سنن ترمذي
Tirmidhi
كتاب الطب عن رسول اللَّهِ صلى الله عليه وسلمChapters on Medicine
باب مَا جَاءَ فِي كَرَاهِيَةِ التَّدَاوِي بِالْكَىِّChapter: What Has Been Related About It Being disliked to use Cauterization
Hadith 2049
اُردوEn
حَدَّثَنَا عَبْدُ الْقُدُّوسِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، قَالَ : " نُهِينَا عَنِ الْكَيِّ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ ، وَعُقْبَةَ بْنِ عَامِرٍ ، وَابْنِ عَبَّاسٍ ، وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
With this chain also, it is narrated from Imran bin Husain (may Allah be pleased with him), he says: We were forbidden from branding the body.
1- This hadith is Hasan Sahih (good and authentic).
2- In this chapter, ahadith have also been narrated from Ibn Mas'ud, Uqbah bin Amir, and Ibn Abbas (may Allah be pleased with them).
1- This hadith is Hasan Sahih (good and authentic).
2- In this chapter, ahadith have also been narrated from Ibn Mas'ud, Uqbah bin Amir, and Ibn Abbas (may Allah be pleased with them).
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنِ الْحَسَنِ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " نَهَى عَنِ الْكَيِّ " ، قَالَ : فَابْتُلِينَا فَاكْتَوَيْنَا فَمَا أَفْلَحْنَا وَلَا أَنْجَحْنَا ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
´Imran bin Husain narrated that the Messenger of Allah (s.a.w) prohibited cauterization. He said:` "We were tested (with severe medical condition) so we were cauterized, but we did not have good results, nor was it successful for us." Another chain reports a similar narration.
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
