Answered by our Shaykh, the ‘Allāmah, the Trustworthy Advisor, Abu ‘Abdirrahmān Yahya bin ‘Ali Al-Hajūri – may Allāh preserve him – on the 25th, Dhūl-Hijjah, 1441H
Concerning his statement in the hadith ‘and they do not cauterise’ is it general or specific to those who sought that as Shaikh-ul-Islām and Ibn-ul-Qayyim and a group chose that and what is the angle of correction between the two statements?
And they do not seek ruqya or believe in bad omens/practice charms and they do not perform cauterisation, so whoever for example was sedated then was cauterised or likewise in a case where he was unconcious and was read upon (ruqya), or he didn’t seek ruqya but a person read upon him while he did not seek ruqya and he didn’t ask for it, he didn’t say read upon me or give me ruqya, and also he didn’t cauterise himself, he was either cauterised in a state of unconciousness or they forced him and cauterised him, due to some people thinking that he is scared of the heat, and verily he wants to be from the 70,000 if Allāh grants him success to that, so perhaps they take him and cauterise him seeking cure for him, so the likes of this we hope good for him because he didn’t cauterise himself nor sought ruqya and verily he was wronged due to his being cauterised while not being pleased, if he did not seek the cauterisation nor was he pleased with it, or seek ruqya or he wasn’t pleased with it, the hadith doesn’t include him and good is hoped for him.
Translated by: Abū ‘Abdillāh ‘Omar bin Yahya Al-‘Akawi
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