سنن ترمذي
Tirmidhi
كتاب الطب عن رسول اللَّهِ صلى الله عليه وسلمChapters on Medicine
باب مَا جَاءَ فِي الرُّخْصَةِ فِي ذَلِكَChapter: What Has Been Related About Permitting That
Hadith 2056
اُردوEn
حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، عَنْ سُفْيَانَ، عَنْ عَاصِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، عَنْ أَنَسٍ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " رَخَّصَ فِي الرُّقْيَةِ مِنَ الْحُمَةِ وَالْعَيْنِ وَالنَّمْلَةِ " .
´Anas narrated that :` the Messenger of Allah (s.a.w) permitted Ruqyah for the scorpion sting, the(evil) eye, and An-Namlah. Another chain reports a similar narration.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، وَأَبُو نُعَيْمٍ، قَالَا : حَدَّثَنَا سُفْيَانُ، عَنْ عَاصِمٍ الْأَحْوَلِ، عَنْ يُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " رَخَّصَ فِي الرُّقْيَةِ مِنَ الْحُمَةِ وَالنَّمْلَةِ " ، قَالَ أَبُو عِيسَى : وَهَذَا عِنْدِي أَصَحُّ مِنْ حَدِيثِ مُعَاوِيَةَ بْنِ هِشَامٍ ، عَنْ سُفْيَانَ ، قَالَ أَبُو عِيسَى : وَفِي الْبَابِ عَنْ بُرَيْدَةَ ، وَعِمْرَانَ بْنِ حُصَيْنٍ ، وَجَابِرٍ ، وَعَائِشَةَ ، وَطَلْقِ بْنِ عَلِيٍّ ، وَعَمْرِو بْنِ حَزْمٍ ، وَأَبِي خُزَامَةَ ، عَنْ أَبِيهِ .
‘With this chain,’ it is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) permitted incantation (ruqyah) for the sting of a scorpion and for boils that appear on the side.
© Imam Tirmidhi says:
1- This hadith is hasan ghareeb.
2- In my view, this hadith is more authentic than the hadith which Mu’awiyah bin Hisham narrated from Sufyan.
3- In this chapter, ahadith have also been narrated from Buraidah, Imran bin Husain, Jabir, A’ishah, Taliq bin Ali, Amr bin Hazm, and Abu Khuzamah (may Allah be pleased with them).
© Imam Tirmidhi says:
1- This hadith is hasan ghareeb.
2- In my view, this hadith is more authentic than the hadith which Mu’awiyah bin Hisham narrated from Sufyan.
3- In this chapter, ahadith have also been narrated from Buraidah, Imran bin Husain, Jabir, A’ishah, Taliq bin Ali, Amr bin Hazm, and Abu Khuzamah (may Allah be pleased with them).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Although branding (daghna) is not liked by the Messenger of Allah (sallallahu alayhi wa sallam), yet in a state of necessity, in such circumstances, permission is granted within the limits of permissibility.
Although branding (daghna) is not liked by the Messenger of Allah (sallallahu alayhi wa sallam), yet in a state of necessity, in such circumstances, permission is granted within the limits of permissibility.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5721
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Previously, the treatment for pain in the ribs was described as using Indian aloeswood (oud al-hindi), to be placed on one side of the mouth. In this hadith, another treatment is mentioned: in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), Anas (radi Allahu anhu) was cauterized due to this illness, while eminent Companions such as Zayd ibn Thabit and Anas ibn Nadr (radi Allahu anhum) were also present.
The act of cauterization was performed by Abu Talhah (radi Allahu anhu).
(2)
Although the Messenger of Allah (sallallahu alayhi wa sallam) did not like this treatment, it was adopted out of necessity.
In any case, in times of necessity, seeking treatment through this means is permissible and allowed.
If any other treatment is possible, then one should avoid this method of treatment.
And Allah knows best.
(1)
Previously, the treatment for pain in the ribs was described as using Indian aloeswood (oud al-hindi), to be placed on one side of the mouth. In this hadith, another treatment is mentioned: in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), Anas (radi Allahu anhu) was cauterized due to this illness, while eminent Companions such as Zayd ibn Thabit and Anas ibn Nadr (radi Allahu anhum) were also present.
The act of cauterization was performed by Abu Talhah (radi Allahu anhu).
(2)
Although the Messenger of Allah (sallallahu alayhi wa sallam) did not like this treatment, it was adopted out of necessity.
In any case, in times of necessity, seeking treatment through this means is permissible and allowed.
If any other treatment is possible, then one should avoid this method of treatment.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5721
Shaykh Umar Farooq Saeedi
Benefits and Issues:
By “flowing blood,” the meaning of “dam” (blood) is that the flowing blood stops.
Imam Sindhi rahimahullah states: In this expression, it is as if there is an answer to the question of what will happen after the blood (dam). The answer is given in this way: the flowing blood will stop.
(‘Awn al-Ma‘bud)
By “flowing blood,” the meaning of “dam” (blood) is that the flowing blood stops.
Imam Sindhi rahimahullah states: In this expression, it is as if there is an answer to the question of what will happen after the blood (dam). The answer is given in this way: the flowing blood will stop.
(‘Awn al-Ma‘bud)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3889
Maulana Ataullah Sajid
Benefits and Issues:
Namlah is a disease.
In this disease, boils appear on the side or ribs.
When the disease worsens, wounds develop.
Reciting ruqyah (incantation) brings relief from this disease.
Namlah is a disease.
In this disease, boils appear on the side or ribs.
When the disease worsens, wounds develop.
Reciting ruqyah (incantation) brings relief from this disease.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3516
