Volume 4, Book 52, Number 282 :
Narrated by Abu Musa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Free the captives, feed the hungry and pay a visit to the sick.”
Volume 4, Book 52, Number 283 :
Narrated by Abu Juhaifa
I asked Ali (radiallaahu `anhu), “Do you have the knowledge of any Divine Inspiration besides what is in Allah’s Book?” ‘Ali (radiallaahu `anhu) replied, “No, by Him Who splits the grain of corn and creates the soul. I don’t think we have such knowledge, but we have the ability of understanding which Allah may endow a person with, so that he may understand the Qur’an, and we have what is written in this paper as well.” I asked, “What is written in this paper?” He replied, “(The regulations of) blood-money, the freeing of captives, and the judgment that no Muslim should be killed for killing an infidel.”
Volume 4, Book 52, Number 284 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Some Ansari men asked permission from Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “O Allah’s Apostle! Allow us not to take the ransom of our nephew Al Abbas.” The Prophet (sallallaahu `alayhi wasallam) replied, “Do not leave a single Dirham thereof.”
(In another narration) Anas (radiallaahu `anhu) said, “Some wealth was brought to the Prophet (sallallaahu `alayhi wasallam) from Bahrain. Al Abbas came to him and said, ‘O Allah’s Apostle! Give me (some of it), as I have paid my and ‘Aqil’s ransom.’ The Prophet (sallallaahu `alayhi wasallam) said, ‘Take,’ and gave him in his garment.”
Islam is the religion of mercy and justice; it commands us to call others to the religion of Allaah in a kind and good manner, and to encourage people to enter this great religion. If some people persist in rejecting the religion of Allaah and stand in the way of ruling by that which Allaah has revealed on earth, or they fight against the call to Allaah, then we give them the choice of three things:
Either they become Muslim; or if they refuse they pay the jizyah (whereby they pay a specified amount to the Muslims in return for being allowed to remain their land, and the Muslims undertake to protect them); or, if they refuse that, there is nothing left but the way which they themselves have chosen, which is fighting and dealing violently with those who have persecuted the Muslims and put obstacles in the path of the Islamic da’wah. In this way the Muslims will gain the upper hand and the enemies will be humiliated; then when we have killed and wounded many of them and gained the upper hand over them, we may take prisoners and bind a bond firmly on them [cf. Muhammad 47:4], because in that case it is more in tune with the idea of mercy by choice (not because we are afraid of them); at that point war should not continue any longer than is necessary. War in Islam should not be waged for the sole purpose of shedding blood or seeking vengeance. If the Muslims capture them and take them to a place that has been prepared for them, they should not harm them or torture them with beatings, depriving them of food and water, leaving them out in the sun or the cold, burning them with fire, or putting covers over their mouths, ears and eyes and putting them in cages like animals. Rather they should treat them with kindness and mercy, feed them well and encourage them to enter Islam.
Thumaamah ibn Athaal – the leader of Bani Haneefah – was brought (to Madeenah) as a prisoner and tied to one of the pillars of the mosque. The Messenger (peace and blessings of Allaah be upon him) came to him and said, “What do you think, O Thumaamah?” He said, “What I think, O Muhammad, is good. If you kill me, you will kill one with blood on his hands – i.e., I will deserve to be killed because I have killed Muslims – and if you release me you will release one who will be grateful. If you want money, then ask, and I will give you whatever you want.” The Messenger of Allaah (peace and blessings of Allaah be upon him) left him for three days, and each day he would come and ask him similar questions, and Thumaamah would give similar answers. After the third day, he commanded that he should be released. Thumaamah went to a stand of date-palms near the mosque where he bathed (did ghusl), then he came to the Prophet (peace and blessings of Allaah be upon him) and said, “I bear witness that there is no god except Allaah and I bear witness that Muhammad is the slave of Allaah and His Messenger.” Then he said: “O Messenger of Allaah, by Allaah there was no one on earth whose face was more hateful to me than yours, but now your face is the most beloved of all faces to me. By Allaah, there was no religion that was more hateful to me than your religion, but now your religion has become the most beloved of all religions to me. By Allaah, there was no land more hateful to me than your land, but now your land has become the most beloved to me. Your cavalry captured me when I was on my way to perform ‘Umrah, so what do you think I should do?”
The Messenger of Allaah (peace and blessings of Allaah be upon him) congratulated him, and told him to go for ‘Umrah. When he came to Makkah, someone asked him, “Have you changed your religion?” He said, “No, but I have submitted with the Messenger of Allaah (peace and blessings of Allaah be upon him), and by Allaah you will not get a grain of wheat from al-Yamaamah unless the Messenger of Allaah (peace and blessings of Allaah be upon him) gives permission.”
