Muslim

Hadith Commentary:
The absolute mujtahid, the leader of the hadith scholars, Imam al-Muhaddithin, Imam al-Bukhari rahimahullah, has gathered many rulings under this chapter and the narrated hadith.

The Companions of the Prophet, radi Allahu anhum, were on a journey, and at that time, there was no custom of hotels. Among the Arabs, hospitality was considered the greatest virtue. Therefore, the noble Companions, radi Allahu anhum, requested the people of the tribe for hospitality for one night, but they refused. Coincidentally, during this time, the chief of that tribe was bitten by a snake or a scorpion.

Hafiz Ibn Hajar rahimahullah has transmitted a statement indicating that the chief’s mind had become disturbed. In any case, whatever the situation, the people of the tribe came to the Companions, radi Allahu anhum, seeking ruqyah (spiritual healing), and the narrator of this hadith, Abu Sa’id radi Allahu anhu, expressed his willingness and agreed upon a payment of thirty sheep as a fee.

Accordingly, he recited Surah al-Fatihah over the chief seven times or three times and performed ruqyah. By Allah’s command, the chief was cured, and the people of the tribe presented the sheep, which the Companions, radi Allahu anhum, reported to the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam approved of their action and, to encourage them, instructed that a share of the sheep be set aside for himself in the distribution.

The narration of Shu’bah has been connected by al-Tirmidhi with this wording, and Imam al-Bukhari rahimahullah has also mentioned it in the Book of Medicine with an ‘an‘anah (chain with “from” instead of direct transmission).

From this hadith, it is established that performing ruqyah with verses of the Qur’an and similarly with other transmitted supplications and remembrances is permissible. In another narration, it is clearly mentioned: “There is no harm in ruqyah as long as it does not contain words of shirk.” If there are no polytheistic words, there is no objection to performing ruqyah.

However, those who use polytheistic words or invoke the names of saints and spiritual leaders in their incantations are, in the sight of Allah, mushrik (polytheists). A monotheistic Muslim should never be involved in such deceptions and should keep away from such polytheists and fraudulent amulet and incantation practitioners, for nowadays such tricks are widespread.

Some scholars have derived from this hadith the permissibility of taking a fee for teaching the Qur’an. The author of al-Muhadhdhab writes:

“And among the evidences for permissibility is the hadith of ‘Umar mentioned earlier in the Book of Zakat, that the Prophet sallallahu alayhi wa sallam said to him: ‘Whatever comes to you from this wealth without you asking for it or aspiring for it, then accept it.’ And among the evidences for permissibility is the famous hadith of ruqyah which al-Bukhari narrated from Ibn ‘Abbas, and in it: ‘The most deserving thing for which you take a wage is the Book of Allah.’” (p. 268)

And among the evidences for permissibility is the hadith of ‘Umar radi Allahu anhu, which has already passed in the Book of Zakat. The Noble Prophet sallallahu alayhi wa sallam said to him that whatever wealth comes to you without you asking for it or looking for it, accept it. And another evidence for permissibility is the hadith in which the incident of ruqyah is mentioned, which Imam al-Bukhari narrated from Ibn ‘Abbas radi Allahu anhu, and in it is also mentioned that without doubt, the thing for which you are most entitled to take a wage is the Book of Allah.

The author of Lum‘at writes:

“And in it is evidence that performing ruqyah with the Qur’an and taking a fee for it is undoubtedly permissible.”

That is, in this there is evidence that performing ruqyah with the Qur’an and taking a fee for it is, without doubt, permissible.

