Questionn

[Muslim_Gurl]

:salam2:

uhhhh another question I hope you are annoyed!!!! MOOHAHAHA

OKAY, who are the people that will enter Jannah without hisaab, reckoning?

 

[Al-Kashmiri]

As-salaamu `alaykum.

There is a chapter in Shaykh Muhammad Ibn `Abdil-Wahhaab's Kitaab at-Tawheed titled "Whoever purifies Tawheed will enter paradise without giving an account", it's the third chapter of the book and the following hadeeth is cited,

It is reported on the authority of Husain Ibn `Abdul-Rahmaan that he said: "I was with Sa'eed Ibn Jubair and he asked: "Who among you saw the shooting star last night?" I answered: "I saw it," and I explained to him that I had not been at prayer, because I had been stung (by a scorpion). He asked: "Then what did you do?" "I used a ruqyah," I replied. He said: "What made you do that?" I answered: "A Hadith I heard from Ash-Sh'abi." He asked: "What did he tell you?"

I said: "He reported from Buraidah Al-Husayyib, who said that ruqyah is not permitted except in two cases: "Al-'ain and stings." He said: "He who limits himself to what he has heard, has done well; but Ibn `Abbas (ra ) reported to us that the Prophet (saas ) said: "All the nations were made to pass before me, and I saw a Prophet (saas ) with a small group, and a Prophet (saas ) with only one or two men, and a Prophet (saas ) with none. Then there was shown to me a large number of people which I thought to be my Ummah, but it was said to me: "This is Moosa (as ) and his people." Then I looked and saw a huge crowd at which it was said to me: "These are your people: Among them are seventy thousand who will enter Paradise without a reckoning or punishment."

Then he (saas ) got up and went to his house, and the people began to discuss who they might be: Some of them said: "Perhaps they are the Companions of the Messenger of Allah (saas ); others said: "Perhaps they are the those who were born in Islam and have never associated any partners with Allah (swt ). While they were talking thus, the Messenger of Allah (saas ) came out and they informed him (about what they had been discussing). He (swt ) said: "They are those who do not treat themselves with ruqyah, nor practise treatment by cauterization, nor believe in good or bad omens - but depend upon and trust in their Rabb (Alone)." `Ukkashah Ibn Mihsan (ra ) stood up and said: "Ask Allah (swt ) for me that I be one of them." He (swt ) said: "You are one of them." Then another man stood and said: "Ask Allah (swt ) that I (also) be one of them." He (saas ) said: "`Ukkashah has preceded you." (Narrated by Bukhari and Muslim)

 

[Muslim_Gurl]

As-salaamu `alaykum.

There is a chapter in Shaykh Muhammad Ibn `Abdil-Wahhaab's Kitaab at-Tawheed titled "Whoever purifies Tawheed will enter paradise without giving an account", it's the third chapter of the book and the following hadeeth is cited,

:salam2:

AHHHH!!! I dont get it. okay, what does ruqyah mean? "nor practise treatment by cauterization" and what does this mean? Also, do you have to have all three qualitiessssss??????

 

[misbah ul haya]

asalam u alaikum wa rahmatullahi wa barakatuh
dear sister answer of question lie in a very beautiful and long hadith of holy prophet(saaws);im just telling you those words where it mentioned your answer:
narrated by Ibn Abbas(R.A.A) that Messenger of Allah(saaws) said:................i was told that this is your ummah and among them there are 70,000 people who will enter in jannah without hisab..............he (saaws) said:humm ula zeena LA YURQOONA wa LA YUSTERQOONA wa LA YATTAIAROONA wa ALA RUBIHIM YATAWAQALOON..................(Bukhari,kitab attib,chapter man aktawa ao akwa gairah,hadith no:5705)(muslim,kitab ul iman,chapter daleel alad dakhool tawaef min al muslimeen al jannah beghair hisab,hadith no:220)
wasalam

 

[Al-Kashmiri]

As-salaamu `alaykum.

Sorry, I forgot to add the definitions. I should've thought about that.

Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah (swt), using words prescribed by the Messenger of Allah (saas) in authentic Hadith, in order to obtain relief from illness.
http://www.msawest.net/islam/fundamentals/tawheed/abdulwahab/KT1-chap-01.html

Cauterising is the act of burning the skin or wound as a means of preventing bleeding etc.

Allaah knows best, but I assume from the wording of the hadeeth that you do have to have all three.

