 420 100.0 100.0

It is evident from the previous table related to Living Area that the study sample from City was 64.0%, while Rural their percentage was 32.6%, Others their percentage was 3.3%.

Respondents’ Knowledge & Practice of Cupping

Table 8. Descriptive Statistics of Respondents' Knowledge & Practice of Cupping

Statements N Range Minimum Maximum Mean Std.

Deviation

I know about the practice of cupping 420 4 1 5 4.59 .621

I think that the practice of cupping is to follow the sunnah of the Prophet Muhammad (PBUH).

420 4 1 5 4.59 .662

I believe in the practice of cupping. 420 4 1 5 4.48 .639

I used to practice cupping. 420 4 1 5 3.97 1.391

I cup only if I get sick. 420 4 1 5 2.43 1.113

The practice of cupping has a negative effect on me.

420 4 1 5 1.75 .838

I do not encourage others to practice

cupping. 420 4 1 5 2.01 1.025

I try to change the attitude of people

who don’t like the practice of cupping. 420 4 1 5 3.64 1.087

The practice of cupping has no scientific benefit.

420 4 1 5 1.79 .874

The practice of cupping only cures certain diseases and not all diseases.

420 4 1 5 2.95 1.159

Chronic patients conform to the

practice of cupping. 420 4 1 5 3.21 .920

I believe there are unaccredited cuppers.

420 4 1 5 3.89 1.030

Every cupper should get proper training.

420 3 2 5 4.80 .451

The existing laws in Malaysia are sufficient to regulate the practice of cupping.

420 4 1 5 2.96 .916

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Valid N (listwise) 420

Table 9. “I know about the practice of cupping Practice of cupping”

Frequency Percent Valid Percent

Cumulative Percent

Strongly Disagree 3 .7 .7 .7

Disagree 2 .5 .5 1.2

Not sure 6 1.4 1.4 2.6

Agree 142 33.8 33.8 36.4

Strongly Agree 267 63.6 63.6 100.0

Total 420 100.0 100.0

It is evident from Table 8 related to I know about the practice of cupping that the study sample from Strongly Agree was 63.6%, while agree their percentage was 33.8%, Not sure their percentage was 1.4%.

and Strongly Disagree their percentage was .7%, Disagree their percentage was .5%.

Table 10. “I think that the practice of cupping is to follow the Sunnah of the Prophet Muhammad (PBUH)”

Disagree 6 1.4 1.4 1.7

Not sure 17 4.0 4.0 5.7

Agree 117 27.9 27.9 33.6

Strongly Agree 279 66.4 66.4 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I think that the practice of cupping is to follow the sunnah of the Prophet Muhammad (PBUH). that the study sample from Strongly Agree was 66.4%, while agree their percentage was 27.9%, Not sure their percentage was 4.0%. and Strongly Disagree their percentage was 1.4%, Disagree their percentage was .2%.

Table 11. “I believe in the practice of cupping”

Not sure 18 4.3 4.3 5.2

Agree 169 40.2 40.2 45.5

Strongly Agree 229 54.5 54.5 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I believe in the practice of cupping that the study sample from Strongly Agree was 54.5%, while agree their percentage was 40.2%, Not sure their percentage was 4.3%. and Strongly Disagree their percentage was .7%, Disagree their percentage was .2%.

Table 12. “I used to practice cupping”

Strongly Disagree 39 9.3 9.3 9.3

Disagree 58 13.8 13.8 23.1

Not sure 4 1.0 1.0 24.0

Agree 95 22.6 22.6 46.7

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Strongly Agree 224 53.3 53.3 100.0

Total 420 100.0 100.0

It is evident from the previous table related to Statement 4. I used to practice cupping that the study sample from Strongly Agree was 53.3%, while agree their percentage was 22.6%, Disagree their percentage was 13.8%. and Strongly Disagree their percentage was 9.3%, Not sure their percentage was 1.0%.

Table 13. “I cup only if I get sick”

Disagree 189 45.0 45.0 63.8

Not sure 63 15.0 15.0 78.8

Agree 69 16.4 16.4 95.2

Strongly Agree 20 4.8 4.8 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I cup only if I get sick that the study sample from Disagree was 45.0%, while Strongly Disagree their percentage was 18.8%, Agree their percentage was 16.4%. and not sure their percentage was 15.0%, Strongly Agree their percentage was 4.8%.

Table 14. “The practice of cupping has a negative effect on me”

Disagree 156 37.1 37.1 82.9

Not sure 60 14.3 14.3 97.1

Agree 8 1.9 1.9 99.0

Total 420 100.0 100.0

It is evident from the previous table related to the practice of cupping has a negative effect on me that the study sample from Disagree was 37.1%, while Strongly Disagree their percentage was 45.7%, Not sure their percentage was 14.3%. and agree their percentage was 1.9%, Strongly Agree their percentage was 1.0%.