Think about this story, may Allaah bless you, and how the kind treatment of Thumaamah led to his embracing Islam, which could not have happened were it not primarily by the grace of Allaah, and also the kind treatment which Thumaamah received.
In the Qur’aan, Allaah says of the righteous (interpretation of the meaning):
“And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive,
(Saying): ‘We feed you seeking Allaah’s Countenance only. We wish for no reward, nor thanks from you’”
Ibn Katheer (may Allaah have mercy on him) said: “Ibn ‘Abbaas said: in those days their prisoners were mushrikeen; on the day of Badr the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded them to be kind to their prisoners, so they used to put them before themselves when it came to food… Mujaahid said, this refers to the one who is detained, i.e., they would give food to these prisoners even though they themselves desired it and loved it.”
The ruling on tying up prisoners:
It is well known that if prisoners are able to escape they will not hesitate to do so, because they may be afraid of dying and they do not know what awaits them. Hence the Muslims were commanded to tie up their prisoners and to tie their hands to their necks, lest they run away. This is something that still happens and is well known to all people.
The wisdom behind permitting the taking of prisoners is so as to weaken the enemy and ward off his evil by keeping him away from the battlefield so that he cannot be effective or play any role; it also creates a means of freeing Muslim prisoners by trading the prisoners whom we are holding.
Prisoners should be detained until it is decided what is the best move. The ruler of the Muslims should detain prisoners until he decides what is in the Muslims’ best interests. He may ransom them for money, or exchange them for Muslim prisoners, or release them for nothing in return, or distribute them among the Muslims as slaves, or kill the men, but not the women and children, because the Prophet (peace and blessings of Allaah be upon him) forbade killing the latter. The purpose behind detaining prisoners is so that the Muslims may be protected from their evil. The Prophet (peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all used to put out their prisoners’ eyes with hot irons, and flay them alive, feeding their skins to dogs, such that the prisoners preferred death to life.
Volume 3, Book 46, Number 720:
Narrated Abu Musa (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward.“
Another similar narration:
The Prophet SAWS (peace and blessings of Allaah be upon him) said: “There are three who will be given a double reward: a man from among the people of the Book who believed in his Prophet, then lived to see the Prophet (S) and followed him and believed in him– he will have a double reward; and a slave who fulfills his duty towards Allaah and towards his master – he will have a double reward; and a man who had a slave woman whom he fed and fed her well, and taught her and taught her well, then he set her free and married her – he will have a double reward”
Narrated by al-Bukhaari (97) and Muslim (154).
The act of educating a slave-girl and treating her nicely is rewarded.. and marrying her after freeing her gets the owner double reward.. because this is kind treatment multiplied by two.
P.S. a man cannot marry his slave because ownership is stronger than wedlock. Read more here.
Volume 3, Book 40, Number 551 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”
Many Muslims have misunderstood Islam’s teachings regarding dogs, and this misunderstanding has led to the mistreatment of these animals. The Prophet said, “Purifying a container that a dog has licked (in order for human’s to use it) is done by washing it seven times, the first washing being with dirt.”2 However, according to some scholars, a dog’s fur is considered pure3. Nonetheless, Muslims are discouraged from keeping dogs inside their homes, as the Prophet has been reported as saying that angels do not enter into a house that has a dog4.
However, just because one does not keep a dog inside the home and doesn’t drink after it, that does not give one the right to neglect it, mistreat it, or kill it. The usefulness of this creature of God is indisputable. No other animal can compete with it in its loyalty to its caregiver, its abilities as a guard, and its talent for hunting. In fact, the Qur’an narrates in Surat Al-Kahf, or “The Cave,” the story of some pious youths who took refuge in a cave from the persecution and violence of the unbelievers. That these righteous people had a dog with them, and the fact that Allah mentions the dog and counts the dog among them, indicates that dogs are permitted to live among people. [And you would have thought them awake, whereas they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance (of the cave as a guard)] (Al-Kahf 18:18).
So dogs may be used for guards as well as for hunting, as the Qur’an also states: [They ask you about what is lawful for them (as food); Say: Lawful unto you are (all) things good and pure: and those beasts and birds of prey which you have trained as hounds, training and teaching them (to catch) in a manner as directed to you by Allah; so eat what they catch for you, but pronounce the name of Allah over it and fear Allah, for Allah is swift in reckoning] (Al-Ma’idah 5:4).
