Discussion of the word "they do not seek ruqyah" in terms of narration and understanding.

The Shaykh : After this answer, let us return to the hadith you mentioned, which was not your intention, but rather a throw from one who does not aim. First, you narrated the hadith as it appears in "Sahih Muslim," and that is an anomalous narration. The correct narration is as it appears in both "Sahih" collections, al-Bukhari and Muslim, which is his saying (peace and blessings be upon him) As for the addition of "they do not seek ruqyah" at the beginning, in scientific hadith terminology, it is an anomalous addition. This is because the two ImamsThe Shaykh : al-Bukhari and Muslim agreed on narrating this hadith without the addition. Muslim uniquely narrated the addition without a narration from al-Bukhari. Second, his narration, and the unique narration came from Muslim's shaykh, whose name is Sa'id ibn Mansur. He is one of the shaykhs inThe Shaykh : in, meaning a distinguished scholar among the scholars of hadith, trustworthy, precise, and a memorizer, though he mostly does not forget. He has a book known as "Sunan Sa'id ibn Mansur," and parts of it have been printed. Sa'id ibn Mansur uniquely narrated this addition, unlike all the paths mentioned by al-Bukhari and Muslim, and others besides al-Bukhari and Muslim. This hadith is in the "Sahih" collections with their chains of narration from Ibn Abbas. Then the hadith came from Ibn Mas'ud (may Allah be pleased with him) in "Musnad Ahmad" and in "Al-Mustadrak" by al-Hakim, with a strong chain of narration agreeing with the narrationThe Shaykh : in from Ibn Abbas without the addition. For these reasons, the addition is anomalous. This is a purely hadith-based answer, meaning from the perspective of narration. We also have an answer from the perspective of understanding, which is fiqh. That is, we are confident in the narration that was agreed uponThe Shaykh : by because it involves a request from the servant for something whose benefit is not guaranteed. That is, a person comes toThe Shaykh : He thinks he has knowledge and righteousness, so he tells him, in colloquial terms, "Raise me up" or "Press me down." He thinks there is good in him, but his head is hurting; perhaps it is a specific pain from which he will not benefit from this ruqyah. Therefore, the Messenger (peace and blessings be upon him) encourages the Muslims who want to be among the seventy thousand, because you know that this is the beginning of the hadith: what is its beginning? And the story is known, and so on. Then he came out to them and said: and so on. Here there is an emphasis on the meaning of tawakkul (reliance upon Allah): that a person should not resort to sorcery. But what does "do not perform ruqyah" mean, when the Messenger (peace and blessings be upon him) performed ruqyah? The Messenger (peace and blessings be upon him) performed ruqyah and encouraged it. It is not reasonable that this addition, although it is anomalous from the hadith perspective, is rejected from the jurisprudential perspective. Thus, two defects have gathered here: a defect in the chain of narration and a defect in the text. This is the strongest of defects. And I think I have given you the answer and more, if Allah wills.