Azami 11571

Abu Dawud (3865) and Ahmad (19989) both narrated it through Hammad (that is, Ibn Salama), from Thabit, from Mutarrif (that is, Ibn Abdullah bin Shikhir), from Imran bin Husayn, who related it. Abu Dawud then said afterward, "He used to hear the greeting of the angels, but when he was cauterized it stopped coming to him, and when he gave up cauterization it returned to him." Its chain of transmission is sahih.Tirmidhi (2049), Ibn Majah (3490), Ahmad (19831), Ibn Hibban (6081), and Hakim (4/213) all narrated it through routes from Hasan, from Imran, who related it. Tirmidhi said, "This is a hasan sahih hadith." Hakim said, "This is a hadith with a sahih chain of transmission."I say, Hasan here is Hasan Basri, and whether he actually heard from Imran bin Husayn is a matter of dispute. The majority hold that he did not, among them Ibn Madini, Bukhari, Muslim, Abu Hatim Razi, Bardiji, and Bayhaqi. Moreover, he uses the vague transmission formula "an" rather than stating explicitly that he heard it, except that he was corroborated regarding the substance of the hadith, and that is why Tirmidhi and others graded it sahih.It has also been said that using cauterization as a treatment for a condition a person needs to address may succeed or may not succeed. If success is the likely outcome, its use is permissible, but if death or failure is the likely outcome, it is disliked. So the prohibition given to Imran falls under this principle, because he suffered from hemorrhoids, and cauterization would have increased the danger of his illness. That is why the Messenger of Allah ﷺ forbade him from cauterization.