In two separate hadiths narrated by Abu Hurayrah (the cat-loving Companion), the Prophet told his Companions of the virtue of saving the life of a dog by giving it water and quenching its thirst: one referred to was a man who was blessed by Allah for giving water to a thirsty dog. The other was a prostitute, who filled her shoe with water and gave it to a dog that was lolling its tongue in thirst. For this deed she was granted the ultimate reward: eternal Paradise.
Islam asks people to reflect upon this and be aware of each person’s duty toward God’s creatures, which He has put on earth for our use, not for our abuse. When the Prophet was asked if God rewarded acts of charity to the animals, he replied, “Yes, there is a reward for acts of charity to every beast alive.”
 Narrated by Muslim.
 See Fiqh Us-Sunnah by Sayyid Sabiq.
 Narrated by Al-Bukhari and Muslim.
Taken from: http://www.islamawareness.net/Animals/love.html
More on the issue of dogs here.
Lots of repeats today. Find linked text to go to the related post. And while you’re reading, try figuring out why all these Ahadith have been mentioned in the Book of Hiring by Imaam Bukhari.. it should be interesting. :)
Volume 3, Book 36, Number 466 :
Narrated by Ya’la bin Umaya (radiallaahu `anhu)
I fought in Jaish-al-Usra (Ghazwa of Tabuk) along with the Prophet (sallallaahu `alayhi wasallam) and in my opinion that was the best of my deeds. Then I had an employee, who quarrelled with someone and one of the them bit and cut the other’s finger and caused his own tooth to fall out. He then went to the Prophet (sallallaahu `alayhi wasallam) (with a complaint) but the Prophet (sallallaahu `alayhi wasallam) cancelled the suit and said to the complainant, “Did you expect him to let his finger in your mouth so that you might snap and cut it (as does a stallion camel)?” Narrated Ibn Juraij from Abdullah bin Abu Mulaika from his grandfather a similar story: A man bit the hand of another man and caused his own tooth to fall out, but Abu Bakr (radiallaahu `anhu) judged that he had no right for compensation (for the broken tooth).
Volume 3, Book 36, Number 467 :
Narrated by Ubai bin Ka’b (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Both of them (Moses and Al-Khadir) proceeded on till they reached a wall which was about to fall.” Sa’d said, “(Al-Khadir pointed) with his hands (towards the wall) and then raised his hands and the wall became straightened up.” Ya’la said, “I think Said said, ‘He (Khadir) passed his hand over it and it was straightened up.” (Moses said to him), “if you had wanted, you could have taken wages for it.” Said said, “Wages with which to buy food . “
Volume 3, Book 36, Number 468 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Your example and the example of the people of the two Scriptures (i.e. Jews and Christians) is like the example of a man who employed some laborers and asked them, ‘Who will work for me from morning till midday for one Qirat?’ The Jews accepted and carried out the work. He then asked, Who will work for me from midday up to the ‘Asr prayer for one Qirat?’ The Christians accepted and fulfilled the work. He then said, ‘Who will work for me from the ‘Asr till sunset for two Qirats?’ You, Muslims have accepted the offer. The Jews and the Christians got angry and said, ‘Why should we work more and get lesser wages?’ (Allah) said, ‘Have I with-held part of your right?’ They replied in the negative. He said, ‘It is My Blessing, I bestow upon whomever I wish .’
Volume 3, Book 36, Number 469 :
Narrated by ‘Abdullah bin ‘Umar bin Al-Khattab (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Your example and the example of Jews and Christians is like the example of a man who employed some laborers to whom he said, ‘Who will work for me up to midday for one Qirat each?’ The Jews carried out the work for one Qirat each; and then the Christians carried out the work up to the ‘Asr prayer for one Qirat each; and now you Muslims are working from the ‘Asr prayer up to sunset for two Qirats each. The Jews and Christians got angry and said, ‘We work more and are paid less.’ The employer (Allah) asked them, ‘Have I usurped some of your right?’ They replied in the negative. He said, ‘That is My Blessing, I bestow upon whomever I wish.’ “
Volume 3, Book 36, Number 470 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Allah said, ‘I will be an opponent to three types of people on the Day of Resurrection: 1. One who makes a covenant in My Name, but proves treacherous; 2. One who sells a free person and eats his price; and 3. One who employs a laborer and takes full work from him but does not pay him for his lab our.’ “
Volume 3, Book 36, Number 471 :
Narrated by Abu Musa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, ‘We do not need your money which you have fixed for us and let whatever we have done be annulled.’ The man said to them, ‘Don’t quit the work, but complete the rest of it and take your full wages.’ But they refused and went away. The man employed another batch after them and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed for the first batch.’ So, they worked till the time of ‘Asr prayer. Then they said, “Let what we have done be annulled and keep the wages you have promised us for yourself.’ The man said to them, ‘Complete the rest of the work, as only a little of the day remains,’ but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.
