Explanation of the hadith of Ibn 'Abbas (may Allah be pleased with him and his father) that the Prophet (peace and blessings be upon him) visited a Bedouin to check on his health, and that whenever he visited someone to check on their health, he would say

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) transmitted in his book *Riyad al-Salihin*, in the section on what is said for the sick, from Ibn 'Abbas (may Allah be pleased with him and his father) that the Prophet (peace and blessings be upon him) visited a Bedouin to check on his health, and that whenever he visited a sick person to check on them, he would say: The Prophet (peace and blessings be upon him and his family) said "if Allah wills" because this is a declarative statement, not a supplication, because a person should be decisive in their supplication and not say "if you will." For this reason, the Prophet (peace and blessings be upon him and his family) forbade a man from saying, "O Allah, forgive me if You will, O Allah, have mercy on me if You will." Do not say this, because there is no one who can compel Allah; if He wills, He will forgive you and have mercy on you, and if He wills, He will not forgive and not have mercy. "If you will" is only said to one who can be compelled or to one who considers the gift to be too great. And Allah (Glorified and Exalted is He) does not consider anything He gives to be too great. So when you ask Allah, do not say "if You will." As for the saying "if Allah wills" in the statement of the Messenger (peace and blessings be upon him), "No harm, it is a purification, if Allah wills," this is because it is a statement of fact and optimism. He says "no harm," meaning he denies that there is any harm in him, and then he says "if Allah wills" because the entire matter is by the will of Allah (Mighty and Majestic). It is derived from this hadith that it is recommended for one who visits a sick person, when he enters upon him, to say: "No harm, it is a purification, if Allah wills." Then he mentioned the hadith of Jibril's ruqyah for the Prophet (peace and blessings be upon him and his family), that he came to him and said to him: "Are you ill?" He is asking him, meaning are you sick? He said: Then he said: This is the supplication of Jibril, the most noble of the angels, for the Prophet (peace and blessings be upon him), the most noble of the messengers. But Jibril is the most noble of the angelic messengers, while Muhammad is the most noble of the human messengers. He says: "Are you ill?" He said: In this is evidence that there is no harm in a sick person telling people that he is ill when they ask him, and that this is not from the category of complaining. Complaining is when you complain about the Creator to the creation, saying, "Allah has afflicted me with such and such," complaining to the creation about the Lord. This is not permissible. For this reason, Ya'qub said: But if the sick person informs of his illness by way of information, not complaint, there is no harm. For this reason, some of the common people say, "It is information, not complaint, I have such and such," and this is good. In this is evidence that it is recommended to recite this ruqyah over the sick person: "In the name of Allah, I seek healing for you," meaning I recite over you, "from every thing that harms you," generally every thing that harms you, whether it is illness, sadness, worry, grief, or anything else that may be For this reason, He said: It strikes the one who is envied, and the blessing is removed from him because of this eye. For this reason, he said: Meaning: He cures you and removes your illness So he began with the Basmalah at the beginning of the supplication and at the end of the supplication. If a person supplicates with what the Sunnah has brought, that is better, because everything the Sunnah has brought, observing it is better. And if one does not know, he supplicates with what is appropriate, saying, "May Allah heal you, may Allah grant you well-being, I ask Allah for your healing, I ask Allah for your well-being," and the like. In this is evidence that the Prophet (peace and blessings be upon him and his family) in this hadith is evidence that the Prophet (peace and blessings be upon him) is like other humans in that illness befalls him. And in it is also that reciting over the sick person does not contradict the perfection of reliance upon Allah, unlike the one who asks people to recite over him. The one who asks people to recite over him has some deficiency in his reliance upon Allah, because he asked the creation and relied upon their request. But if a person comes to recite over you and you do not prevent him, that does not harm you, and it is not said that this is a deficiency in reliance upon Allah. For this reason, the Prophet (peace and blessings be upon him and his family) recited over others and was also recited over, so this does not contradict the perfection of reliance upon Allah if it is without asking. And Allah is the One who grants success.