on one of their journeys, until they stopped among an Arab tribe. They asked them for hospitality, but they refused. The chief of that tribe was then stung, and they tried every possible treatment, but nothing helped him. Some of them said, ‘Why not go to those travelers who have stopped here? Perhaps one of them can help.’ They went to them and said, ‘Travelers, our chief has been stung. We have tried every possible treatment, but nothing has helped him. Do any of you have a remedy?’ One of them replied, ‘Yes, by Allah, I perform ruqyah. But, by Allah, we asked you for hospitality and you refused us, so I will not perform ruqyah for you unless you agree to pay us.’ They agreed upon a flock of sheep. He then went and began spitting lightly over him while reciting, ‘All praise belongs to Allah, Lord of all worlds.’ The man was as though released from a tether: he rose and walked away with no ailment whatsoever. He continued: They paid them the agreed fee. Some of the Companions said, ‘Divide it among us.’ But the man who had performed the ruqyah said, ‘Do not do so until we go to the Prophet, may Allah bless him and grant him peace, tell him what happened, and see what he commands us to do.’ They came to the Messenger of Allah, may Allah bless him and grant him peace, and told him what had happened. He asked, ‘How did you know that it could be used as a ruqyah?’ He then said, ‘You did the right thing. Divide it among yourselves, and assign me a share with you.’ The Messenger of Allah, may Allah bless him and grant him peace, then laughed.” Narrated by al-Bukhārī and Muslim; this is al-Bukhārī’s wording.

It is also narrated from Abū Bakr ibn Sulaymān ibn Abī Hathmah that al-Shifā’ bint Abd Allah—his grandmother—said: “The Messenger of Allah, may Allah bless him and grant him peace, came in while I was sitting with Hafsa bint Umar. He said, ‘What prevents you from teaching her the ruqyah for namlah (a skin ailment), just as you taught her writing?’” (1)