A similar incident is mentioned in Musnad Imam Ahmad and Abu Dawud, narrated from Kharijah ibn Salat from his uncle. The narrator says:

“We returned from the presence of the Messenger of Allah sallallahu alayhi wa sallam and came upon a tribe of the Arabs. They said: ‘We have been informed that you have come from this man with some good. Do you have any medicine or ruqyah? For we have a madman in chains.’ He said: ‘We said: Yes.’ He said: ‘They brought a madman in chains. I recited over him the Opening of the Book (Surah al-Fatihah) for three days, morning and evening. Every time I finished it, I would gather my saliva and spit. It was as if he was released from a tether.’ He said: ‘They gave me a reward, but I said: No, not until I ask the Messenger of Allah sallallahu alayhi wa sallam.’ He said: «كُلْ فَلَعَمْرِي مَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ لَقَدْ أَكَلْتَ بِرُقْيَةِ حَقٍّ» (Narrated by Ahmad and Abu Dawud)”

The summary is that we, having left the service of the Messenger of Allah sallallahu alayhi wa sallam, passed by an Arab tribe. They said to us that we have heard that you have come from that man (i.e., the Messenger of Allah sallallahu alayhi wa sallam) with some good, meaning you have learned the Qur’an and the remembrance of Allah from the Messenger. We have a madman chained up. If you have any medicine or ruqyah, please help us. We said: Yes, we have. So they brought a man bound in chains, and I recited Surah al-Fatihah over him morning and evening for three days. After reciting the surah, I would gather my saliva in my mouth and spit on him. Eventually, the patient became as free as a camel released from its tether, meaning he was cured. The people of the tribe wanted to give me a fee, but I sought permission from the Prophet sallallahu alayhi wa sallam. He said: People eat others’ wealth through false and deceitful ruqyah, but you have performed a true and rightful ruqyah, for which taking food is lawful and halal.

From this, it is also understood that the prevalence of false ruqyah practitioners and deceivers has existed since earlier times, and many naive people, due to their natural weakness, have continued to fall prey to such people.

Reading the histories of ancient nations such as the Chaldeans, Egyptians, Semites, etc., it becomes clear that most of them were staunch believers in ruqyah, incantations, and spells. Many even believed that life and death were in the hands of such deceitful ruqyah practitioners.

Alas, the Muslim Ummah has not remained safe from these diseases, and among them too, many polytheistic practices have become common under the names of incantations and spells. Even now, a large number of the public fall prey to such deceivers. Many write amulets and talismans using only numbers, of which they themselves have no knowledge. Many simply write the names of saints, dervishes, or deceased elders. Some write “Ya Jibril, Ya Mikail, Ya ‘Azra’il” and have people use them. Some write fabricated polytheistic supplications, thereby becoming polytheists themselves and making others polytheists. Some mislead people by writing the name of Pir Baghdadi rahimahullah.

In short, a large number of Muslims are victims of such tricks. Those who make amulets and talismans and consume people’s wealth through such deception and fraud should reflect on what face they will show to Allah and His beloved Prophet sallallahu alayhi wa sallam on the Day of Judgment.

This note was written today, 29th Dhu al-Hijjah 1389 AH, near Maqam Ibrahim at the time of Maghrib, and with the help of Allah, was reviewed on 2nd Safar 1390 AH while sitting on the platform of the Ashab al-Suffah in the Prophet’s Mosque in Madinah al-Munawwarah.

Hadith Commentary:
(1)
Reciting Surah Al-Fatihah for ruqyah (spiritual healing) and taking a wage in return is permissible, as is clearly understood from this hadith. In other narrations, it is explicitly mentioned that the one performing the ruqyah had agreed upon receiving thirty sheep. The owner of these sheep was a single individual; however, distributing them among others was only morally commendable. The Messenger of Allah (sallallahu alayhi wa sallam) said to reassure them:
“Include my share among these sheep,”
so that they would be further assured that the mentioned wealth was lawful (halal) and pure for them.

(2)
This hadith also shows that it is permissible to recite Qur’anic verses as ruqyah (incantation or spiritual healing), and likewise, those incantations whose words are not found in the Qur’an and Hadith but whose meaning is clear and not contrary to the Qur’an and Hadith, it is also permissible to use them in practice.

(3)
Regarding taking a wage for teaching the Qur’an, our inclination is that it is permissible, and the wage is not for teaching the Qur’an itself, but rather for binding the teacher to a commitment, because this commitment restricts him and he cannot easily come and go elsewhere. On this basis, whatever is given to him is not a wage for his work, but rather compensation for the time he has devoted to teaching the Qur’an. Therefore, the severe warning mentioned regarding this issue applies to a different context, and the situation in which the wage is permitted is of another kind.
And Allah knows best.