Volume 3, Book 36, Number 472 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you Tom this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah’s sake only).’ So, one of them said, ‘O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.’ So, the rock shifted a little but they could not get out.” The Prophet added, “The second man said, ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.’ So, the rock shifted a little more but still they could not get out from there.” The Prophet added, “Then the third man said, ‘O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah’s slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah’s slave! Don’t mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.’ So, that rock shifted completely and they got out walking.
Volume 3, Book 36, Number 473 :
Narrated by Abu Mas’ ud Al-Ansari (radiallaahu `anhu)
Whenever Allah’s Apostle (sallallaahu `alayhi wasallam) ordered us to give in charity we would go to the market and work as porters to earn a Mudd (two hand-fulls) (of foodstuff) but now some of us have one-hundred thousand Dirhams or Diners. (The sub-narrator) Shaqiq said, “I think Abu Mas’ud meant himself by saying (some of us).
Volume 3, Book 36, Number 474 :
Narrated by Tawus
Ibn ‘Abbas (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) forbade the meeting of caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a bedouin.” I asked Ibn ‘Abbas (radiallaahu `anhu), “What is the meaning of his saying, ‘No townsman is permitted to sell things on behalf of a bedouin.’ ” He replied, “He should not work as a broker for him.”
Volume 3, Book 36, Number 475 :
Narrated by Khabbab (radiallaahu `anhu)
I was a blacksmith and did some work for Al-‘As bin Wail. When he owed me some money for my work, I went to him to ask for that amount. He said, “I will not pay you unless you disbelieve in Muhammad (sallallaahu `alayhi wasallam).” I said, “By Allah! I will never do that till you die and be resurrected.” He said, “Will I be dead and then resurrected after my death?” I said, “Yes.” He said, “There I will have property and offspring and then I will pay you your due.” Then Allah revealed. ‘Have you seen him who disbelieved in Our signs, and yet says: I will be given property and offspring?’ (19.77)
Volume 3, Book 36, Number 476 :
Narrated by Abu Said (radiallaahu `anhu)
Some of the companions of the Prophet (sallallaahu `alayhi wasallam) went on a journey till they reached some of the ‘Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), “Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment),” They went to the group of the companions (of the Prophet (sallallaahu `alayhi wasallam)) and said, “Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefitted. Have you got anything (useful)?” One of them replied, “Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it.” They agrees to pay them a flock of sheep. One of them then went and recited (Suratul-Fatiha): ‘All the praises are for the Lord of the Worlds’ and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, “Do not divide them till we go to the Prophet (sallallaahu `alayhi wasallam) and narrate the whole story to him, and wait for his order.” So, they went to Allah’s Apostle (sallallaahu `alayhi wasallam) and narrated the story. Allah’s Apostle (sallallaahu `alayhi wasallam) asked, “How did you come to know that Surat-ul-Fatiha was recited as Ruqya?” Then he added, “You have done the right thing. Divide (what you have earned) and assign a share for me as well.” The Prophet (sallallaahu `alayhi wasallam) smiled thereupon.
There follow some quotes from the commentary of Al-Haafiz Ibn Hajar (may Allaah have mercy on him) on the hadeeth and some additional details.
“They asked them for hospitality” means they asked them to regard them as guests. According to the report of Al-A’mash narrated by scholars others than al-Tirmidhi, it says: “The Messenger of Allaah (peace and blessings of Allaah be upon him) sent thirty of us and we camped near some people and asked them for a hospitable reception.
“was stung” means, he was stung by a scorpion.
“and they tried everything” means, they tried every kind of treatment that they usually did to treat him for the scorpion sting, they made the utmost effort to find the right treatment for him.
“So they went to them”. In the hadeeth of Jaabir, al-Bazzaar added: “And said to them, We have heard that your companion has come with light and healing. They said, Yes.”
“Do any of you have something?” Abu Dawood added in his report: “that could help our companion.”
“One of them said” According to the report of Abu Dawood: “A man among the people said, Yes, I will perform ruqyah.” The one who said this was Abu Sa’eed, the narrator of the report. His wording was: “I said, Yes, I (have something). But I will not perform ruqyah for him until you give us some sheep.”
This also appears in the report of Sulaymaan ibn Qattah, with the words: “I came to him and performed ruqyah for him by reciting the Opening of the Book [al-Faatihah].”
