Law Treated with Kay

hadith-hadith regarding this issue, include the following :

First: It was narrated from Ibn `Abbas, from the Prophet. said:

"Therapeutic treatment there are three ways, namely; Cupping(hijama), drink honey and kay (pressed a hot iron on the injured area), and I forbid my ummah treatment with kay. (Bukhari, no: 5680).

Second: Narrated Jabir bin Abdullah ra, he said, "I heard the Messenger of Allah. said:

"If there is good in the treatment of you do, then the goodness is in Cupping(hijama), drink honey and the sting of hot fire (by putting a hot iron therapy in a wound) and I do not like kay" (Bukhari, no: 5704 and Muslim , no: 2205).

Third: Narrated Jabir bin Abdullah ra, that he said:

"Sa'd bin Mu'adh ever had shooting arrows in his veins, and then dissect them with spears Prophet heated by fire, after which the wound swells, then dibedahnya again" (Muslim)
Fourth: From Jabir bin Abdullah ra, that he said:

Verily the Messenger of Allah, had sent a physician to Ubayy ibn Ka'b. The physician then dissected grain and burned him with al kay (hot metal) "(Reported by Muslim, no: 4088)
The scholars said that the actual hadith-hadith above prohibition does not indicate treatment with alkay (hot iron) but only showed poor, if any other drugs, or because in al kay containing torture against him. (Salim bin 'Eid al-Hilali, Encyclopedia ban according to the Qur'an and Sunnah, Imam Shafi'i Library, 2006, 3/202-204.)

Mother Hajar al-Hafidh said: "The conclusion of the merger (hadith-hadith above) that the Messenger of Allah actions demonstrated ability (using the al-kay), while he left her, and praised those who leave, it is not showing the ban, but it just shows that the left it is better than using it.

reason he forbids using al kay, probably applied if there is another option, and only be makruh. Or in diseases that are incurable by other means. Allaah knows best "(Fathul Bari, Cairo, Dar ar Royan, 1987 M: 10/164)

Ibn Hajar's words above strengthened by Ibn Qayyim, he wrote: "Hadith al-Kay above contains four things: first, that the Messenger of Allah used al-Kay, the second: he did not like the third one: praise people who can left, fourth: his restrictions against the use of al-Kay. Fourth it is not opposed to each other-praise be to God.

matters he uses al Kay shows can be done, while he showed displeasure ban, Now these her praise to the left shows that leave treatment with al Kay is better, while his ban happened if there was another option, or meaning makruh or use it for things that are not needed, such as fear of a disease in itself occurred. "(Zaad al Ma'ad, Beirut, Muassasah al fliers,: 4/65 to 66)

Is Kay deny al Treatment Tawakal sense?
Narrated by al-Mughirah bin Syu'bah ra, from the Prophet. he said:

"Whoever did treatment with kay way or ask for ruqyah mean he did not put their trust," (Saheeh, HR at-Tirmidhi, no: 2055 and Ibn Majah, no: 3489).
Some people, either in understanding the above hadith and stated that treatment with al kay is haraam, because it denies a sense of resignation to God Almighty.
Ibn Qutaibah have answered the above and al Kay explained that there are two forms:

The first form: is al Kay for healthy people, so as not to get sick, as was done by the people of al 'Ajam (non-Arabs), they often treat children and young people by their method of al Kay, whereas they are in good health. They assume that such an event could maintain their health and stay away from various diseases. So did the Arabs during the Jahiliyyah follow that way, they even apply their camels in the event of an outbreak of disease. This form al Kay prohibited by the Prophet as denying resignation to Allah swt. Because it assumes that by leaning to the fire, they will not get sick.

Second Two: is treatment with the method of al Kay if anyone was injured in one limb, or bleeding extraordinary and similar matters. Al Kay like this that has the potential to be able to heal, with the permission of Allah. Because the Prophet himself never treat by As'ad ibn al Kay on his neck Zurarah (Tirmidhi). (See ta'wil Mukhtalafal al Hadith, 329)