It does not, however, contain the phrase at its end: “Whoever is able …,” contrary to what al-Suyuti did in al-Jami‘ al-Saghir, where he attributed it to Ahmad, Muslim, and Ibn Majah! He did the same in al-Jami‘ al-Kabir (2/217/2), adding in his source references: Abd ibn Humayd, Ibn Hibban, and Ibn Asakir.
Earlier, he had attributed it to al-Khara’iti in Makarim al-Akhlaq, from al-Hasan as a mursal report! Yet, as you have seen, al-Khara’iti also transmitted it from Jabir with a connected chain.
The hadith indicates that it is recommended for a Muslim to perform ruqya for his fellow Muslim using permissible forms of ruqya—that is, those whose meanings are intelligible and Islamically lawful. As for ruqyas containing expressions whose meaning is not understood, they are impermissible. Al-Manawi said:
“Some people have relied on this general wording and consequently permitted every ruqya whose benefit has been proven by experience, even if its meaning is not understood. However, the preceding hadith of Awf indicates that whatever leads to associationism is prohibited; and where its meaning is unknown, one cannot be sure that it will not lead to that. It is therefore prohibited as a precaution.”
I say: This is further supported by the fact that the Prophet, peace and blessings be upon him, did not permit the family of Amr ibn Hazm to perform ruqya until he had examined its nature and found that it contained nothing objectionable. Indeed, the hadith in its second narration, through Abu Sufyan, explicitly establishes the prohibition of ruqyas whose meaning is unknown. For at first he issued a general prohibition of ruqyas, then granted permission for those ruqyas shown to contain nothing objectionable. Since there is no way to judge an unintelligible ruqya to be unobjectionable, it remains included under the general prohibition. Consider this carefully.
As for seeking ruqya from someone else, although it is permissible, it is disliked, as indicated by the hadith: “They are those who do not seek ruqya, do not have themselves cauterized, do not regard omens, and place their trust in their Lord.” Reported by al-Bukhari and Muslim.
As for the additional wording found in one narration of Muslim: “They are those who do not perform ruqya or seek ruqya …,” it is an anomalous addition. There is no occasion now to discuss the hadith-related details of this; it is sufficient to note that it contradicts what this hadith indicates regarding the recommendation of performing ruqya.
And with Allah lies success.