(4)
Finally, Imam al-Bukhari (rahimahullah) has mentioned an additional chain of narration for this hadith, which Imam al-Tirmidhi (rahimahullah) has also narrated. Imam al-Bukhari has also reported it, but in his narration, there is no explicit mention of hearing (tasrih al-sama‘).
(Sahih al-Bukhari, Kitab al-Tibb, Hadith: 5749)
On this basis, we have referenced Imam al-Tirmidhi, because in his narration, there is explicit mention of hearing.
(Jami‘ al-Tirmidhi, Kitab al-Tibb, Hadith: 2064)

In the present era, certain individuals with a particular mindset are exaggerating the issue of taking remuneration for religious matters. According to them, whether one takes payment for ruqyah (spiritual healing), or accepts a stipend or compensation for teaching the Qur’an and religious sciences, all of it is unlawful and forbidden. However, remuneration for the Qur’an and religious matters can be of two types:

(1) **Remuneration for Ruqyah (spiritual healing):**
There is consensus among all scholars regarding its permissibility.

(2) **Remuneration for teaching the Noble Qur’an and other religious matters:**
Only the early Hanafi scholars among the Ummah declared it impermissible, but this fatwa was refuted from within their own ranks. The later Hanafis themselves rejected this rare fatwa through analogy (qiyas) and declared remuneration for religious matters to be permissible. It should be noted that it is not established from Imam Abu Hanifah that remuneration for religious matters is impermissible. The mere attribution of this view to the Imam by some Hanafis is not proof of its authenticity.

Thus, in light of the Shari’ah evidences, it is permissible according to Muslims to take remuneration for teaching the Noble Qur’an and religious matters. There is no objection to this in any way.

➊ The jurist of the Ummah, Imam Bukhari rahimahullah (194–256 AH), by mentioning this hadith in “Kitab al-Ijarah” (Book of Hiring) and “Kitab al-Tibb” (Book of Medicine), has proven that it is permissible to take remuneration for the Noble Qur’an and religious matters.

* The commentator of Sahih Bukhari, Allamah Abu al-Hasan, Ali ibn Khalaf, Ibn Battal rahimahullah (d. 449 AH), in his commentary on this hadith, says:
«ولا فرق بين الأجرة على الرقَى، وعلى تعليم القرآن ؛ لأن ذلك كله منفعة . وقوله عليه السلام : ”إن أحق ما أخذتم عليه أجرًا ؛ كتاب الله“ هو عام يدخل فيه إباحة التعليم وغيره.»
“There is no difference between remuneration for ruqyah and remuneration for teaching the Noble Qur’an, because both matters are based on benefit. Furthermore, the Messenger of Allah sallallahu alayhi wa sallam said that the best thing to take remuneration for is the Book of Allah. This statement is general and includes the permissibility of taking remuneration for teaching and other such matters.” [شرح صحیح البخاری: 6/ 406، مکتبة الرشد، الریاض، 2003ء]

* The famous Hanafi scholar, Allamah Abu Muhammad, Mahmud ibn Ahmad, ‘Ayni (762–855 AH), writes in his commentary on Sahih Bukhari:
«مطابقته للترجمة من حيث إن فيه جواز الأجرة لقرائة القرآن، وللتعليم أيضا، وللرقيا به أيضا لعموم اللفظ.»
“The relevance of this hadith to the chapter heading is that it establishes the permissibility of taking remuneration for reciting the Noble Qur’an, teaching it, and performing ruqyah with it, because the wording of the hadith is general.” [عمدة القاري شرح صحيح البخاري:95/12، دار إحياء التراث العربي، بيروت]

