Allah's Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests."
[Sahih Bukhari, Volume 1, Book 4, Number 187]
My aunt took me to the Prophet and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the "Zir-al-Hijla" (means the button of a small tent, but some said 'egg of a partridge.' etc.)
In the name of Allah, with the help of the soil of our land and the saliva from the mouth of some of us, our patient shall recover by the will of our God.
Ahmad bin Hambal, Musnad (6:93)Hākim, al-Mustadrak (4:412)
Baghawī in Sharh-us-sunnah (5:224-5#1414).]
Ibn Hajar ‘Asqalānī’s comments on the tradition are as follows:
“The Prophet’s words “from the saliva of some of us” prove that he used to apply his saliva while using a protective invocation (ruqyah) over something. Nawawī says: ‘the tradition means that the Holy Prophet (sal Allahu alayhi wasallam) put his saliva on his forefinger and rubbed it on to the soil, then he froze it and applied it to the patient or the wound and while applying it, he recited the words of the tradition.’ Qurtubī says: ‘this tradition proves that it is valid to treat any disease by using a protective invocation over it, and it also makes it clear that it was a common and popular practice among them.’ He is also of the opinion that the Prophet’s placing of his forefinger on the soil and sprinkling it with earth justifies its relevance while blowing protective invocation through it… And, surely, it describes the mode of receiving blessings through the attributes of the Lord and the relics of the Prophet (sal Allahu alayhi wasallam). Then blowing breath laden with protective invocation into something and a divinely inspired sense of purpose and determination have amazing implications which simply stun human reason.
[Ibn Hajar ‘Asqalānī, Fath-ul-bārī (10:208)]
[Book 030, Number 5763: Sahih Muslim]
[Book 030, Number 5762: Sahih Muslim]
Volume: 19, Page: 59, Hadith No #12000
Volume: 19, Page: 378, Hadith No #12396
Volume: 21, Page: 33, Hadith No #13310
Volume: 21, Page: 73, Hadith No #13366
Volume: 21, Page: 98, Hadith No #13409
Volume: 21, Page: 105, Hadith No #13423
Volume: 21, Page 447, Hadith No #14059
Al Musnad-'Abd bin Humaid, Volume:1 Page: 378, Hadith No #1268
Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281