who are the people that will enter Jannah without a reckoning or punishment

[Muslim_Gurl]

:salam2:

I'm so sorry about my titles but I really don't know what to call them

Anyways...I really want to know who are the people that will enter Jannah without reckoning? I asked this question before but I'm still a bit confused.

One of the brothers posted this hadith but I didnt really understand it, sorry.

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)

Could someone explain the highlighted part? Please

Also I've heard this one as well...

It is related by Asma bin Yazid (RZ) that the Apostle of Allah said: “One the Judgement Day all men, after being raised upon again, will be gathered together in a vast and flat plain [and] the herald of the Lord will call out, ‘Where are they whose sides kept away from bed during the night [i.e., who used to leave their beds in order to offer up the Tahajjud prayers]?’ These men will stand up after this announcement and their number will not be large. After it, they will enter Heaven without being brought to account. All the rest of men will, then, be commanded to report themselves for the Reckoning.” -Baihaqi

AND I've heard in a lecture that those who always put their trust in Allah will enter Jannah without Hisaab.

SOO I'm very confused right now...

Who are they..?!?!..?!?....

Thank youuuuuuuu

 

[a_muslimah86]

:salam2:

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)."

Though cauterization and ruqyah are *allowed* in Islam..they are mere *means of healing*...which a Muslim may seek for his/her illness...but the virtue of *leaving* them due to a sincere and pure trust and dependence upon Allah (swt) and His Power and Mercy is a virtue observed and maintained by only a few Muslims because it requires a lot of jihad of the nafs and a lot of patience (some scholars such as Ash-Shaikh Ibn Taymiyyah..say that leaving *asking others* to perform cauterization and ruqyah for one's self *is* the act contradictory to the concept of *sincere trust in Allah*..while others say..that leaving these things *altogether* is the *actual* virtue intended to be signified in the hadith)...hence...the hadith specifies these people as ones who will enter paradise without judgment..and it is not because they are *the* greatest of Muslims..or *the only* Muslims who will enter paradise in such manner..but because they have *achieved a virtue* allowing them such honor!...

The main point is this...it is well known that there are numerous instances in the Qura'an and the Sunnah where believers are called upon (on Qiyamah)..judged (in the dunya and the akhirah)..allowed an honor..or given a status..based on their virtuous deeds..and their practice of Islam...so this concept is quite existent in Islam..it's just that it varies according to the nature of the deed/virtue discussed or practiced...for example...those who give a lot of sadaqah receive a specific virtue..those who perform tahajjud regularly receive another..those who fast mondays and thursdays receive something else...and so on...in this hadith...the characteristic of the people entering Jannah in the fashion described..is the *sincerity..purity..and strength* of trust in Allah...that's pretty much "the sum up" of the tafsir of the hadith...

As for the next hadith below...

It is related by Asma bin Yazid (RZ) that the Apostle of Allah said: “One the Judgement Day all men, after being raised upon again, will be gathered together in a vast and flat plain [and] the herald of the Lord will call out, ‘Where are they whose sides kept away from bed during the night [i.e., who used to leave their beds in order to offer up the Tahajjud prayers]?’ These men will stand up after this announcement and their number will not be large. After it, they will enter Heaven without being brought to account. All the rest of men will, then, be commanded to report themselves for the Reckoning.” -Baihaqi

I cannot comment on it..because I have not come across it before...and thus I do not know its authenticity..perhaps someone with more knowledge can benefit you (and I) by informing us of authenticity..first..and then relate it to the question you seek an answer for specifically

Inshallah I helped you in some way ukhti

P.S. The tafsir of the hadith is *not* mine at all..I have paraphrased it *only*..it is actually from Fat'hul Baari bi Sharh Sahih Al-Bukhari

And Allah Knows Best!

 

[Muslim_Gurl]

Walaikumu salam

JazakAllah ukhti for clearing things up And yes you *have* helped

P.S. Thankx for the title

 

[thariq2005]

As salaamu 'alaikkum, I found a fatwa regarding the first hadith, but I cannot find anything regarding the second one. Here it is...

We want to understand the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with them both) in which the Prophet (peace and blessings of Allaah be upon him) says of the seventy thousand who will enter Paradise without being called to account that they “do not ask for ruqyah (seek healing through spiritual means e.g. by recitation of Qur’aan etc.)…” (Reported by al-Bukhaari, no. 6472 and 6541; Muslim, no. 220). Does this hadeeth include all kinds of treatment? If this is not the case, what is the difference between (medical) treatment and ruqyah, because both of them may effect a cure? How are we to understand the Prophet’s command to ‘Aa’ishah and others to seek healing from al-‘ayn (the evil eye) through ruqyah? If we know that a person has been afflicted by the evil eye, should we tell him to seek healing through ruqyah or should we tell him to bear it with patience and hope for reward from Allaah?

Praise be to Allaah.

The phrase in the hadeeth about the seventy thousand who will enter Paradise without being called to account, that they “do not ask for ruqyah” means that they do not seek it from others. But the Prophet (peace and blessings of Allaah be upon him) commanded us and taught us to seek treatment, as he said: “Allaah has not created any disease without also creating the cure; some know it and some do not.” (Reported by al-Bukhaari, no. 5678).