 

[Muslim_Gurl]

As-salaamu `alaykum.

Sorry, I forgot to add the definitions. I should've thought about that.

Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah (swt), using words prescribed by the Messenger of Allah (saas) in authentic Hadith, in order to obtain relief from illness.
http://www.msawest.net/islam/fundamentals/tawheed/abdulwahab/KT1-chap-01.html

Cauterising is the act of burning the skin or wound as a means of preventing bleeding etc.

Allaah knows best, but I assume from the wording of the hadeeth that you do have to have all three.

I still dont get it but thn*!*!*! anywayzz:shymuslima1: Sorry it takes a while for me to understand things . Oh well, I just need to be VERY good and thats it!

 

[misbah ul haya]

As-salaamu `alaykum.
Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah (swt), using words prescribed by the Messenger of Allah (saas) in authentic Hadith, in order to obtain relief from illness.
http://www.msawest.net/islam/fundamentals/tawheed/abdulwahab/KT1-chap-01.html

Cauterising is the act of burning the skin or wound as a means of preventing bleeding etc.

asalam u alaikum wa rahmatullahi wa barakatuh,
respected brother im getting confused at translation you gave:
1.is reading authentic suras for relieving pain also comes in this hadith (then what would one do after becoming sick...only pray?)
2.cauterizing mean to burn any part to stop bleeding....(what must one do stop bleeding from his injured body parts then....just leave it?)
actually i have read and heard this hadith many times but im hearing these meanings for the first time.........plz clarify my confusion ALLAH subhanahu wa ta'ala will give ajar.ameen

 

[Al-Kashmiri]

As-salaamu `alaykum.

If you can, read from the book Fath ul-Mujeed by `Abdur-Rahmaan Ibn Hasan, as it explains the hadeeth in a fair amount of detail! I can't find an online English version, but inshaa' Allaah I'll try to post some of its contents.

EDIT: Misbah I just saw your above post... I will try to type up what I can from the book, but might not need to if you can read and understand `Arabic?

Was-salaam

 

[misbah ul haya]

asalam u alaikum brother the words which i quoted above are from RIYAD US SALEHEEN by IMAM NAWI (RA) and none of them mean which you quoted.....if cauterizing is not a liked deed then what about surgery..........im really serious about it becoz being a medical student one day il be doing surgery and other means of cauterizing........but i want to be among these 70,000 inshAllah.

 

[Al-Kashmiri]

As-salaamu `alaykum.

I'm not sure myself, but every translation I have seen uses cauterising as the term. This should help you inshaa' Allaah, notice how cauterizing that is used in the same hadeeth, in the fatwa.

Ruling on cauterizing, and reconciling ahaadeeth on this topic which appear to contradict one another​

It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) forbade cauterizing, but it is also narrated that he did it. What is the correct ruling on cauterizing and how can we reconcile the ahaadeeth which appear to contradict one another?.

Praise be to Allaah.

Many ahaadeeth have been narrated on the topic of cauterizing, which the scholars divided into four categories.

1 – Those which indicate that it is permissible, such as the hadeeth of Jaabir who said: Ubayy was struck by an arrow in his medial arm vein on the day of al-Ahzaab, and the Messenger of Allaah (peace and blessings of Allaah be upon him) cauterized it. Narrated by Muslim, 2207.

2 – Those which indicate that he did not like it, such as the hadeeth of Jaabir (may Allaah be pleased with him) who said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “If there is anything good in your medicine it is in the instrument of the cupper or drinking honey or cauterizing with fire that suits the ailment, but I would not like to be cauterized.” Narrated by al-Bukhaari, 5683; Muslim, 2205.

3 – Those which praise those who do not do that, such as the hadeeth of ‘Imraan ibn Husayn concerning the seventy thousand who will enter Paradise without being brought to account: “… those who did not use cauterization.” Narrated by al-Bukhaari, 6541, and Muslim, 218.

In the hadeeth of ‘Imraan ibn Husayn (may Allaah be pleased with him) it says that the angels would greet him because he did not use cauterization. When he used it, they stopped greeting him, then when he stopped using it, they started to greet him again. Narrated by Muslim, 1226.