* Allamah Muhammad ibn Isma’il, Amir San’ani rahimahullah (1099–1182 AH) writes:
«وذكر البخاري لهذه القصة فى هذا الباب وإن لم تكن من الأجرة على التعليم وإنما فيها دلالة على جواز أخذ العوض فى مقابلة قراءة القرآن لتأييد جواز أخذ الأجرة على قراءة القرآن تعليماً أو غيره إذ لا فرق بين قراءته للتعليم وقراءته للطب.»
“Imam Bukhari rahimahullah mentioned this incident in the context of remuneration for the Noble Qur’an. Although this hadith does not explicitly mention remuneration for teaching, it does mention taking compensation for reciting the Noble Qur’an. Imam Bukhari rahimahullah cited this hadith to establish the permissibility of taking remuneration for reciting the Noble Qur’an for teaching or any other purpose (such as healing), because there is no difference between reciting the Qur’an for teaching or for healing.” [سبل السلام في شرح بلوغ المرام: 117/2، دارالحديث]

➋ The crown of Ahl al-Sunnah, Imam Shafi’i rahimahullah (150–204 AH), as quoted by Imam Tirmidhi rahimahullah, writes:
«ورخص الشافعي للمعلم أن يأخذ على تعليم القرآن أجرا، ويري له أن يشترط على ذلك، واجتج بهذا الحديث.»
“Imam Shafi’i rahimahullah has granted concession for the teacher to take remuneration in exchange for teaching the Noble Qur’an. He also considers it permissible to stipulate (the payment) in advance. The Imam derived this ruling from this very hadith.” [سنن الترمذی، تحت الحدیث: 2063]

➌ The jurist and hadith scholar, Hafiz, Abu Sulayman, Hamd ibn Muhammad Khattabi rahimahullah (319–388 AH) writes:
“This hadith establishes the permissibility of taking remuneration for teaching the Noble Qur’an. If it were forbidden, the Messenger of Allah sallallahu alayhi wa sallam would have ordered the Companions to return the sheep. When the Prophet sallallahu alayhi wa sallam approved their action and said, ‘You have done well,’ and also approved of the remuneration they took, and further said, ‘Set aside a share for me as well,’ all these points prove that remuneration for religious matters is permissible in every respect.” [معالم السنن:101/3، المطبعة العلمیّة، حلب، 1932ء]

➍ Imam Ibn Hibban rahimahullah (d. 354 AH) established a chapter on this hadith as follows:
«ذكر الإخبار عن إباحة المرء الأجرة على كتاب الله جل وعلا.»
“Mention of the hadith indicating the permissibility of taking remuneration for the Book of Allah.” [صحيح ابن حبان:546/11، قبل الحديث:5146، مؤسسة الرسالة، بيروت،1993ء]

➎ Hafiz Ali ibn Ahmad ibn Sa’id, Ibn Hazm rahimahullah (384–456 AH) says:
“It is permissible to take monthly or lump-sum remuneration for teaching the Noble Qur’an and hadith. Likewise, it is permissible to take remuneration for performing ruqyah, writing copies of the Qur’an (mushaf), and writing books of hadith, because there is no evidence (in divine revelation) prohibiting this. On the contrary, its permissibility is established, as has been narrated to us with the chain of Imam Bukhari rahimahullah.” [المحلّٰی بالآثار:18/7، دارالفکر، بیروت]

➏ The words of Imam Bayhaqi rahimahullah (384–458 AH) in his chapter heading are:
«باب أخذ الأجر علی كتاب الله تعالیٰ.» “The mention of taking remuneration for the Book of Allah.” [السنن الکبریٰ:397/7، دارالکتب العلمیة، بیروت، 2003ء]

* And in another place, he writes:
«باب أخذ الأجرة علی تعليم القرآن والرقية به.» “The mention of taking remuneration for teaching the Noble Qur’an and for ruqyah.” [ایضاً : 205/6]

