The Hadeeth where Prophet (ﷺ) said that 70000 people will enter paradise without reckoning and one of their characteristics are that they didn’t make ruqyah. Please clarify. Is it allowed to request ruqyah?
Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbas (رضى الله عنه) that the Messenger of Allah (ﷺ) said: “Seventy thousand of my ummah will enter Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery and they put their trust in their Lord.” These people will enter Paradise without being brought to account because of the perfection of their Tawheed, their complete trust in Allah and their independence from people.
The one who asks for ruqyah from others is not included in that seventy thousand who will enter Paradise without being brought to account, due to the shortfall in their trust in Allah, because asking for ruqyah involves a kind of humiliation and need of the raaqi (the one who performs ruqyah), and part of complete trust and Tawheed is that the Muslim should not ask people for anything.
Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (رضى الله عنه) said: We were with the Messenger of Allah (ﷺ), nine or eight or seven (people) and he said: “Will you not swear allegiance to the Messenger of Allah (ﷺ)?” We had only recently sworn our allegiance, so we said: We have sworn our allegiance to you, O Messenger of Allah (ﷺ). He said: “Will you not swear allegiance to the Messenger of Allah (ﷺ)?” We said: We have already sworn our allegiance to you, O Messenger of Allah. Then he said: “Will you not swear allegiance to the Messenger of Allah (ﷺ) ?” We held out our hands and said: We swear our allegiance to you, O Messenger of Allah. Tell us on what basis we should swear allegiance to you? He said: “On the basis that you will worship Allah and not associate anything with Him, and (you will perform) the five daily prayers and you will obey Allah – and he whispered – and you will not ask the people for anything.” I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them.
Ibn Al-Qayyim (رحمه الله) said:
‘That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them. Hence he said “and they put their trust in their Lord.” Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed’. 
The scholars of the Standing Committee for Issuing Fatwas said: ‘What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would harm them and to bring that which would benefit them’. 
Actually the text of the hadith that they don’t request ruqyah itself in other words that they put their trust in Allah but doesn’t mean that if somebody ask for ruqyah they may not do so or that somebody may not do ruqyah without their request. So, that is a special category.
Shaykh Ibn Baaz (رحمه الله) said:
This Hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet (ﷺ) told ‘Aa’ishah to ask for ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (رضى الله عنه), whose name was Asma’ bint ‘Umays (رضى الله عنها), to seek ruqyah for them. This indicates that there is nothing wrong with that when there is a need to ask for ruqyah.
And Allah knows best.
 Zaad al-Ma‘aad, 1/475
 Fataawa al-Lajnah al-Daa’imah, 24/397
 Majmoo‘ Fataawa Ibn Baaz, 25/118-119< Back to Questions