Bukhari

Hadith Footnote:
And Jarir narrated from Mansur from Abu’d-Duha alone, and he said: "When he (the Prophet sallallahu alayhi wa sallam) would go to a sick person." And Jarir ibn Abdulhamid narrated from Mansur, who narrated from Abu’d-Duha alone, as follows: "When you (the Prophet sallallahu alayhi wa sallam) would visit a sick person."

Hadith Commentary:
From this hadith, it is understood that one should supplicate for the recovery of the sick, whereas from other ahadith it is understood that illness is an expiation for sins and a means of reward. The answer to this is that supplication (dua) is an act of worship, which is not contrary to expiation and reward, because reward and expiation are attained at the very onset of illness, provided that one demonstrates patience.

The one who supplicates earns two types of good deeds (hasanat):
➊ Either he attains his objective, i.e., recovery (shifa) is granted to him, or
➋ In exchange, he receives expiation for sins and reward.

Both of these matters are dependent upon the grace of Allah, the Exalted.
(Fath al-Bari: 10/163)

Hadith Commentary:

By stating this, he uprooted the very foundation of shirk (associating partners with Allah). When none besides Him can remove pain, suffering, or hardship, then calling upon any idol, deity, or saint besides Him is sheer ignorance and foolishness.

Those who seek from the inhabitants of graves should take a lesson from this, as they continuously make requests to the people of the graves day and night and consider the shrines of saints as the direction of their needs.

Whereas the Holy Qur’an itself states: “Indeed, those whom you call upon besides Allah cannot create [even] a fly, even if they gathered together for that purpose.” (Al-Hajj: 73)

Those whom you call upon besides Allah for your needs—all of them together cannot create even a single fly. In this verse, it is said regarding all idols, deities, saints, and righteous people whom people worship.

Hadith Commentary:
(1)
These ahadith clarify the Sunnah method of ruqyah (incantation).
Through this, shirk (associating partners with Allah) is uprooted, as no one besides Allah, the Exalted, can remove afflictions, pain, and distress.
This same teaching is found in the Noble Qur’an.
Allah, the Exalted, says:
“And if Allah touches you with harm, none can remove it except Him; and if He intends good for you, none can repel His bounty. He causes it to reach whomsoever of His servants He wills. And He is the Oft-Forgiving, Most Merciful.” (Yunus: 10/107)

(2)
In the first hadith narrated from Aisha radi Allahu anha, the wording was “yu’awwidh” (he would seek refuge). Imam Bukhari rahimahullah has brought another hadith to clarify that its meaning is to perform ruqyah (incantation), so that, just as in the hadith narrated from Anas radi Allahu anhu, it is established that this too is the ruqyah of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 10/256)

Hadith Commentary:

In light of this hadith, the phrase "healing hand" (dast-e-shifa) has become common. Sometimes, Allah the Exalted places such an effect in certain hands that when they perform ruqyah (spiritual healing) or write a prescription, Allah grants healing through them. Not every physician, doctor, or vaid possesses this quality, except whom Allah wills.

Hadith Commentary:
(1)
The etiquettes of performing ruqyah (spiritual healing) are that the person performing it should pass his right hand over the affected area, so that the blessing of the right hand may be attained. Imam Tabari rahimahullah states that the right hand is passed over as a good omen, hoping that Allah, the Exalted, will remove the illness or affliction. (Fath al-Bari: 10/255) (2)
The term “Hand of Healing” (Dast-e-Shifa) is also derived from this hadith. In some hands, Allah, the Exalted, places healing, so that when they perform ruqyah or write a prescription, Allah grants healing through them. And Allah is the One whose help is sought.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that while reciting these supplicatory words, one should pass the hand over the patient, and that in illness, only Allah Ta'ala can provide help. Medical treatment is merely an apparent means; if Allah Ta'ala wills, it becomes effective, otherwise not. And at the final moment, when cut off from all sides, turning one's attention solely to Allah Ta'ala—this, in action and practice, is the affirmation of tawhid (monotheism) itself, and this statement is equivalent to the kalimah of tawhid. Therefore, the last words of the Prophet (sallallahu alayhi wa sallam), "Allahumma ighfir li waj‘alni ma‘a ar-rafiq al-a‘la" ("O Allah, forgive me and join me with the Highest Companion"), and by "the Highest Companion" is meant Paradise, where the companionship of angels, prophets, and others will be attained. Or by this is meant the prophets, the truthful (siddiqin), the martyrs (shuhada), and the righteous (salihin), who will be united in heart; thus, the singular form is used.

Benefits and Issues:
➊
To seek Allah’s protection through supplication means that he (the Prophet sallallahu alayhi wa sallam) used to supplicate to Allah with these words for protection or deliverance from illness.

➋
At the time of illness, one should supplicate and perform ruqyah (incantation) with the prescribed words, so that by their blessing Allah the Exalted may grant healing.

➌
The power to solve difficulties and to grant healing from illness lies only in the hands of Allah. Even the Noble Prophet (sallallahu alayhi wa sallam) sought healing only from Allah. Prophet Ibrahim (alayhis salam) also said:
﴿وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ﴾ (Ash-Shu‘ara 26:80)
“And when I fall ill, it is He who cures me.”
Therefore, one should ask for health and well-being only from Allah.

➍
By (al-Rafiq al-A‘la) is meant the Prophets and the righteous (awliya) who passed away before the Noble Prophet (sallallahu alayhi wa sallam) and reached Paradise, as is clarified by the next hadith.

➎
The words of the Messenger of Allah (sallallahu alayhi wa sallam) should not be considered as a wish for death. Rather, this is an expression of contentment with Allah’s decree (rida bil-qada’). Wishing for death is prohibited when its cause is distress from worldly difficulties. Wishing for martyrdom is also not prohibited.

Benefits and Issues:

➊ Visiting the sick is a Sunnah of the Prophet (sallallahu alayhi wa sallam).

➋ At the time of visiting, along with comforting the patient, it is also Sunnah to supplicate (make du'a) for him.

➌ Cure is only in the hands of Allah, therefore supplication should also be made to Him alone.