abu mohammed wrote:
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Walaikum Assalam Warahmatullah,
Jazak Allahu Khairan for the brief run down.
In my answer I posted the basic principle. i.e these are from matter of Tibb. So the way they are tackled are slightly more laxed than how we encounter ibaadiyaat etc.
a. So general research is done into many different ways of solving evil eye, or any other matter. All such tajarubaat are accepted by default, just as any medication is permissible by default.
b. This is until an external element or factor comes into the practice which is muta'aradh ( contrary ) to islamic practices.
c. See the reference  I had mentioned. It talks about a Raaqi who is asking Rasulullah ﷺ that they used to make ruqya in jahiliya, so how should they do now. Rasulullah ﷺ told him to continue doing so except do not utilize shirki / problematic ruqiya. This shoes that there were some ruqiya or some medicinal practice which were acceptable since it did not have shirk in them, even though they were coming from the Jahiliyah practice.
d. So we can utilize the tibb/naturapathy etc of other religion for our research into the matter of tibb/ruqiya etc. as long as there is no shirk in them. BUT how would we know whether a certain practice has any shirk attached to it? This is why this field is kept to the specialist who know the background and basis for these practices well. Many fatawa from mutaqadimeen mention clearly that ruqiya or ta'weez in an ajami language is not permissible except that the one knows that whats mentioning within it is not shirk. i.e the expert knows what it is about. This is also the basis for Ml. Thanvi rahimahullah permitting and using numerals in the ta'weezat since as an expert they knew what is right in them and what is not.
e. So, now having understood that some of these practices, even though coming from non-islamic origins are tibb practice and not necessarily religious practices. We can move over to the second aspect.
f. Sometimes, even though some practices are non-religion tib based, but they gain a unique shi'aar of another religion. In indo-pak we have many such activities. For example, pouring water over body may be a natural tibb method to ward of evil eye (as also utilized in some ahadith). But if you do it as part of shinto ritual for removal of evil spirits, suddenly that ritualistic practice even though it is same dousing in water, becomes a non-islamic shi'aar. Someone seeing you do it, would think that perhaps you are shinto or something. Similarly, if an amal practice is natural and general, which ought to be permissible under the general rule, but it is so affixed with hindus, then even this practice would become makruh due to tashabbuh. This is what I have highlighted in the later part of answer.
g. [Since I am not an expert] and since the questioner is clear that such practices are considered hindu in their place, I wrote the answer from that angle. Hence, if merely burning chilli as a pratice does not involve the above 2 aspects (i.e shirkiyat, or shi'aar of non-islamic religion), then by general rule they ought to be permissible. But then again, this is for the specialist aamil who is more or less deeni alim as well to decide.
h. The fatwas from DUD and MARM are perhaps depictive of this. They are given by those who understand that these particular practice do not entail shirk, nor tashabbuh with hindus hence permissible to use.
i. I recall an answer from Mufti Mahmud Gangohi rh. mentioning that جھاڑ پھونک (such practices) , as long as free from above can be done by a muslim but cannot have it done by a non-muslim. This is because by having it done from a non-muslim, there is ta'zeem of his religion indirectly, even though the practice itself is general. This shows that technical level of permissibility is in its place, but hikmat demands a little more sternness.
I hope this clarifies insha'Allah.