to seek ruqya—that is, to look for someone who will recite over him; for example, when he is struck by the evil eye, by sorcery, or by jinn-possession and finds himself in dire need—does his going to someone who will recite for him disqualify him from entering Paradise without reckoning or punishment? Some scholars said, “Yes, that is the apparent sense of the hadith; rather, he should rely on Allah, persevere, and ask Allah for wellbeing.” Other scholars replied, “This applies only to the one who asks for ruqya before any affliction occurs, saying: ‘Recite over me so that the evil eye, sorcery, jinn, or fever will not strike me.’ Such a request concerns a possible future harm, not an existing one—and the same ruling applies to cauterization (kayy).”

If someone were to ask, “Do those who cauterize others lose this merit?” the answer is: No, because the Messenger—peace and blessings be upon him—said, “nor do they seek cauterization,” meaning they do not ask someone to cauterize them; he did not say, “nor do they cauterize (others).” Indeed, he himself applied kayy to the median vein of Saʿd ibn Muʿādh—may Allah be pleased with him. Saʿd, the Awsī Anṣārī companion, was wounded in his median vein on the Day of the Trench, and it burst; when that vein ruptures it usually proves fatal. The Prophet—peace and blessings be upon him—cauterized the vein until the bleeding stopped, and he—peace be upon him—is the first to enter Paradise without reckoning or punishment.

Therefore, those who perform cauterization for others are doing good, and those who recite over people are doing good; the discussion concerns only those who actively seek ruqya, meaning those who go and ask someone to recite over them, or