If a person does not go to the fortune-teller, but the fortune-teller takes the initiative to help him, what is the ruling?

The questioner : Does the ruling on going to fortune-tellers differ from the ruling on not going and being treated? I mean, a person is in his home, he did not go, and a fortune-teller prepared to help him on his own.

The Shaykh : Pardon me, what was the last sentence?
The student : A fortune-teller prepared to come to treat him on his own, without a request from him.

The questioner : No, he does not come from far away to treat him.
The student : A fortune-teller prepared to treat this patient without a request from the patient; he does not go, and he does not come.

The Shaykh : If he is pleased with it, it is as if he had gone. If he is pleased with the fortune-teller coming to treat him with his fortune-telling, it is as if he had gone to him himself.
The student : If he sent him to him without going or returning.

The Shaykh : With his consent, as the Egyptians say, "with his consent," the earth is inhabited, the earth is inhabited.

The questioner : And he concluded the matter from his side, and sorcery and possession are unseen matters from his side... and this person returned to health, does the patient incur sin?
The student : If he is pleased.

The Shaykh : Do you not know that in some narrations it is said: ... If the matter had stopped at intention alone and no action was associated with it, the affair would have been easy. Why? Perhaps the doubt came to you from here. Why? Because of his saying (peace and blessings be upon him): . So if the matter stopped at the pleasure of the heart alone and the fortune-teller did not come, this is pardonable. But if the fortune-teller came and he interacted with him, may Allah forbid, I mean the patient, the matter went beyond being a matter of the heart and entered into becoming a practical matter. This is in addition to the fact that it is not the habit of a Muslim to despair of the mercy of Allah. This is from one side, and from another side, not to despair of the means or the lawful remedies, whether they are material or spiritual and moral. He does not despair. I mean, as came from Umm Salama and was narrated as marfu': . So it is not reasonable for a person to say, "There is no lawful medicine left except the forbidden medicine," like one who says, "There is nothing left before me for seeking sustenance except the forbidden." Allah is Greater. All these paths that Allah (Mighty and Majestic) sent down for His servants to obtain lawful sustenance, and yet a Muslim imagines that all these paths are closed before him and nothing remains except the cause of zina, open sinfulness, lewdness, theft, and the like, and selling what is not permissible, and so on. Likewise, it is not befitting for a Muslim to think of a forbidden treatment, and there is, as he (peace be upon him) said: . Do you see when a Muslim hears this authentic Prophetic hadith: , does it occur to him that it means a medicine, even if it is forbidden? No. Does it occur to him that it intends a medicine, even if it is impure? No. So what occurs to him? That He sent down for him a lawful medicine. But the answer is in the complete hadith in al-Hakim's al-Mustadrak, from the hadith of Abdullah ibn Mas'ud, who said: The Messenger of Allah (peace and blessings be upon him) said: . And we return to say: We ask Allah for your speedy recovery, and may your reward be great.
The student: Amen.

The Shaykh : And may Allah's peace and mercy and blessings be upon you. Do not distress yourself, and may Allah bless you. Oh Allah.