Table 15. “I do not encourage others to practice cupping”

Disagree 176 41.9 41.9 77.4

Not sure 48 11.4 11.4 88.8

Agree 36 8.6 8.6 97.4

Total 420 100.0 100.0

It is evident from the previous table related to I do not encourage others to practice cupping that the study sample from Disagree was 41.9%, while Strongly Disagree their percentage was 35.5%, Not sure their percentage was 11.4 %. and agree their percentage was 8.6%, Strongly Agree their percentage was 2.6%.

Table 16. “I try to change the attitude of people who don’t like the practice of cupping”

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Disagree 46 11.0 11.0 15.7

Not sure 94 22.4 22.4 38.1

Agree 167 39.8 39.8 77.9

Strongly Agree 93 22.1 22.1 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I try to change the attitude of people who don’t like the practice of cupping that the study sample from Agree their percentage was 39.8%, while not sure their percentage was 22.4%, Strongly Agree their percentage was 22.1%, and disagree their percentage was 11.0%, Strongly Disagree their percentage was 4.8%.

Table 17. The practice of cupping has no scientific benefit Frequency Percent Valid

Disagree 151 36.0 36.0 81.0

Not sure 65 15.5 15.5 96.4

Agree 10 2.4 2.4 98.8

Total 420 100.0 100.0

It is evident from the previous table related to the practice of cupping has no scientific benefit that the study sample from Strongly Disagree their percentage was 45.0%, while disagree their percentage was 36.0%, Not sure their percentage was 15.5%, and agree their percentage was 2.4%, Strongly Agree their percentage was 1.2%.

Table 18. The practice of cupping only cures certain diseases and not all diseases Frequency Percent Valid

Disagree 67 16.0 16.0 31.2

Not sure 150 35.7 35.7 66.9

Agree 105 25.0 25.0 91.9

Total 420 100.0 100.0

Table 19. Chronic patients conform to the practice of cupping Frequency Percent Valid

Disagree 41 9.8 9.8 13.8

Not sure 247 58.8 58.8 72.6

Agree 65 15.5 15.5 88.1

Strongly Agree 50 11.9 11.9 100.0

Total 420 100.0 100.0

It is evident from the previous table related to Chronic patients conform to the practice of cupping that the study sample from Not sure their percentage was 58.8%, while agree their percentage was 15.5%, Strongly Agree their percentage was 11.9%, and disagree their percentage was 9.8%, Strongly Disagree their percentage was 4.0%.

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Table 20. “I believe there are unaccredited cuppers”

Disagree 16 3.8 3.8 9.0

Not sure 69 16.4 16.4 25.5

Agree 194 46.2 46.2 71.7

Strongly Agree 119 28.3 28.3 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I believe there are unaccredited cuppers that the study sample from Agree their percentage was 46.2%, while Strongly Agree their percentage was 28.3%, Not sure their percentage was 16.4%, and Strongly Disagree their percentage was 5.2%, Disagree their percentage was 3.8%.

Table 21. Every cupper should get proper training Frequency Percent Valid

Not sure 72 17.1 17.1 18.3

Agree 343 81.7 81.7 100.0

Strongly Agree 420 100.0 100.0

Total 2 .5 .5 .5

It is evident from the previous table related to every cupper should get proper training that the study sample from Strongly Agree their percentage was 81.7 %, while agree their percentage was 17.1%, Not sure their percentage was .7 %, and disagree their percentage was .5%.

Table 22. The existing laws in Malaysia are sufficient to regulate the practice of cupping Frequency Percent Valid

Disagree 72 17.1 17.1 24.3

Not sure 224 53.3 53.3 77.6

Agree 72 17.1 17.1 94.8

Total 420 100.0 100.0

It is evident from the previous table related to 14. The existing laws in Malaysia are sufficient to regulate the practice of cupping that the study sample from Not sure their percentage was 53.3%, while Agree and Disagree where their percentage was 17.1%, Strongly Disagree their percentage was 7.1%, and Strongly Agree their percentage was 5.2%.

Study Questions

The level of attitude of the Malaysian society towards cupping therapy Frequency Percent Valid

Not sure 6 1.4 1.4 2.6

Agree 142 33.8 33.8 36.4

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Strongly Agree 267 63.6 63.6 100.0

Total 420 100.0 100.0

It is evident from the previous table related to I know about the practice of cupping that the study sample from Strongly Agree was 63.6%, while agree their percentage was 33.8%, Not sure their percentage was 1.4%. and Strongly Disagree their percentage was .7%, Disagree their percentage was .5%.

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Gender

Correlations

Gender I know about the practice of cupping

Gender

Pearson Correlation

1 -.156**

Sig. (2-tailed) .001

N 420 420

I know about the practice of cupping

Pearson

Correlation -.156** 1

N 420 420

**. Correlation is significant at the 0.01 level (2-tailed).

It has been substantiated from the above that Gender does significantly affect all the variables related to the attitudes of the Malaysian society towards cupping.

