حَدَّثَنَا
عِمْرَانُ بْنُ مَيْسَرَةَ ، حَدَّثَنَا
ابْنُ فُضَيْلٍ ، حَدَّثَنَا
حُصَيْنٌ ، عَنْ
عَامِرٍ ، عَنْ
عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ ، فَذَكَرْتُهُ
لِسَعِيدِ بْنِ جُبَيْرٍ فَقَالَ ، حَدَّثَنَا
ابْنُ عَبَّاسٍ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " عُرِضَتْ عَلَيَّ الْأُمَمُ فَجَعَلَ النَّبِيُّ وَالنَّبِيَّانِ يَمُرُّونَ مَعَهُمُ الرَّهْطُ ، وَالنَّبِيُّ لَيْسَ مَعَهُ أَحَدٌ حَتَّى رُفِعَ لِي سَوَادٌ عَظِيمٌ ، قُلْتُ : مَا هَذَا أُمَّتِي هَذِهِ ! قِيلَ بَلْ هَذَا مُوسَى وَقَوْمُهُ ، قِيلَ انْظُرْ إِلَى الْأُفُقِ ، فَإِذَا سَوَادٌ يَمْلَأُ الْأُفُقَ ، ثُمَّ قِيلَ لِي : انْظُرْ هَهُنَا وَهَهُنَا فِي آفَاقِ السَّمَاءِ ، فَإِذَا سَوَادٌ قَدْ مَلَأَ الْأُفُقَ ، قِيلَ هَذِهِ أُمَّتُكَ وَيَدْخُلُ الْجَنَّةَ مِنْ هَؤُلَاءِ سَبْعُونَ أَلْفًا بِغَيْرِ حِسَابٍ " ، ثُمَّ دَخَلَ وَلَمْ يُبَيِّنْ لَهُمْ ، فَأَفَاضَ الْقَوْمُ وَقَالُوا نَحْنُ الَّذِينَ آمَنَّا بِاللَّهِ وَاتَّبَعْنَا رَسُولَهُ فَنَحْنُ هُمْ ، أَوْ أَوْلَادُنَا الَّذِينَ وُلِدُوا فِي الْإِسْلَامِ فَإِنَّا وُلِدْنَا فِي الْجَاهِلِيَّةِ ، فَبَلَغَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَرَجَ ، فَقَالَ : " هُمُ الَّذِينَ لَا يَسْتَرْقُونَ ، وَلَا يَتَطَيَّرُونَ ، وَلَا يَكْتَوُونَ ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ " ، فَقَالَ عُكَاشَةُ بْنُ مِحْصَنٍ : أَمِنْهُمْ أَنَا يَا رَسُولَ اللَّهِ ؟ ، قَالَ : نَعَمْ ، فَقَامَ آخَرُ ، فَقَالَ : أَمِنْهُمْ أَنَا ؟ قَالَ : سَبَقَكَ بِهَا عُكَّاشَةُ .
Narrated Ibn `Abbas: Allah's Apostle said, 'Nations were displayed before me; one or two prophets would pass by along with a few followers. A prophet would pass by accompanied by nobody. Then a big crowd of people passed in front of me and I asked, Who are they Are they my followers?" It was said, 'No. It is Moses and his followers It was said to me, 'Look at the horizon.'' Behold! There was a multitude of people filling the horizon. Then it was said to me, 'Look there and there about the stretching sky! Behold! There was a multitude filling the horizon,' It was said to me, 'This is your nation out of whom seventy thousand shall enter Paradise without reckoning.' "Then the Prophet entered his house without telling his companions who they (the 70,000) were. So the people started talking about the issue and said, "It is we who have believed in Allah and followed His Apostle; therefore those people are either ourselves or our children who are born m the Islamic era, for we were born in the Pre-lslamic Period of Ignorance.'' When the Prophet heard of that, he came out and said. "Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (Cauterized). but they put their trust (only) in their Lord " On that 'Ukasha bin Muhsin said. "Am I one of them, O Allah's Apostle?' The Prophet said, "Yes." Then another person got up and said, "Am I one of them?" The Prophet said, 'Ukasha has anticipated you."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Placing pure trust (tawakkul) in Allah and, under this belief, seeking permissible treatment is not contrary to tawakkul. However, those who, while remaining steadfast upon pure tawakkul, do not seek any permissible treatment, they are certainly deserving of this virtue.
May Allah make us among them. Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5705
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, the virtue of abandoning treatment by cauterization (branding with fire) is established.
Relying purely and sincerely upon Allah and refraining from such treatment is a matter of great resolve (‘azimah).
Although seeking permissible treatment while sincerely relying upon Allah is not contrary to reliance (tawakkul), nevertheless, there is no particular virtue in it.
(2)
Imam Ibn Taymiyyah rahimahullah says that cauterization with fire is of two types:
• A healthy person cauterizes himself with fire so that he does not become ill.
Regarding this type, it has been said that whoever cauterizes himself has not relied upon Allah.
• Cauterizing a wounded person with fire so that the wound does not spread or worsen.
This type of cauterization is legislated (mashru‘).
Since healing is not certain through it, abandoning it is more virtuous.
(3)
In any case, the ahadith in which prohibition of this method of treatment is mentioned, that prohibition will be understood as being of a discouraging (tanzihi) nature, as has already been clarified.
It is established from authentic ahadith that Fatimah radi Allahu anha burned a mat and filled its ashes into a wound (Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2911),
but this is something different from the common practice of cauterization.
(Fath al-Bari: 10/193)
And Allah knows best.
The complete explanation of this hadith will be in the Book of Heart-Softeners (Kitab al-Riqaq),
by the permission of Allah the Exalted.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5705