He said, "During the days of ignorance, I used to recite incantations for treating poisonous stings affecting the eye. When I embraced Islam, I mentioned it to the Messenger of Allah ﷺ, who said, 'Recite it to me.'I recited it to him, and he said, 'Use it as a remedy, there is no harm in it.'"Ubada said, "Were it not for that, I would never have recited it for anyone."
كنت أرقي من حمة العين في الجاهلية، فلما أسلمت ذكرتها لرسول الله ﷺ فقال: اعرضها علي، فعرضتها عليه، فقال: ارق بها فلا بأس بها قال عبادة: ولولا ذلك ما رقيت بها إنسانا أبدا.
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Abu Yaala reported it in Matalib Aliyah (2483), and Diya in al-Mukhtara (8/354–355), both through chains from Muhammad bin Ishaq, who said, Ubada bin Walid bin Ubada bin Samit narrated to me, from his father Walid, from his grandfather Ubada bin Samit, and he mentioned it. Its isnad is hasan on account of Muhammad bin Ishaq. Haythami said in al-Majmu (5/111), "Tabarani reported it and its isnad is hasan." I say, the Musnad of Ubada bin Samit remains among the lost works, but Diya extracted it through the route of Tabarani and Ruyani.As for what is reported, that Khalida bint Anas, mother of the sons of Hazm Saidi, came to the Prophet ﷺ and presented the ruqyas to him, and he approved them for her, this is a mursal narration. Ibn Majah reported it (3514) from Ibn Abu Shayba (24001), from Muhammad bin Umara, from Abu Bakr bin Muhammad, that Khalida bint Anas came, and he mentioned it. Abu Bakr bin Muhammad is Ibn Amr bin Hazm, who was not present for the incident and did not clarify that he heard it from Khalida bint Anas.Among the reports is that Abu Bakr entered upon Ayesha while she was complaining of illness, and a Jewish woman was performing ruqya on her, so Abu Bakr said, "Perform ruqya on her with the Book of Allah." Malik reported it in al-Ayn (11) from Yahya bin Saeed, from Amra bint Abdul-Rahman, that Abu Bakr entered upon Ayesha, and he mentioned it.Rabi said, I asked Shafii about ruqya, and he said, "There is no harm in performing ruqya with the Book of Allah, and with what is known of the remembrance of Allah." I said, "May the People of the Book perform ruqya on Muslims?" He said, "Yes, if they perform ruqya with the Book of Allah," and he mentioned it. Zurqani in Sharh Muwatta (4/328).As for what Ibn Hibban reported (6098) through the route of Abu Ahmad Zubayri, who said, Sufyan narrated to us, from Yahya bin Saeed, from Amra, from Ayesha, that the Messenger of Allah ﷺ entered upon her while a woman was treating her or performing ruqya on her, and he said, "Treat her with the Book of Allah," this is daif. Abu Ahmad is Muhammad bin Abdullah bin Zubayr bin Amr bin Dirham Asadi, a trustworthy and firmly reliable narrator, except that he may err in the hadiths of Thawri, as Ahmad and others have said.In the hadiths of this chapter there is an indication that every prohibition reported concerning ruqyas applies only to cases where the one performing the ruqya is not known, and he might be among the polytheists. But if he is among the Muslims, and performs ruqya only with the Book and the sunnah and with a ruqya that contains no shirk, then there is no harm in that.