سنن ابي داود
Abu Dawud
كتاب الطبMedicine (Kitab Al-Tibb)
باب فِي الْكَىِّChapter: Regarding cauterization.
Hadith 3865
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل ، حَدَّثَنَا حَمُّادٌ ، عَنْ ثَابِتٍ ، عَنْ مُطَرِّفٍ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، قَالَ : " نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْكَيِّ ، فَاكْتَوَيْنَا فَمَا أَفْلَحْنَ وَلَا أَنْجَحْنَ " ، قَالَ أَبُو دَاوُد : وَكَانَ يَسْمَعُ تَسْلِيمَ الْمَلَائِكَةِ ، فَلَمَّا اكْتَوَى انْقَطَعَ عَنْهُ ، فَلَمَّا تَرَكَ رَجَعَ إِلَيْهِ .
Narrated Imran ibn Husayn: The Prophet ﷺ forbade to cauterise; we cauterised but they (cauterisation) did not benefit us, nor proved useful for us. Abu Dawud said: He used to hear the salutation of the angels: When he cauterized, it stopped. When he abandoned, it returned to him.
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The prohibition of cauterization for treatment is to be understood as being of a non-emphatic (tanzihi) nature, meaning that it is better not to cauterize.
One opinion is also that this prohibition is specific to Imran bin Husayn (radi Allahu anhu),
because it is possible that he was afflicted with such an illness in which cauterizing the body would have caused him harm rather than benefit.
See the next hadith.
1:
The prohibition of cauterization for treatment is to be understood as being of a non-emphatic (tanzihi) nature, meaning that it is better not to cauterize.
One opinion is also that this prohibition is specific to Imran bin Husayn (radi Allahu anhu),
because it is possible that he was afflicted with such an illness in which cauterizing the body would have caused him harm rather than benefit.
See the next hadith.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2049