“So they agreed” means, they reached an agreement
“on a flock of sheep”… according to the report of al-A’mash: “They said, we will give you thirty ewes.”
“then he started to blow on him” means, he blew or spat lightly on him, with little saliva.
Ibn Abi Hamzah said: the blowing in ruqyah should come after the recitation, so as to carry the barakah (blessing) of the recitation to the parts of the body over which the saliva passes, so that the barakah travels in his saliva when he blows.
“recite Al-hamdu Lillaahi Rabb il-‘Aalameen” According to the report of Shu’bah: “He started to recite the Opening of the Book over him.” According to the report of Al-A’mash, he recited it seven times.
“Then he recovered quickly”. The meaning of nashata (translated here as “recovered”) is: he got up quickly. From the same root comes the expressionrajul nasheet, meaning an active and energetic man.
“from his complaint” The word ‘iqaal (translated here as “complaint”) could refer to the rope used to tie the foreleg of an animal.
“and there was nothing wrong with him” means, his problem was gone. A problem may be described as qalabah (wa maa bihi min qalabah – translated here as “and there was nothing wrong with him”) because the one who is suffering from the problem may be turned (yuqallab) this way and that in order to find out where the problem is coming from.
“How did you know that it is a ruqyah?” Al-Daawoodi said: it means, what told you …? In the report of Ma’bad ibn Seereen it says: “And what told him?” This is something which is said to express astonishment and also admiration of a thing, which is quite appropritae in this case. Shu’bah added in his report: And it was not mentioned that he – i.e., the Prophet (peace and blessings of Allaah be upon him) – disapproved of it. Sulaymaan ibn Qattah added in his report, after the phrase “How did you know that it is a ruqyah?”, “I said: it came to me like an inspiration” i.e., I was inspired to do it.
“and give me a share” means, give me some of them – as if he wanted to be extra friendly towards them.
The hadeeth indicates that it is permissible to perform ruqyah by reciting the Book of Allaah, and that it comes under the same category as dhikr and al-du’aa’ al-ma’thoor (du’aa’s reported in the Qur’aan and Sunnah), and also other du’aa’s so long as they do not contradict what is in the Qur’aan and Sunnah.
The hadeeth also indicates that one may respond in kind to a person who does not treat one honourably, as the Sahaabah did by withholding the ruqyah from those people who had not shown them hospitality.
The hadeeth also indicates that in the absence of a specific text, one may make ijtihaad. It also demonstrates the esteem in which the Qur’aan was held in the hearts of the Sahaabah, especially Soorat al-Faatihah, and it shows that if provision (rizq) is decreed for someone, the person in whose hands it is cannot withhold it from him. Those people withheld their hospitality but Allaah had decreed that the Sahaabah should have a share of their wealth, and they withheld it, so Allaah caused the scorion to sting their chief so that the Sahaabah would get what had been decreed for them. It also demonstrates the great wisdom of Allaah in that the one who was singled out for punishment was their leader who had been foremost in withholding hospitality, because people usually follow the commands of their leaders. Since he has led them in withholding hospitality, he was singled out for the punishment whereas his people were not, which was a most fitting punishment.
In al-Mawsoo’ah al-Fiqhiyyah it says:
There is no dispute among the fuqahaa concerning the fact that it is permissible for a Muslim to perform ruqyah for a kaafir. They take as evidence the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) which has been quoted above (f – 14). … Their evidence is that the tribe near whom they camped and from whom they sought hospitality were kuffaar, and the Prophet (peace and blessings of Allaah be upon him) did not denounce that.
Taken from IslamQA
The scholars of the Standing Committee were asked about a man who performed ruqyah for people in return for payment, and he did not know anything but that which was proven from the Prophet (peace and blessings of Allaah be upon him), and he referred to the books of trustworthy scholars concerning that.
If the situation is as you describe and you treat the sick with ruqyahs that are prescribed in sharee’ah, and you do not recite any ruqyahs except those that are proven from the Prophet (peace and blessings of Allaah be upon him), and you are keen to refer concerning that to that which was stated by the great scholar Ibn Taymiyah (may Allaah have mercy on him) in his well known books, and what was written by the great scholar Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) in Zaad al-Ma’aad and other similar books by Ahl al-Sunnah wa’l-Jamaa’ah, then you work is permissible, and your efforts are appreciated and will be rewarded in sha Allaah. And there is nothing wrong with you receiving payment for that, because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) to which you referred in your question. End quote.
More on the virtues of Ruqyah and the du’as to be recited therein here.