➐ Hafiz Abu Muhammad, Husayn ibn Mas’ud Baghawi rahimahullah (d. 516 AH) says:
“This hadith is evidence that it is permissible to take remuneration for teaching the Noble Qur’an and to stipulate it. This is also the view of Imam Ata ibn Abi Rabah and Imam Hakam ibn Utaybah. Imam Malik, Imam Shafi’i, and Abu Thawr rahimahumullah also hold this view. Imam Hakam said: I have not heard any jurist consider remuneration for religious matters to be disliked. This hadith is also evidence that ruqyah can be performed with the Noble Qur’an and the remembrance of Allah, and that it is permissible to take remuneration for it.” [شرح السنة:268/8، المكتب الإسلامي، بيروت، 1983]

➑ The commentator of Sahih Muslim, Hafiz Abu Zakariyya, Yahya ibn Sharaf Nawawi rahimahullah (631–676 AH), writes in his commentary on this hadith:
“The statement of the Prophet sallallahu alayhi wa sallam, ‘Take the sheep from them and set aside a share for me as well,’ is explicit that it is permissible and lawful to take remuneration for performing ruqyah with Surah al-Fatihah and the remembrance of Allah, and there is no dislike in it. The same ruling applies to teaching the Noble Qur’an. This was the view of Imam Shafi’i, Imam Malik, Imam Ahmad, Imam Ishaq ibn Rahwayh, Imam Abu Thawr, other predecessors, and later scholars. Yes, Imam Abu Hanifah prohibited remuneration for teaching the Noble Qur’an, but he too permitted remuneration for ruqyah.” [المنھاج شرح مسلم بن الحجاج:188/14، دار إحياء التراث العربي، بيروت، 1392ھ]

➒ The famous exegete, Allamah, Abu Abdullah, Muhammad ibn Ahmad Qurtubi rahimahullah (600–671 AH) writes:
“Taking remuneration for teaching the Qur’an is considered permissible by Imam Malik, Shafi’i, Ahmad ibn Hanbal, Abu Thawr, and most scholars, because in the authentic hadith in Sahih Bukhari regarding the ruqyah performed by Sayyiduna Ibn Abbas radi Allahu anhuma, the Prophet sallallahu alayhi wa sallam said that the best remuneration is that which is taken for the Book of Allah. This Prophetic statement is explicit and removes any disagreement, so it is necessary to rely upon it.” [الجامع الأحكام القرآن تفسير القرطبي:335/1، دارالكتب المصرية، القاھرة،1964ء]

**Was this the right of hospitality?**
Some people, in order to deny the clear ruling established by this hadith, claim that the sheep were not taken as remuneration for ruqyah, but rather as the right of hospitality, since the people had refused to host them.
* Firstly, such a claim is in clear contradiction to the explicit words of the Messenger of Allah sallallahu alayhi wa sallam, because he not only called it remuneration for the Qur’an, but also described it as the best remuneration.
* Secondly, in none of the narrations of this hadith is there any wording indicating that the Companions took the sheep as the right of hospitality. None of the predecessors of the Ummah have said such a thing.
* Thirdly, the predecessors of the Ummah and the jurists of Islam have considered it remuneration for ruqyah, not the right of hospitality.
* The reality is that although those people refused to offer hospitality, the Companions did not take the right of hospitality from them, but rather took compensation for ruqyah.

**Citing a hadith as evidence:**
Some people present the following hadith of the Messenger of Allah sallallahu alayhi wa sallam:
«إن نزلتم بقوم فامر لكم بما ينبغي للضيف فاقبلوا فإن لم يفعلوا فخذوا منهم حق الضيف.»
“If you stop at the people of a tribe and they offer you hospitality befitting a guest, accept it. If they do not, then take the right of the guest (by force) from them.” [صحيح بخاري:2461]
They argue, based on this hadith, that in the aforementioned incident, the Companions took the sheep as the right of hospitality.
But such a claim is completely incorrect, because:
➊ If the Companions had acted upon this hadith, they would have immediately and forcibly taken the right of hospitality from those people in accordance with the command of the Messenger of Allah sallallahu alayhi wa sallam. There would have been no reason to perform ruqyah and then take the sheep. If their chief had not been bitten by a harmful creature, would the Companions (God forbid) have disobeyed the above Prophetic command!
➋ Even if it is accepted that the Companions took the right of hospitality and not remuneration for the Qur’an, then what would be the meaning of the statement of the Messenger of Allah sallallahu alayhi wa sallam after hearing the incident, that the best remuneration is that which is taken for the Qur’an? When the Messenger of Allah sallallahu alayhi wa sallam himself called it remuneration for the Qur’an, how can any member of the Ummah call it the right of hospitality?
➌ Moreover, the statement of the Messenger of Allah sallallahu alayhi wa sallam is general, while this incident is specific. Even if, hypothetically, the sheep were the right of hospitality, the statement of the Messenger of Allah sallallahu alayhi wa sallam establishes the permissibility of remuneration for the Qur’an, which is a clear proof for us.

