Bukhari

Hadith Commentary:
➊
By "Mu'awwidhat" is meant the last two chapters (surahs) of the Noble Qur'an. Generally, "Mu'awwidhah" refers to those words through which protection is sought from devils, illnesses, and other harms. The practice of Aisha (radi Allahu anha) was that she would recite the Mu'awwidhat, perform ruqyah (recite for protection), and then pass the blessed hand of the Prophet (sallallahu alayhi wa sallam) over his body.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) would do this every night: first, he would recite the last three chapters (surahs), perform ruqyah, then blow onto his hands and pass them over his body. The method of the Messenger of Allah (sallallahu alayhi wa sallam) has been described as follows: when he would come to his bed, he would recite the last three chapters, blow onto his hands, and then pass them over his body—first over the head and face, then over the front part of the body.
(Sahih al-Bukhari, Virtues of the Qur'an, Hadith: 5017)
This method of ruqyah has been narrated by Imam Zuhri (rahimahullah).
(Sahih al-Bukhari, Medicine, Hadith: 5735)

Hadith Commentary:
In this way, the effect of the Mu'awwidhat (the chapters of seeking refuge) manifests in the hands and then produces effects on the face as well, which begin to appear visibly on the face. Therefore, reciting the Mu'awwidhat as a means of seeking protection (ruqyah), and then passing the hands over the face, is also a Sunnah.

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam), during his final illness, told Aisha (radi Allahu anha) to perform ruqyah (spiritual healing) for him.
In this, it is clarified that after blowing on the hands, they should first be passed over the face, and then over the body as far as the hands can reach.
(Sahih al-Bukhari, Hadith: 5748) (2)
From this hadith, it is understood that a woman can perform ruqyah on a man.
If there is a mahram relationship between the patient and the one performing ruqyah, or if they are husband and wife, then it is permissible to pass the hands over the patient’s body while performing ruqyah; otherwise, it is not permissible.
In any case, a woman can perform ruqyah on herself, on other women, on her mahram men, and on her husband.
And Allah knows best.

Hadith Commentary:
(1)
By "Mu'awwidhat" is meant Surah Al-Ikhlas, Surah Al-Falaq, and Surah An-Nas. He would recite them, blow into his two hands, and then wipe them over his entire body as much as possible. First, he would wipe his head and face, then pass them over the front part of his body, and he would do this three times.
(Sahih al-Bukhari, Fada'il al-Qur'an, Hadith: 5017)
(2)
A person is often afflicted with troubles due to magic, sorcery, envy and malice, and the mischief and whisperings of Satan. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) chose the Mu'awwidhat for performing ruqyah (protective supplication) over himself, because they provide protection against all these things.
(3)
This does not mean that it is not permissible to perform ruqyah with other Qur'anic verses or transmitted supplications (ad'iyah ma'thurah); however, preference should be given to the Mu'awwidhat because they contain protection against every kind of harm.
This hadith also does not mean that the Messenger of Allah (sallallahu alayhi wa sallam) performed ruqyah with the Mu'awwidhat only during his final illness; rather, the intent of Aisha (radi Allahu anha) is that this ruqyah continued until the last moments of the Messenger of Allah's (sallallahu alayhi wa sallam) life and was never abrogated.
And Allah knows best. (Fath al-Bari: 10/243)

Hadith Commentary:
By "Mu'awwidhat," the three surahs are meant: Surah Al-Ikhlas, Surah Al-Falaq, and Surah An-Nas.
For recitation (ruqyah), the effect of these surahs is truly of an elixir-like status.
It is astonishing regarding those foolish so-called scholars who, using fabricated and meaningless words, perform incantations and turn away from the Qur’anic elixir-like surahs.

Hadith Commentary:
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, during his final illness, would perform ruqyah (spiritual healing) on himself with these surahs.
The narrator asked Imam Zuhri about the method of his ruqyah, so he explained:
He would recite them, then blow upon his hands, and then pass those hands over his face.
(Sahih al-Bukhari, Book of Medicine, Hadith: 5735)
In another narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would recite these surahs at the time of sleeping, as is explicitly stated in the upcoming narration (5017).
This means that from Ibn Shihab Zuhri, two hadiths are narrated with the same chain of transmission.
Some scholars have described reciting them during illness, while others have mentioned reciting them at the time of lying down.
(Fath al-Bari: 9/79)

Hadith Commentary: Benefits and Issues: By "Mu'awwidhat" is meant Surah al-Falaq and Surah an-Nas, or along with them, Surah al-Ikhlas is also included, as the Prophet (sallallahu alayhi wa sallam) used to blow over himself with all three at night before sleeping.

Benefits and Issues:
➊ The Noble Qur'an is a cure not only for spiritual and doctrinal ailments but also for physical illnesses.

➋ The blessing mentioned in the hadith may refer to the recitation of the Qur'an, the blessed hand of the Messenger of Allah (sallallahu alayhi wa sallam), or possibly both.

➌ A wife may perform ruqyah (spiritual healing) for her husband.
If a woman performs ruqyah for a non-mahram man, she should not touch him.

Benefits and Issues:
➊ By "Mu'awwidhat" is meant the last three surahs of the Noble Qur'an, that is, Surah Ikhlas, Surah Falaq, and Surah Nas.

➋ If the illness is such that it affects the whole body (for example, fever), or if the recitation (ruqyah) is for protection and blessing, then one should pass the hand over the entire body from head to toe.

➌ If someone is being given ruqyah, then the hand should be passed over that person's body.

➍ If there is a mahram relationship between the patient and the one performing ruqyah, or if they are husband and wife, then it is permissible to pass the hand over the patient's body while performing ruqyah; otherwise, this should be avoided.

➎ A woman may perform ruqyah on herself, on other women, and on her mahram men or her husband.

Hadith Authentication:
[وأخرجه البخاري 5016، ومسلم 2192/51، من حديث مالك به]

Jurisprudential Explanation:
➊ It is permissible to perform the prescribed (masnun) incantation (dam) and then blow over the body and hands.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) said:
«مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ»
“Whoever among you can benefit his brother, then he must do so.” [صحيح مسلم : 2199 ترقيم دارالسلام: 5727]
● Incantations (dam) and supplications (adhkar) that involve shirk (polytheism) or are contrary to the Book and the Sunnah are not permissible. Likewise, those incantations and supplications whose meaning cannot be understood despite effort—such as “lilt pi, rakat kuchwi, tap tali bao gola brot”—are also not permissible. Only those supplications and prayers should be recited which are established from the Book, the Sunnah, and the pious predecessors (salaf salihin), or at least are not contrary to the Book and the Sunnah.
➌ The Beloved Chosen One, our master Mustafa (sallallahu alayhi wa sallam), despite being the most virtuous of mankind, would still fall ill.
➍ Treating illness through both medicine and supplication (dua) is prescribed (masnun).
➎ It is permissible, and in fact better, to seek blessings (tabarruk) from the established relics (athar) of the Messenger of Allah (sallallahu alayhi wa sallam).
➏ The condition of seeking permission (idhin) for incantations (dam) and supplications (adhkar) is not established from the Book, the Sunnah, or the traditions (athar).