those who will have no reckoning on them nor punishment

complete justice (7)

the way (of handling) the reckoning

People who are accounted for are in two categories:

The first category: those who will have no reckoning on them nor punishment

They are few that bearly reach 70,000. We ask Allah Almighty from His permission. In the two Sahih there is the Hadith of Ibn Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said: “Nations were displayed before me; one or two prophets would pass by along with a few followers. A prophet would pass by accompanied by nobody. Then a big crowd of people passed in front of me and I asked, Who are they Are they my followers?" It was said, 'No. It is Moses and his followers It was said to me, 'Look at the horizon.'' Behold! There was a multitude of people filling the horizon. Then it was said to me, 'Look there and there about the stretching sky! Behold! There was a multitude filling the horizon,' It was said to me, 'This is your nation out of whom seventy thousand shall enter Paradise without reckoning.' "Then the Prophet (peace be upon him) entered his house without telling his companions who they (the 70,000) were. So the people started talking about the issue and said, "It is we who have believed in Allah and followed His Apostle; therefore those people are either ourselves or our children who are born m the Islamic era, for we were born in the Pre-lslamic Period of Ignorance.'' When the Prophet (peace be upon him) heard of that, he came out and said. "Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (Cauterized). but they put their trust (only) in their Lord " On that 'Ukasha ibn Muhsin said. "Am I one of them, O Allah's Messenger (peace be upon him)?' The Prophet (peace be upon him) said, "Yes." Then another person got up and said, "Am I one of them?" The Prophet (peace be upon him) said, 'Ukasha has anticipated you”[1]

• Benefit: it came in the Hadith “Those who do not treat themselves with Ruqya (spiritual healing).” In a rare narration that is only in Bukhari and Muslim and are not authentic from various angles, among them: that they differ from the guidance of the Prophet (peace be upon him) as he used to uplift (with Ruqya) his companions (may Allah be pleased with them). In uplifting, there is benefit for the others as they raise good above others. How can this honour be refused? Also, the Prophet (peace be upon him) said in the end of the Hadith: “They put their trust (only) in their Lord.” The work of the performer of Ruqya has no benefit between himself and the empowered with the exception of the one who is uplifted. “Nor do they believe in bad or good omen”: meaning: they do not ask for Ruqya. “Nor do they get themselves branded”: a narration that came in the two Sahih[2]. Meaning: they do not treat (from illness) by branding.

It is called that because the people of ignorance used to believe in omens from birds.

The collection of these are the 3 characters in his words: “They put their trust (only) in their Lord.” Trust (Tawakkul) should no doubt have two points:

The first point: giving full authority of the issue to Allah, His Highness and Majesty, and (for) the heart to depend on Him with strong faith and thought

The second point: following the guidance that Allah commanded with whether they are religious such as completing the obligations and abstaining from the forbidden (deeds). (This is) whether they are worldly such as cultivation, farming, trading or the like because the narrations are many regarding this issue of trust. There is no doubt that the guidance should be followed. As for a man saying: I will not follow the reasons because I have trust in Allah, His Highness and Majesty. This is a wrong understanding and is called “Tawakul” not “Tawakkul.”

Among the things that prove the deed:

A.His words Almighty:

{ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـهِ }

“And when you have decided, then rely upon Allah.” [Al Imran: 159] 

Determination is something that should no doubt (be there) with trust in Allah.

B. Also, the actions of the Prophet (peace be upon him) that prove his actions for the cause with trust in Allah are the key for trust in Allah. He used to prepare before embarking into battle. He used to welcome its reasons and raise his hands to the heavens calling:

«اللَّهُمَّ مُنْزِلَ الْكِتَابِ، وَمُجْرِىَ السَّحَابِ، وَهَازِمَ الأَحْزَابِ؛ اهْزِمْهُمْ، وَانْصُرْنَا عَلَيْهِمْ »

“O Allah, Revealer of the Book, swift in (taking) account, put the tribes to rout. O Lord, defeat them and shake them”[3]

He has advised in requesting the sustainance of Allah, His Highness, to trust in Him and working towards the cause. He said, (peace be upon him): “No doubt, it is better for a person to take a rope and proceed in the morning to the mountains and cut the wood and then sell it, and eat from this income and give alms from it than to ask others for something.”^[4]

The texts that prove that are many. There is also mental Proof to this. Trust in Allah is not for a person to leave off the efforts in order to get a child, such as success. He says “I want with my trush in Allah, His Highness, to sustain me with a child” and likewise with sustainance and other issues. There is no doubt that there should be two conditions: real dependence on Allah, His Highness and working towards the cause.

The Sheikh of Islam, Ibn Taymiyyah (may Allah be pleased with him) (said) about the Iraqi community: “what is meant by trust in Allah is what brings together Tawheed, the mind and Shariah because turning towards the cause is connected to Tawheed and the cause is a weakness in the mind. Complete reluctance from the cause is a slander of the Shariah”

Not asking for Ruqya, omen and branding with trust in Allah, His Highness and Majesty is a reason for entering paradise without reckoning or punishment. People with Ruqya are of 3 levels:

The first level: to ask for the Ruqya. With this he enters (the category) of those who steal so they lose their honour

The second level: to not prevent the Ruqya if it is presented to him. This does not mean that he loses the honour (of good deeds) because he did not request it and it was displayed to him

The third level: to refuse the Ruqya if it is presented to him as this goes against the Sunnah because the Prophet (peace be upon him) did not prevent `A'ishah (may Allah be pleased with her) during his Ruqya. Likewise, the companions (may Allah be pleased with them) used to perform Ruqya on each other so when the Ruqya is presented to them they did not accept it (by) disliking it. Gabriel performed Ruqya on the Prophet (peace be upon him) as in Sahih Muslim from the Hadith of `A'ishah (may Allah be pleased with her) as she said: “When Allah's Messenger (peace be upon him) fell ill, Gabriel used to recite this: "In the name of Allah, may He cure you from all kinds of illnesses and safeguard you from the evil of a jealous one when he feels jealous and from the evil influence of eye."^[5]