* Hafiz Abu Abdullah, Muhammad ibn Ahmad ibn Uthman Dhahabi rahimahullah says:
Some of our companions have answered this hadith by saying... the right of hospitality was obligatory, but they did not offer it... I say: We will act upon the general statement of the Messenger of Allah sallallahu alayhi wa sallam, not upon the specific cause. The Messenger of Allah sallallahu alayhi wa sallam (generally) said: “Indeed, the best thing for which you can take remuneration is the Book of Allah.” [تنقيح التحقيق في أحاديث التعليق:132/2، دارالوطن، الرياض،2000ء]

Even if, by force of interpretation, one were to consider the compensation in this hadith as the right of hospitality—thus disregarding justice and denying the statements of the predecessors of the Ummah—what would be said about the hadith of Sayyiduna ‘Alaqah ibn Sahar radi Allahu anhu? He too took one hundred sheep as compensation for ruqyah, and when he asked the Messenger of Allah sallallahu alayhi wa sallam, the Prophet declared it to be remuneration for ruqyah and permitted it. He neither requested the right of hospitality nor did the people refuse to give it!

**Writing of Mushafs and their buying and selling:**
In ancient times, copies of the Qur’an (mushaf) were prepared by commissioning scribes; in the present era, after writing, they are printed. In both cases, remuneration must be given and received, and after the copies are prepared, they reach the public only after passing through the stage of buying and selling. Citing the aforementioned ahadith from Sahih Bukhari and Sahih Muslim as evidence for the permissibility of this remuneration:
◈ The well-known jurist and hadith scholar, Hafiz, Abu Sulayman, Hamd ibn Muhammad, Khattabi rahimahullah (319–388 AH) says:
«وفي الحديث دليل علي جواز بيع المصاحف واخذ الاجرة علي كتبها، وفيه اباحة الرقية بذكر الله في اسمائه، وفيه اباحة اجر الطبيب والمعالج، وذلك ان القرائة والرقية والنفث فعل من الافعال المباحة، وقد اباح له اخذ الاجرة عليها، فكذلك ما يفعله الطبيب من قول ووصف وعلاج، فعل لا فرق بينها۔»
“This (hadith about taking sheep for ruqyah) is evidence that buying and selling of mushafs and taking remuneration for writing them is permissible. It also proves that performing ruqyah by reciting the blessed names of Allah is permissible, and that the remuneration of a physician or healer is also permissible, because recitation, ruqyah, and blowing (for healing) are permissible, and the Messenger of Allah sallallahu alayhi wa sallam permitted remuneration for these actions. Similarly, the physician who gives advice, details of the illness, and prescribes treatment, these are also actions. There is no difference between these actions and those for which the Messenger of Allah sallallahu alayhi wa sallam permitted remuneration.” [معالم السنن:101/3، المطبعة العلميّة، حلب، 1932ء]

**The unanimous opinion of the Companions and Successors:**
◈ Imam Shu’bah ibn Hajjaj rahimahullah narrates:
«سألت معاوية عن أجر المعلم، فقال: أري له أجرا، قال شعبة: وسألت الحكم، فقال: لم أسمع أحدا يكرهه.»
“I asked Mu’awiyah ibn Qurrah, the Tabi’i, rahimahullah, about the remuneration of a teacher. He replied: I consider remuneration for this to be permissible. I (Shu’bah) asked Hakam ibn Utaybah, the Tabi’i, and he replied: I have not heard any (Companion or Successor) jurist consider it disliked.” [مسند على بن الجعد، الرقم :1103۔1105، موسسة نادر، بيروت، 1990، و سنده صحيح]

