It is narrated from Sayyidah Hafsah (may Allah be pleased with her) that a woman of Quraysh called "al-Shifa'" used to recite ruqyah for "namlah" (a skin disease / pustules), so the Prophet (peace and blessings be upon him) said (to her): "Teach it to Hafsah as well." This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.

It is narrated from the Mother of the Believers, Sayyidah Aishah (may Allah be pleased with her), that the Messenger of Allah (peace and blessings be upon him) saw a girl in the house of the Mother of the Believers, Sayyidah Umm Salamah (may Allah be pleased with her), who had a (yellowish or dark) mark on her face, and the Messenger of Allah (peace and blessings be upon him) said: "She has been struck by the evil eye, so seek ruqyah for her." This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.

It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) that a man of the Ansar called Amr bin Hazm came; he used to recite ruqyah for snakebite. He said: O Messenger of Allah, you have forbidden ruqyah, while I recite ruqyah for snakebite. He (peace and blessings be upon him) said: "Recite it to me." He recited it, and he (peace and blessings be upon him) said: "There is no harm in this; these are covenants (mawathiq)." The narrator said: And my maternal uncle from the Ansar also came; he used to recite ruqyah for scorpion stings. He too said that you have forbidden ruqyah, and he (peace and blessings be upon him) said: "Whoever among you is able to benefit his brother, let him do so." This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The nations were presented to me during the Hajj season. I saw their great gathering, and their large number and their appearance (splendour) pleased me greatly, for they had filled the plain and the mountain. I was asked: O Muhammad, are you pleased? I said: Yes, O my Lord. Then Allah said: Along with these, you have seventy thousand of your Ummah who will enter Paradise without reckoning; they are those who do not seek ruqyah, do not have themselves cauterized (burned with fire as treatment), and put their trust in their Lord." Hearing this, Sayyiduna Ukkashah bin Mihsan (may Allah be pleased with him) stood up and said: O Messenger of Allah, pray to Allah to make me one of them. So he (peace and blessings be upon him) prayed for him. Then another man stood up and said: O Messenger of Allah, pray to Allah to make me one of them as well. He (peace and blessings be upon him) said: "Ukkashah has beaten you to it." This hadith has a sahih (authentic) chain of narration through several routes, but the two Shaykhs did not record it. It contains no prohibition of ruqyah; rather, this applies when one's reliance is placed on ruqyah alone (that is, when trust in Allah no longer remains).

It is narrated from Sayyiduna al-Mughirah bin Shu'bah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Whoever seeks ruqyah or has (his body) cauterized (for treatment) has not placed (complete) trust (in Allah)." This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "Whoever says three times in the evening: 'A'udhu bi-kalimatillahit-tammati min sharri ma khalaq' (I seek refuge in the perfect words of Allah from the evil of what He has created), no snake will harm him that night." The narrator said: When someone from the household of Sayyiduna Abu Hurayrah (may Allah be pleased with him) was stung (by a scorpion or snake), he would say: Did he not say those words?! This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs did not record it with this wording.

Qays bin Talq narrates from his father that he was stung by a scorpion in the presence of the Prophet (peace and blessings be upon him), so the Prophet (peace and blessings be upon him) recited ruqyah over him and wiped (the affected place) with his blessed hand. This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said: "Whoever visits a sick person whose appointed time has not yet come, and says seven times in his presence: 'As'alullahal-'Azim, Rabbal-'Arshil-'Azim, an yashfiyak' (I ask Allah the Magnificent, Lord of the Magnificent Throne, to cure you), Allah will certainly grant him well-being from that illness." This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it, even though they both agreed upon the hadith of al-Minhal bin Amr with this same chain: "He used to seek refuge (for) al-Hasan and al-Husayn."

It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that three people came to the Prophet (peace and blessings be upon him) and said: A companion of ours is ill and cauterization (with fire) has been prescribed for him; shall we cauterize him? He (peace and blessings be upon him) remained silent. They asked again, and he again remained silent. The third time he (peace and blessings be upon him) said: "If you wish, cauterize him, and if you wish, apply hot stones to him." This hadith has a sahih (authentic) chain of narration on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.

It is narrated from Sayyiduna Imran bin Husayn (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) forbade cauterization, but we had ourselves cauterized (because of illness), and we found neither success nor benefit in it. This hadith has a sahih (authentic) chain of narration on the condition of Muslim, but the two Shaykhs did not record it.