Ibn al-Qayyim states in Zād al-Maād: “Namlah consists of ulcers that erupt on both flanks. It is a well-known ailment and is called namlah because the sufferer feels at the affected site as though an ant were crawling over him and biting him.” End quote.

Muslim also narrated from Jābir ibn Abd Allah al-Ansārī, may Allah be pleased with him, that he said: “The Prophet, may Allah bless him and grant him peace, granted Banū Amr permission to perform ruqyah for snakebite.”

As for the evidence supporting the view that treatment must be confined to what has been transmitted in the Quran and Sunnah, without going beyond the revealed texts, it includes the following:

• The manner in which ruqyah is to be performed has been explained in the Sunnah. The Prophet, may Allah bless him and grant him peace, said: “Whoever turns away from my Sunnah is not of me.” Narrated by al-Bukhārī and Muslim. What reason, then, is there to go beyond it, turn away from it, and try something else? In our case, for example, approximately ten or more methods of treating the evil eye have been transmitted. Why turn away from them and pursue empirical remedies? Why not try the transmitted methods first? Moreover, whoever tries other methods is undoubtedly ignorant of these. Can someone who is ignorant of the Sunnah sit in judgment over it? This is one argument.

• A second argument is that treatment by ruqyah is among the forms of treatment commanded in the Quran, namely treatment with the Quran. This command may be understood in general terms, for the Companions, may Allah be pleased with them, called al-Fātiha a ruqyah. Ruqyah is recommended and is more akin to regularly prescribed remembrances, such as those for sleeping and waking, leaving and entering the home, entering and leaving the mosque, and the morning and evening remembrances, among others. Anything of this nature is governed in principle by revealed prescription, and nothing may be added to it beyond what has been established. The fact that ruqyah also has an ordinary, non-devotional aspect does not remove it from this category. Ablution, for example, is an act of worship that also has an ordinary aspect, namely cleanliness, yet nothing may be added to it. Thus, if someone wipes his neck during ablution or washes more than three times, we say to him: “This is a religious innovation. Adhere to what has been transmitted and do not go beyond it.”

• The third argument is that opening the door to practices that have not been transmitted cannot be kept within definite bounds and is liable to admit what is prohibited and what