◈ Khalid Hadhdha, the Tabi’i, rahimahullah, narrates:
«سألت أبا قلابة عن المعلم يعلم، ويأخذ أجرا، فلم يربه بأسا.»
“I asked Abu Qilabah, Abdullah ibn Zayd, the Tabi’i, rahimahullah, whether a teacher who takes remuneration for teaching is (doing something impermissible)? But he did not consider there to be any harm in it.” [المصنف فى الأحاديث ولآثار:340/4، الرقم:20831، مكتبة الرشد، الرياض 1409ه، وسنده صحيح]
↰ Some scholars chose not to take remuneration, not because they considered it forbidden, but because they considered abstaining from it to be better. However, none of the Companions or Successors ever held the view that it was forbidden.

Readers have seen that Ahl al-Sunnah unanimously consider remuneration for religious matters to be permissible. Only the early Hanafis considered it impermissible.
◈ The commentator of Sahih Bukhari, Hafiz, Abu al-Fadl, Ahmad ibn Ali ibn Muhammad, Ibn Hajar al-‘Asqalani rahimahullah (773–852 AH) says:
«وقد نقل عياض جواز الاستئجار لتعليم القرآن عن العلماء كافة، إلا الحنفية.»
“Qadi ‘Iyad rahimahullah has narrated the permissibility of remuneration for teaching the Noble Qur’an from all the scholars, except the Hanafis.” [فتح الباري شرح صحيح البخاري:213/9، دار المعرفة، بيروت، 1379ه]

And even these early Hanafis considered it permissible to take remuneration for ruqyah with the Qur’an, as:
◈ Allamah, Abu Ja’far, Ahmad ibn Muhammad ibn Salamah, Tahawi rahimahullah (238–321 AH), as quoted by Allamah ‘Ayni al-Hanafi (762–855 AH), writes:
«وقال الطحاوي : ويجوز الأجر على الرقى، وإن كان يدخل فى بعضه القرآن.»
“Imam Tahawi al-Hanafi rahimahullah says: It is permissible to take remuneration for ruqyah, even though some ruqyah consists of the Noble Qur’an.” [عمدة القاري شرح صحيح بخاري 96/12، دار احياء التراث العربي، بيروت]

Hadith Commentary:
➊
The person performing the ruqyah (spiritual healing) is the very narrator of the hadith, Abu Sa'id al-Khudri radi Allahu anhu, as is evident from other narrations.
(: Sahih al-Bukhari, Book of Medicine, Hadith: 5736)

➋
From this hadith, the virtue of Surah al-Fatihah is established in that it contains the Most Beautiful Names (Asma’ al-Husna) and the Lofty Attributes (Sifat ‘Ulya) of Allah.
Not only are its themes of the highest order, but it is also effective for ruqyah (spiritual healing).
In some narrations, it is also referred to as Surah al-Ruqyah.
(: Sahih al-Bukhari, Book of Medicine, Hadith: 5736)

➌
This hadith shows that performing ruqyah (spiritual healing) is permissible, and it is also allowed to take compensation for it. However, making it a profession and a means of livelihood is not correct.
And Allah knows best.

Explanation:
1:
That is, the thought occurred whether these are lawful (halal) for us or not.

2:
The majority of scholars state that it is permissible to take a wage for the call to prayer (adhan), making up missed prayers (qada), leading the prayer (imamah), and teaching the Qur’an. This is because, in Sahih Bukhari, there is the narration of Ibn Abbas regarding taking a wage for teaching the Book of Allah, and the hadith of Abu Sa’id al-Khudri about reciting Surah al-Fatihah as a ruqyah (incantation) and taking a wage for it, which is also in Sahih Bukhari. Similarly, in the two Sahihs (Sahih Bukhari and Sahih Muslim), there is the hadith of Sahl ibn Sa’d in which the Prophet (sallallahu alayhi wa sallam) made a few verses of the Qur’an as the dowry (mahr) for a man’s marriage. All of these narrations are evidence for its permissibility.

