What is the ruling on medical treatment and seeking ruqyah, the difference between them, and does medical treatment fall under the hadith "They do not seek ruqyah"? How do we understand the hadith of A'ishah regarding the command to seek ruqyah?

The questioner : May Allah preserve you, O Shaykh: We want clarification of the hadith of Ibn 'Abbas (may Allah be pleased with him) regarding the Prophet's (peace and blessings be upon him) statement about the seventy thousand who will enter Paradise without reckoning: Is general medical treatment included in this hadith? If it is not included, what is the difference between it and ruqyah, since both are causes? And how do we understand the Prophet's (peace and blessings be upon him) command to A'ishah and others to seek ruqyah from the evil eye? And if we know a man who has been struck by the evil eye, do we command him to seek ruqyah or do we direct him to patience and seeking reward from Allah? I ask for your guidance, and may Allah reward you with good.

The Shaykh : His statement in the hadith of the seventy thousand: means: they do not seek ruqyah from others. However, he (peace and blessings be upon him) commanded medical treatment and directed people to it, saying: The difference between them is from two aspects. The first aspect: A person's attachment to the one performing ruqyah is greater than his attachment to the one providing medical treatment, because if Allah the Exalted decrees that the patient benefits from the ruqyah, the relationship between him and this patient becomes a spiritual relationship, because it is not through a sensory means. And if the relationship is spiritual, one may become misguided by him and say: "This is one of the awliya (close friends of Allah)," or the like, which may lead to a contradiction with shirk (associating partners with Allah). For this reason, it follows: .
Second: In seeking ruqyah from a person, one may seek it from someone who is not qualified for it, because he does not treat with a known sensory means. So this unqualified person performs ruqyah, and then healing occurs, not by the ruqyah itself but at the time of the ruqyah. People also become misguided by this man and think he is one whose supplication is answered and one from whom blessing is sought through his recitation, which is not the case. For this reason, he (peace and blessings be upon him) said: and did not say: "Nor do they seek medical treatment." Accordingly, medicine is sought, whereas as for seeking ruqyah, the best is to leave it. However, if one of the people stepped forward and recited for you and you did not prevent him, then this does not prevent a person from being included in the hadith, because you did not seek the ruqyah. Likewise, if you performed ruqyah on your brother, you are doing him a favor and you do not exit from the characteristics of these seventy thousand by this ruqyah. For this reason, we say: The addition in Sahih Muslim of the phrase: is an anomalous addition that is not authentic. The correct version is: only. As for ruqyah from the evil eye, because the one who casts the evil eye is known, you seek ruqyah from him, because if he performs ruqyah on a person, he benefits from it by the permission of Allah Mighty and Majestic, just like a doctor who treats.

The questioner : ...

The Shaykh : Do we command the one struck by the evil eye to seek ruqyah, or do we command him to be patient? We say: The Messenger (peace and blessings be upon him) directed to attempting to remove the effect of the evil eye, where he commanded the one who cast the evil eye on one of the Companions to take a bath and perform wudu', and that some of his water be taken and poured on the afflicted person until he is healed.