Explanation of the Hadith (Those Who Enter Paradise Without Reckoning or Punishment)

The Shaykh : The reason is the hadith narrated by al-Bukhari and Muslim in their Sahihs from the hadith of Ibn 'Abbas (may Allah be pleased with them both). He said: The Messenger of Allah (peace and blessings be upon him) said: Then he (peace be upon him) entered his chamber, and his companions began to speculate about who these seventy thousand would be. Some said, "We are the Muhajireen who emigrated in the cause of Allah." Others said, "We are the Ansar who supported the Messenger of Allah." And others said, "No, they are not these; they are our sons who will come after us, who will believe in our Prophet and have not seen him." Then the Messenger (peace be upon him) appeared to them, saying—here is the point: So one of them said, "O Messenger of Allah, call upon Allah to make me one of them." He said: Another stood up and said, "O Messenger of Allah, call upon Allah to make me one of them." He said: The hadith ends here.
The point is that this hadith states that among the characteristics of the seventy thousand who enter Paradise without reckoning or punishment, and whose faces are like the full moon on the night of the full moon, is that they do not seek ruqyah (healing by Qur'anic recitation) from others. So, a man going to another person and saying, "Recite ruqyah for me," contradicts this virtue. This is what we mean by it being not prescribed, meaning it is not recommended. Also, there are some physical medical treatments that are successful, beneficial, and whose benefit is proven by experience, namely cauterization. The Messenger (peace be upon him) affirmed this in some authentic hadiths, where he said: And he mentioned: So, not every treatment, even if it is successful, is prescribed by the Shari'ah. Among them is cauterization with fire, and among them is seeking ruqyah, asking for ruqyah with the Qur'an and with the prescribed amulets reported from the Messenger (may Allah's prayers and peace be upon him). This is the hadith. But from the jurisprudence of this hadith, why was it not prescribed, rather disliked, for a Muslim to ask his Muslim brother for ruqyah with the Qur'an or with the amulets of the Messenger? Why? The scholars said that your seeking ruqyah from another is a treatment that is usually not successful; it may succeed and it may not. So in this case, it is good for the Muslim to rely upon Allah (Mighty and Majestic). And therefore, the hadith ended with those whom he described by saying: So, in illnesses, we can now divide them into three categories, and I think there is no debate in this. Illnesses that have decisive and definitive treatments; these treatments are obligatory, a fard. If the patient leaves them, he becomes sinful, he becomes a sinner. Other illnesses have treatments whose benefit is more likely; here comes his saying (peace be upon him): Here it is prescribed to take this treatment whose benefit is more likely, but it is not obligatory unless it is of the first type, the definitive and decisive one. The third treatment is one whose benefit is less likely; here comes reliance (tawakkul). From this less likelihood comes the issue of your asking your Muslim brother to recite ruqyah for you, or to make du'a' for you, or the like. So, although this is permissible, it is a permissible but less likely (weaker) option. This is what I wanted to draw attention to regarding the question of brother Muhammad.

Another questioner : The third category

The Shaykh : This is the third category, the less likely one.

Another questioner : The less likely one?

The Shaykh: Yes.