Will asking for ruqyah if one needs it rule out being admitted to Paradise without being called to account?

Firstly: 

Hair
loss and weak eyesight may be due to some physical cause or some
psychological cause. All such matters need to be referred to doctors who
specialize in the relevant field. 

We
advise you to consult doctors who specialize in treating the eye
(ophthalmologist) and hair loss (dermatologist). These things may also be
caused by the evil eye, but it is not possible to be certain that it is
because of the evil eye. 

The
individual should keep away from waswaas and avoid giving his imagination
free rein, because that will cause anxiety and troubles in life. It is not
right to attribute everything that happens to witchcraft or the evil eye. If
he thinks that he may have been affected by witchcraft or the evil eye, then
he should recite the supplications (du‘aa’s) and ruqyahs that are prescribed
in Islam. 

For
more information, please see the answer to question no.
13792

Please see question no. 20954 for more information
on the reality of the evil eye and ways of protecting oneself against it and
treating it. 

Secondly:

 If
one person performs ruqyah for another, then

–

either he is doing that on his own initiative, without the
other person requesting it from him. There is nothing wrong with this for
either the one who performs ruqyah or the recipient thereof; rather it is
recommended for the one who performs ruqyah to do that and benefit his
brother thereby. This comes under the heading of kindness which is
prescribed in Islam

–

or the one who performs ruqyah is doing that at the request
of the sick person or the recipient of ruqyah. This is makrooh for the
recipient, because it is contrary to complete dependence upon Allah. Part of
complete dependence upon Allah is for the Muslim not to ask people for
anything.

But
the one who does that will not be included among the seventy thousand who
will enter Paradise without being brought to account. 

For
more information on that, please see the answer to question no.
139092

Ibn
‘Uthaymeen (may Allah have mercy on him) said: 

If
someone comes to a person to perform ruqyah for him and he does not stop
him, then that is not contrary to the words “… and do not seek ruqyah…”,
because there are three levels: 

1.

Asking someone to perform ruqyah for him; this is contrary to
perfection

2.

not stopping the one who wants to perform ruqyah for him;
this is not contrary to perfection, because he did not ask him to perform
ruqyah

3.

stopping the one who wants to perform ruqyah for him; this is
contrary to the Sunnah, because the Prophet (blessings and peace of Allah be
upon him) did not stop ‘Aa’ishah from performing ruqyah for him, and the
Sahaabah also did not stop anyone from performing ruqyah for them, because
this does not have any impact on one’s dependence on Allah.

End
quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen, 9/99 

Thirdly: 

If a
person adheres to the religion of Allah, does that which Allah has enjoined
upon him and refrains from that which Allah has forbidden to him, then he
needs to ask for ruqyah, and there is no remedy apart from that, then it is
prescribed for him to ask for ruqyah, and we hope that this will not rule
out his being among those who will be admitted to Paradise without being
brought to account. 

Shaykh Ibn Baaz (may Allah have mercy on him) said: 

The
seventy thousand are those who adhered to the religion of Allah, refrained
from that which Allah had forbidden and did that which Allah had enjoined.
One of their good attributes is that they do not ask for ruqyah. But asking
for ruqyah does not rule out a person’s being among the seventy thousand,
because asking for ruqyah means requesting it, and if there is a need for
it, then there is nothing wrong with it. The Prophet (blessings and peace of
Allah be upon him) told ‘Aa’ishah to seek ruqyah, and he told the mother of
Ja‘far’s children to seek ruqyah for her children, so there is nothing wrong
with that. 

And
if there is a need for cautery, there is nothing wrong with being
cauterized, although refraining from it is preferable, if another option is
available. 

End
quote from Fataawa Noor ‘ala ad-Darb, 1/76 

For
more information, please see the answer to question no.
125543

And
Allah knows best.