Ruqyah and seeking medical treatment differ in two ways:

The first difference is that a person will feel a greater attachment to the one who does ruqyah than to the one who offers medical treatment, because if Allaah decrees that he should be healed through ruqyah, the bond between the person who did the ruqyah and the person who was sick is a spiritual bond, as the cure did not come about through physical means. The fact that it is a spiritual bond may be a source of fitnah (temptation or trial), as he may say, “he is one of the awliya’ (close friends) of Allaah” and so on, which may lead him to shirk (associating partners with Allaah). Hence it was followed by the words “… and who put their trust in their Lord.”

The second difference is that a sick person may ask for ruqyah from someone who is not qualified to do it, because the latter is not using something tangible that can be identified. So the person who has been asked to do ruqyah may do it, and the sick person may be healed coincidentally, not as a result of the ruqyah which was not done according to sharee’ah, but at the same time as the ruqyah is done, so people may suffer fitnah because of this, and think that this is a person whose du’aa’s are answered and whose ruqyah is blessed, when this is not the case.

For this reason the Prophet (peace and blessings of Allaah be upon him) said, “… those who do not ask for ruqyah..” and did not say “those who do not seek treatment. Seeking treatment is essential, but it is better not to seek ruqyah. However, if a person comes forward and recites something over you and you do not stop him, this does not mean that you are not counted among the people mentioned in the hadeeth, because you did not ask for ruqyah. By the same token, if you do ruqyah for your brother, you are doing him a favour, and this does not rule you out from being one of the seventy thousand. Thus we say that the extra phrase reported in Saheeh Muslim, “… and they did not do ruqyah…” is a dubious addition that is not saheeh. The correct wording is only “Those who did not ask for ruqyah.”

With regard to seeking ruqyah from a scholar, if he is known as such then you can ask him for ruqyah, because if he treats a person with ruqyah, they will benefit from it, by the grace of Allaah, as is the case with doctors who treat people.

With regard to the question of whether we should treat the person who is afflicted by the evil eye with ruqyah or tell him to bear it with patience, the Messenger (peace and blessings of Allaah be upon him) taught us the way to seek healing from the evil eye, when he told the one who had put the evil eye on one of his companions to do ghusl and wudoo’, then to take some of the water and pour it over the one who was afflicted until he recovered.

Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 55/121

 

[IHearIslam]

assalamu alaikum

hey thanks for asking this question lol
I am learning something too walhamdulillah
ok as I was reading I realized there is a word that is used here ALOT! RUQYAH what does this word mean??? how is it related to treatment???
may Allah reward you for answering!!!

 

[a_muslimah86]

assalamu alaikum

hey thanks for asking this question lol
I am learning something too walhamdulillah
ok as I was reading I realized there is a word that is used here ALOT! RUQYAH what does this word mean??? how is it related to treatment???
may Allah reward you for answering!!!

Ruqyah is reciting the Qura'an upon a person to expel the ills of *hasad* (the evil eye/envy)..*sihr* (black magic/magic spells/witchcraft)..and *mas* (possession) from him/her...this can be done by the ill person him/her self or by asking someone else to do it on them...think of it as "Islamic exorcism" (for lack of a better term)

Please read the following for more information...

http://www.islamqa.com/en/ref/3476/%D8%B1%D9%82%D9%8A%D8%A9 (speaks of the virtues of ruqyah and some of its dua'as)

http://www.islamqa.com/en/ref/11290/رقية (how ruqya is used to treat sihr)

http://www.islamqa.com/en/ref/240/رقية (how ruqya is used to treat possession and sihr)

http://www.islam-qa.com/en/ref/11359 (how the dua'as and surahs of ruqya are used for protection from the evil eye and in expelling it)

http://www.islamqa.com/en/ref/21843/ruqya (the parts towards the end speak of ruqya)

 

[Muslim_Gurl]

As salaamu 'alaikkum, I found a fatwa regarding the first hadith, but I cannot find anything regarding the second one. Here it is...

Walaykumu salam brother

Thankx for the fatwa. It was a good read and I also learn alot Alhumdulillah

 

[Muslim_Gurl]

assalamu alaikum

hey thanks for asking this question lol
I am learning something too walhamdulillah
ok as I was reading I realized there is a word that is used here ALOT! RUQYAH what does this word mean??? how is it related to treatment???
may Allah reward you for answering!!!

Walaykumu salam

You welcome sister And thankx for asking your question because I also learned alot. I was going to ask the same by the way

Ruqyah is reciting the Qura'an upon a person to expel the ills of *hasad* (the evil eye/envy)..*sihr* (black magic/magic spells/witchcraft)..and *mas* (possession) from him/her...this can be done by the ill person him/her self or by asking someone else to do it on them...think of it as "Islamic exorcism" (for lack of a better term)

Please read the following for more information...

http://www.islamqa.com/en/ref/3476/%D8%B1%D9%82%D9%8A%D8%A9 (speaks of the virtues of ruqyah and some of its dua'as)

http://www.islamqa.com/en/ref/11290/رقية (how ruqya is used to treat sihr)

http://www.islamqa.com/en/ref/240/رقية (how ruqya is used to treat possession and sihr)

http://www.islam-qa.com/en/ref/11359 (how the dua'as and surahs of ruqya are used for protection from the evil eye and in expelling it)

http://www.islamqa.com/en/ref/21843/ruqya (the parts towards the end speak of ruqya)

OH! Okk saah! I get it. JazakAllah for answering sister