صحیح ابن حبان
Ibn Hibban
كتاب الرقى والتمائمBook of Ruqyah and Amulets
ذكر الخبر الدال على صحة تلك العلة التي هي مضمرة في نفس الخطاب-Report indicating the validity of the reason implied in the prohibition
Hadith 6089
اُردوEn
أَخْبَرَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ أَبِي مَعْشَرٍ ، قَالَ : حَدَّثَنَا مُحَمَّدُ بْنُ وَهْبِ بْنِ أَبِي كَرِيمَةَ ، قَالَ : حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ ، عَنْ أَبِي عَبْدِ الرَّحِيمِ ، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ ، عَنْ عَمْرِو بْنِ مُرَّةَ ، عَنْ يَحْيَى بْنِ الْجَزَّارِ ، عَنْ أَبِي الصَّهْبَاءِ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، قَالَ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " عُرِضَ عَلَيَّ اللَّيْلَةَ الأَنْبِيَاءُ ، فَكَانَ الرَّجُلُ يَجِيءُ مَعَهُ الرَّجُلُ ، وَيَجِيءُ مَعَهُ الرَّجُلانِ ، وَيَجِيءُ مَعَهُ النَّفَرُ كَذَلِكَ حَتَّى رَأَيْتُ سَوَادًا كَثِيرًا ، فَظَنَنْتُ أَنَّهُمْ أُمَّتِي ، فَقُلْتُ : مَنْ هَؤُلاءِ ؟ فَقِيلَ : هَؤُلاءِ قَوْمُ مُوسَى ، ثُمَّ رَأَيْتُ سَوَادًا كَثِيرًا قَدْ سَدَّ أُفُقَ السَّمَاءِ ، فَقُلْتُ : مَنْ هَؤُلاءِ ؟ فَقِيلَ : هَؤُلاءِ مِنْ أُمَّتِكَ ، فَفَرِحْتُ بِذَلِكَ ، وَسُرِرْتُ بِهِ ، ثُمَّ قِيلَ : إِنَّهُ يَدْخُلُ بَعْدَ هَؤُلاءِ مِنْ أُمَّتِكَ الْجَنَّةَ سَبْعُونَ أَلْفًا لا حِسَابَ عَلَيْهِمْ وَلا عَذَابَ " ، ثُمَّ قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ الْقَوْمُ : مَنْ هَؤُلاءِ ؟ فَتَرَاجَعُوا ، ثُمَّ أَجْمَعَ رَأْيُهُمْ أَنَّهُمْ مَنْ وُلِدَ فِي الإِسْلامِ وَثَبَتَ فِيهِ ، وَلَمْ يُدْرِكْ شَيْئًا مِنَ الشِّرْكِ ، فَخَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلُوهُ عَنْهُمْ ، فَقَالَ : " الَّذِينَ لا يَكْتَوُونَ ، وَلا يَسْتَرْقُونَ ، وَلا يَتَطَيَّرُونَ ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ " . قَالَ الشَّيْخُ أَبُو حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ : الْعِلَّةُ فِي الزَّجْرِ عَنِ الاكْتِوَاءِ ، وَالاسْتِرْقَاءِ هِيَ أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا وَيَرَوْنَ الْبُرْءَ مِنْهُمَا مِنْ غَيْرِ صُنْعِ الْبَارِي جَلَّ وَعَلا فِيهِ ، فَإِذَا كَانَتْ هَذِهِ الْعِلَّةُ مَوْجُودَةً ، كَانَ الزَّجْرُ عَنْهُمَا قَائِمًا ، وَإِذَا اسْتَعْمَلَهُمَا الْمَرْءُ وَجَعَلَهُمَا سَبَبَيْنِ لِلْبُرْءِ الَّذِي يَكُونُ مِنْ قَضَاءِ اللَّهِ دُونَ أَنْ يَرَى ذَلِكَ مِنْهُمَا كَانَ ذَلِكَ جَائِزًا .
Sayyiduna Imran bin Husain (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said: Last night, the prophets were presented before me. With some prophets was one person, with some prophets were two persons, and with some prophets were a few people, until I saw a large group of people. I thought perhaps this is my ummah. I asked, "Who are these people?" It was said, "These are the people of Musa (peace be upon him)." Then I saw an even greater multitude of people who filled the horizon of the sky. I asked, "Who are these people?" It was said, "This is your ummah." I became very happy and pleased at this. Then it was said that after these people, seventy thousand from your ummah will enter Paradise without any reckoning and without any punishment. Then the Prophet (peace and blessings be upon him) stood up and left. The attendees began to wonder who these people would be, and they discussed this matter among themselves. Then they all agreed that these would be those who were born in Muslim households and always remained Muslim, who never experienced the era of shirk (polytheism). Then the Prophet (peace and blessings be upon him) returned, and the people asked him about these people. The Prophet (peace and blessings be upon him) said: These are those who do not get themselves cauterized (for treatment), do not practice ruqyah (incantations) according to the customs of the age of ignorance, do not seek omens, and place their trust in their Lord.
(Imam Ibn Hibban, may Allah have mercy on him, says:) The reason for the prohibition of cauterization and ruqyah is that the people of the age of ignorance used to practice these, and they believed that, without the command of Allah, people would be cured merely by these two things. So, as long as this reason exists, the prohibition of these two things remains. However, if someone practices them and considers them as a means that, according to Allah's decree, becomes a cause for a person's health, and does not believe that benefit comes solely from these two actions, then doing so will be permissible.
(Imam Ibn Hibban, may Allah have mercy on him, says:) The reason for the prohibition of cauterization and ruqyah is that the people of the age of ignorance used to practice these, and they believed that, without the command of Allah, people would be cured merely by these two things. So, as long as this reason exists, the prohibition of these two things remains. However, if someone practices them and considers them as a means that, according to Allah's decree, becomes a cause for a person's health, and does not believe that benefit comes solely from these two actions, then doing so will be permissible.