Benefits and Issues:
➊ Hospitality to a traveling guest is obligatory, especially where there are no other means or resources available.

➋ Treating a polytheist and performing ruqyah (spiritual healing) for him is permissible.

➌ If someone is miserly regarding the right of hospitality, then it is permissible to take one’s right from him, as has been mentioned in previous hadiths such as 3748, etc.

➍ It is permissible to stipulate a fee for performing ruqyah (spiritual healing).

➎ It is obligatory to avoid doubtful sustenance.

➏ Surah Al-Fatihah is an excellent and effective ruqyah (spiritual healing). This surah is also called Surah Ash-Shifa (the Surah of Healing). The effectiveness of ruqyah is connected to the faith, certainty, and determination of the one performing it, as well as the one for whom it is performed. Therefore, if ijtihadi (reasoned) and qiyasi (analogical) forms of ruqyah and spiritual healing are not contrary to the principles and regulations of the Shari’ah, then there is no harm in benefiting from them.

Benefits and Issues:

(1)
Ruqyah means to recite something and blow over the patient so that, by its blessing, he may be cured. In Urdu, this is called "dum jhaad."

(2)
That ruqyah is permissible in which verses of the Qur'an, prescribed supplications, or such words are recited whose meaning is not contrary to the Shari'ah. Any ruqyah whose words are contrary to the Shari'ah is not permissible, such as:
(lī khamsatun utfi bihā harr al-wabā’ al-hātimah. al-Mustafā wa al-Murtadā wa ibnāhumā wa al-Fātimah)
"I extinguish the heat of the destructive plague by means of five personalities: al-Mustafa (sallallahu alayhi wa sallam), Ali al-Murtada, their two sons (Hasan and Husayn), and Fatimah."
Similarly, one should also avoid words in any non-Arabic language whose meaning is unknown, as it is possible that the phrase contains a polytheistic meaning, such as "Ahya Ishrahya," etc.

(3)
Whenever the Islamic government sends someone to a remote area for the fulfillment of an obligation, and he needs help from someone along the way, it is the duty of the public to provide him with food, etc.
It is narrated from Hazrat Uqbah bin Amir (radi Allahu anhu) that he said:
We said:
O Messenger of Allah (sallallahu alayhi wa sallam)! You send us (for some task), and on the way, we stay with the people of a settlement or a tribe, but they do not host us. What do you command in this situation? The Messenger of Allah (sallallahu alayhi wa sallam) said to us:
"When you stay with a people and they provide for you what is appropriate for a guest, then accept it. If they do not do so, then take from them yourselves the right of hospitality that they should have fulfilled." (Sahih al-Bukhari, al-Adab, Chapter: Honoring the Weak and Serving Them..., Hadith: 2137)

(4)
The noble Companions requested food in accordance with the above-mentioned law. When those people refused, Allah, the Exalted, caused them to receive their right by another means.

(5)
The noble Companions should become completely reassured and their hesitation should be removed.

(8)
Sometimes, it is also permissible to ask for and take a gift when there is some benefit in it; however, making ruqyah (dum jhaad) into a business is not appropriate.

Takhrij:
«أخرجه البخاري، الإجارة، باب ما يعطي في الرقية علي أحياء العرب بفاتحة الكتاب، قبل حديث:2276.»©

Explanation:
From this hadith, it is understood that it is permissible to take compensation for teaching, writing, printing, etc., of the Noble Qur’an. This is the opinion of Imam Shafi’i, Imam Malik, and Imam Ishaq rahimahumullah. However, according to Imam Abu Hanifah rahimahullah, it is not permissible to take a salary for teaching the Qur’an. Nevertheless, if a person learns from someone without any prior agreement and, of his own accord, provides financial assistance to the teacher, then no one has declared this impermissible.
For further details, see: (Fath al-Bari: 4/571-573)