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Age

Correlations

Age I used to practice cupping.

Age Pearson Correlation 1 .177**

N 420 420

I used to practice cupping.

Pearson Correlation .177** 1

N 420 420

**. Correlation is significant at the 0.01 level (2-tailed).

It is clear from the above that Age does significantly affect all the variables related to the attitudes of the Malaysian society towards cupping.

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Marital Status

Correlations

Marital Status The practice of cupping only cures certain diseases

and not all diseases.

Marital Status

Pearson Correlation 1 -.087

N 420 420

The practice of cupping only cures certain diseases and not all diseases.

Pearson Correlation -.087 1

N 420 420

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It is clear from the above that Marital Status does not significantly affect all the variables related to the practice of cupping only cures certain diseases and not all diseases.

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Higher Education

Correlations

Education I believe in the practice of cupping.

Education Pearson Correlation 1 -.018

N 420 420

I believe in the practice of cupping.

N 420 420

It is clear from the above that Education does not significantly affect all the variables related to believe in the practice of cupping.

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable State of Residence

Correlations State of

Residence I think that the practice of cupping is to follow the sunnah of the

Prophet Muhammad PBUH.

State of Residence Pearson Correlation 1 -.009

N 420 420

I think that the practice of cupping is to follow the sunnah of the Prophet Muhammad (PBUH).

N 420 420

It is clear from the above that State of Residence does not significantly affect all the variables related to think that the practice of cupping is to follow the Sunnah of the Prophet Muhammad (PBUH).

There are statistically significant differences in the attitudes of the Malaysian society towards cupping due to a variable Living Area

Correlations

Living Area I do not encourage others to practice cupping.

Living Area

Pearson Correlation 1 -.023

N 420 420

I do not encourage others to practice cupping.

N 420 420

It is clear from the above that Living Area does not significantly affect all the variables related to do not encourage others to practice cupping.

On one hand, the results of the study established that most of the sample confirmed their knowledge of cupping and that the practice of cupping is aligned with the Sunnah of the Prophet (PBUH). This indicates the strong interest in the Sunnah of the Prophet in Muslim societies, including the Malaysian society, further to the fact that cupping is taken from the act of the Prophet (PBUH).

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On the other hand, Sharia law came to preserve these necessities namely preserving the soul, religion, lineage, reason and money. We find that the Islamic law preserved the soul by achieving what ensures its survival and continuity, and clarifying the interests and harms in obtaining its demands, and this is done by several things such as eating, drinking, clothing, and medication - which is the subject of our research - so this positive trend towards cupping stems from an issue of legitimacy and objectives, which is the jurisprudence of medication in Islamic Jurisprudence. As in the issue of therapy and treatment of diseases proceeds from the standpoint of preserving the soul, body and mind, and it is one of the five basic necessities that the law came to preserve, protect and develop. Urging to take treatment and medication, and the Prophet (PBUH) applied this matter, as he was cupped from an illness that he contracted.

Conclusion

Cupping practice was found to be a popular topic of discussion among the study's participants. The majority of them are open to learning more about cupping and agree to include cupping into their current practice of modern medicine. When asked about the Prophet Muhammad, peace and blessings be upon him, they said they didn't know of a hadith concerning cupping. The vast majority of respondents in this survey are familiar with cupping and understand that it was first introduced by the Prophet Muhammad (PBUH) over a thousand years ago. Throughout his life, the Messenger of God used cupping and actively urged his disciples to use this treatment, despite the fact that he was an expert. In terms of research studies, it's possible that there isn't sufficient evidence to support the use of cupping currently.

Generally speaking, most students learn about cupping from their parents and through scholarly papers. The results were somewhat comparable to those of a prior study on complementary and alternative medicine (CAM). By talking to an elderly person, they may have learned about cupping, allowing them to better understand how it works. There have only been a few cupping advertisements in Malaysia up to this point. As a result, cupping practitioners must find a means to get cupping into the hands of the general population, particularly those in their teens and 20s. This response is in agreement with the students' understanding that commercialization of cupping practice is necessary.

There is a pressing need to incorporate cupping treatment into future health professionals' education because of the rising popularity of complementary and alternative medicine (CAM). The majority of those polled responded favorably towards the practice of cupping, according to the results of this research.

Moreover, students' interest in studying cupping may be affected depending on a variety of factors such as their existing knowledge emanating from their professional training, their prior experience with cupping, and the available information regarding the efficacy of cupping. Other institutions in Malaysia should conduct similar research to identify and bridge the gaps and challenges to offering Traditional, Complementary and Alternative Medicine (TCAM), particularly cupping treatments. Students of medicine should be required to take formal courses and trainings in complementary and alternative medicine (CAM). To fill up the information gaps and learn the necessary tools to meet the patient's needs and expectations surrounding the usage of CAM, this course will help.

Conflict of Interest

The authors declare no potential conflicts of interest with respect to this article.

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