4 – Those which indicate that cauterization is makrooh, such as the hadeeth of Ibn ‘Abbaas (may Allaah have mercy on him) who said that the Prophet (peace and blessings of Allaah be upon him) said: “Healing is to be found in three things: the instrument of the cupper, drinking honey and cauterization with fire, but I forbid my ummah to use cauterization.” Narrated by al-Bukhaari, 5681.

This is how the reports may be reconciled. Forbidding here means that it is makrooh, and the ahaadeeth which say that he did it indicate that it is permissible when there is a need for it.

Ibn ‘Abd al-Barr said: I do not know of any scholarly difference of opinion, for they did not see anything wrong with cauterization if there was a need for it.

The reason why it is makrooh is because it causes suffering and pain.
Islam Q&A

http://islamqa.com/en/ref/42582/cauterizing

 

[Almeftah]

السلام عليكم ورحمة الله وبركاته

In the book "Al-Iman" by Ibn Taimyiah.. He said that our religion has 3 levels (Darajat): "Ihsan" which comes on top, Then "Iman", Then "Islam". And that muslims of the first 2 levels (Ihsan and Iman) are to enter jannah without hisab (reckoning).

 

[runayrus]

:salam2:

Jazakallah khair brothers and sisters for the valuable information. May Allaah place us as part of the 70,000 ummah standing behind Rasulullah, Ameen.

 

[AZAM_SIDDIQUI]

QUESTION QUESTION.
IS IT RUKYAH TO TREAT BY READING AL FATIHA.
IS IT RUQYAH TO READ ALLAH'SNAME FOR SOME BENEFIT?

 

[Al-Kashmiri]

As-salaamu `alaykum.

I didn't quite realise that the same link had a brief explanation about the hadeeth,

Husain Ibn `Abdul-Rahman (ra ) informs us of a discussion which took place between him and the Tabi'i,5 Sa'eed Ibn Jubair, concerning the use of ruqyah, due to the fact that Husain had been stung by a scorpion, for which he resorted to a ruqyah, in accordance with the Sunnah.6

When Sa'eed asked him for a proof for that, he informed him of the Hadith of Ash-Sh'abi which permits the use of ruqyah for the treatment of al-'ain and stings. Sa'eed praised him for his adherence to the Hadith, but related to him a Hadith which advocates rejection of ruqyah - the Hadith of Ibn `Abbas (ra ) which also mentions cauterization and belief in omens, and requires us to have complete trust in Allah (swt ), and depend upon Him (swt ), Alone; and says that when `Ukkashah (ra ) requested the Prophet (saas ) to ask Allah (swt ) to make him one of the seventy thousand who would enter Paradise without reckoning and without punishment, He (saas ) informed him that he was one of them, but when another man made the same request, the Messenger of Allah (swt ) gently, but firmly closed the door upon any further requests by saying: "`Ukkashah (ra ) has preceded you."

Benefits Derived From This Hadith

1. That the Salaf 7 used to keep away from riyaa` and anything that might lead to it.

2. The obligation to ask for proof before accepting anything in the religion.

3. The permissibility of using ruqyah for al-'ain and stings, on condition that the ruqyah is of a kind endorsed by the Shari'ah8 - from the Qur'an or the authentic supplications of the Prophet (saas ) in the Arabic language.

4. The profound knowledge of the Salaf.

5. Acting in accordance with the Qur'an and the Sunnah takes precedence over all opinions.

6. The virtue of the Salaf and their good manners and politeness in passing on Islamic knowledge.

7. The disparity in the number of followers of one Prophet and another, and that some Prophets have no followers.

8. The number of followers a person may have is not necessarily an indication of the truth or falseness of the message.

9. The virtue of Moosa (as ) and his people.

10. The excellence of the Ummah of Muhammad (saas ) in comparison with other peoples.

11. The love of the Companions for all good deeds.

12. The permissibility of engaging in debate in religious matters.

13. Whoever possesses the four attributes mentioned in the Hadith, has perfected Tawheed and will enter Paradise.

14. The permissibility of asking virtuous persons to supplicate Allah (swt ) on our behalf.

15. That there is no contradiction between the Hadith of Ash-Sh'abi - which permits ruqyah when the conditions for its acceptance are met - and the Hadith of Ibn `Abbas (ra ) - which forbids ruqyah when those conditions are not met.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever possessed the four attributes mentioned therein, has perfected Tawheed and will enter Paradise without reckoning or punishment.

 

[stiks]

Jazakallah for clarifying. Had an exam about this a couple of weeks ago.