Hadith 3489

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ , حَدَّثَنَا إِسْمَاعِيل بْنُ عُلَيَّةَ , عَنْ لَيْثٍ , عَنْ مُجَاهِدٍ , عَنْ عَقَّارِ بْنِ الْمُغِيرَةِ , عَنْ أَبِيهِ , عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَ : " مَنِ اكْتَوَى أَوِ اسْتَرْقَى , فَقَدْ بَرِئَ مِنَ التَّوَكُّلِ " .
´It was narrated from ‘Aqqar bin Al-Mughirah from his father that the Prophet (ﷺ) said:` “Whoever seeks treatment by cauterization, or with Ruqyah, then he had absolved himself of reliance upon Allah.”
Hadith Reference سنن ابن ماجه / كتاب الطب / 3489
Hadith Grading الألبانی: صحيح  |  زبیر علی زئی: حسن
Hadith Takhrij «سنن الترمذی/الطب 14 ( 2055 ) ، ( تحفة الأشراف : 11518 ) ، وقد أخرجہ : مسند احمد ( 4/249 ، 251 ، 253 ) ( صحیح ) »
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
(1)
In Arabia, certain illnesses were treated in such a way that an iron object would be heated in the fire until it became red-hot. Then, the hot iron would be applied to the affected part of the body, which would remove some of the effects of the illness. This is called cauterization.

(2)
As much as possible, one should avoid cauterization. When there is no other option left, then this treatment may also be used.

(3)
To identify animals, marks are made on their bodies using this method. This is permissible. However, branding the animal's face is prohibited.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3489
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Incantations (ruqyah) using polytheistic words or words whose meanings and implications are not clear are prohibited.
Incantations (ruqyah) using transmitted (ma’thur) words are permissible.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2055
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is prohibited to perform ruqyah (incantation) using words of shirk (polytheism) or such words whose meaning is unclear. Performing ruqyah with transmitted (ma’thur) words is Sunnah.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 781