Returning to the beginning, regarding the use of the word "nature."

The Shaykh : You have returned to the pre-Islamic age of ignorance by attaching this sandal to preserve the car. What is the effect of this? They say it repels the evil eye. Like that, they say. Does the sandal repel the evil eye? Only Allah repels the evil eye, or what Allah has not prescribed, and so on. In summary, we have strayed a lot, and very much, from the topic. Where was the topic?

The questioner : Nature.

The Shaykh : Nature. So the topic was about nature, then we added chance, then we brought up the hadith and how the Salaf (the earliest generations) were hesitant to narrate this hadith except at the end of their lives. Why? So that the Prophetic hadith would not be misunderstood. What about when you say "nature" or "chance"? We must say it with caution so that people do not understand something you do not intend, because the Messenger (peace and blessings be upon him) ultimately agreed with 'Umar ibn al-Khattab's suggestion that this hadith should not be broadcast in this way, for fear that it would be misunderstood. And we have known what the conditions are for the one who testifies that there is no deity but Allah to be saved from punishment and enter Paradise without punishment. Did we understand this? Other than that? Seventy thousand, but their characteristic is that they do not seek ruqyah (healing by Qur'anic recitation), they do not use cupping, they do not take an omen as a bad sign, and they place their reliance upon their Lord. Anyone else?

Another questioner : Shaykh, if he is asked, for example...?

The Shaykh : No, he should perform the ruqyah (healing by Qur'anic recitation) if he is asked, because the Prophet (peace and blessings be upon him) said: And he said this in the context of ruqyah. So here there are two things: It is disliked for you to request ruqyah from someone else, but it is recommended for you to respond to the request of the one seeking ruqyah from you, so do not refuse, because the principle or rule is that believers are sincere to one another, and as Allah the Exalted said in the Noble Qur'an: Here, there is no doubt that there is no sin, but there is a dislike (makruh) for one to request ruqyah from another. Why is there a dislike? Because it contradicts this hadith. But do all people want to be characterized by these three traits and be among those billions we mentioned who want to enter Paradise as seventy thousand? No, this must be something very, very rare. But in any case, since this ruling is not forbidden (haram) and its practitioner does not commit a sin, there is absolutely no objection to the one requested to perform ruqyah doing so for his Muslim brother, because it may benefit him. So if you engage in a cause, you may benefit your Muslim brother, and there is no objection. But it is not befitting for him to engage in a cause from which he may benefit himself; rather, it is obligatory for him, as He the Exalted said: And here is a matter more important than this regarding His the Exalted saying: