something that strikes the person who is envied. For this reason Allah says, “…and from the evil of an envier when he envies” (Q 113:5). The one who is envied may become burdened and distressed because of this evil eye, hence his ﷺ words, “or from the eye of an envier—may Allah heal you,” meaning: may He clear him and remove his ailment. He also said, “In the name of Allah I perform ruqyah for you,” beginning the supplication with the basmalah and repeating it at the end. Thus, when someone supplicates with wording that is established in the Sunnah, that is best, for everything that has come down in the Sunnah is superior and more worthy of observance. If he does not know this particular invocation, he may use whatever is appropriate, such as: “May Allah cure you,” “May Allah grant you well-being,” “I ask Allah to grant you healing,” “I ask Allah to grant you wellness,” and similar expressions.

This hadith also proves that the Prophet ﷺ, like other human beings, was subject to illness. It further shows that reciting over a sick person does not conflict with perfect reliance on Allah (tawakkul), unlike the person who asks others to perform ruqyah for him—such a request entails a shortcoming in tawakkul because he is petitioning created beings and relying on that request. If, however, someone comes voluntarily to recite over him and he does not refuse, there is no harm in that and it is not deemed a deficiency in tawakkul. For this reason the Prophet ﷺ recited over others, and others recited over him as well; such practice does not negate complete reliance on Allah so long as it is done without asking. Allah alone grants success.