Benefits of the Hadith: (The nations were presented to me)

The Shaykh : And in this is evidence that it is not befitting for a caller to the religion of Allah, if no one follows him, to despair or lose hope, or to think that his effort has been wasted in vain, even if no one follows you. You are on the right path and you are rewarded, and your work will not be lost. In fact, you may earn even more reward due to the hardship of the work. When a man calls and is answered, the calling becomes easy for him, and he becomes energetic, and those who answer him help him. But when he calls and is not answered, and he is in the right, the calling becomes difficult for him. If he is patient, he attains the reward of the patient. The important thing is that if you are a caller and you do not find a response, do not despair. These prophets, who are better than you, were seen by the Prophet (peace and blessings be upon him) with no one with them. And in this is the virtue of this Ummah, because the Messenger (peace and blessings be upon him) saw a great multitude, so he asked Jibril, "Who are these?" He said, "This is your Ummah." He said, "No." In another hadith, it is said, "This is Musa and his people. This is Musa and his people." Musa (peace be upon him) is among the prophets with the most followers. And in another hadith, in another wording: And in this wording is evidence that this Ummah is the greatest of the nations. There is no doubt in this; this Ummah, praise be to Allah, is the greatest of the nations. If someone asks, "How can it be the greatest of the nations when the Christians are now more numerous than the Muslims?" We say: These Christians are not upon a religion. They are not from the Ummah of Isa, nor from the Ummah of Musa, because the religion they are upon now is a false religion, abrogated. Allah has abrogated it. The One who legislated it, He Himself, Allah, has abrogated it through the message of Muhammad (peace and blessings be upon him). Therefore, they are not among the followers of Isa. And thus, the followers of Isa are not more numerous than the followers of Muhammad (peace and blessings be upon him).
And in it is also the virtue of this Ummah, that among them are seventy thousand who will enter Paradise without reckoning and without punishment. So the reckoning is not general for all people. Rather, there are people who are not reckoned, and among them are the prophets. The prophets are not reckoned. And among them are those whom the Messenger of Allah (peace and blessings be upon him) mentioned, who are those who gathered these characteristics: they do not cauterize, they do not seek ruqyah, and they do not take omens.
: This means they do not ask anyone to cauterize them. It does not mean they do not cauterize others, or that they do not cauterize themselves if a person is skilled in cauterization, because some people are skilled in cauterization and cauterize themselves. But they do not cauterize, meaning they do not ask anyone to cauterize them, because they rely upon Allah, and they do not like to ask people for anything or to humble themselves by asking people.
Second: : The meaning of "they do not seek ruqyah" is they do not ask anyone to perform ruqyah on them. It does not mean that they do not perform ruqyah for others. For this reason, Shaykh al-Islam (may Allah have mercy on him) said that the narration in Muslim: is not a correct narration, because the Prophet (peace and blessings be upon him) used to perform ruqyah, he used to perform ruqyah for others (peace and blessings be upon him). But they do not seek ruqyah, meaning they do not ask others to recite over them. But if they are given the opportunity to have someone recite over them, does that take them out of this description? That is, if a man comes to a sick person and says, "I want to recite over you," and the sick person allows him, does that take him out of this description?
The reader: No, it does not take him out.

The Shaykh : It does not take him out, meaning in the sense that he did not seek ruqyah, and he did not ask for the ruqyah. But if a person came and asked to recite over you, there is no harm, and it does not take him out of this description.
, they take omens: This means they are superstitious. But superstition is expressed as taking omens, because most of the superstition of the Arabs was with birds. Otherwise, they may be superstitious. So they are superstitious with everything known, whether time, place, people, or characteristics. Everything they take omens from. The Arabs were ignorant. They were ignorant and took omens from everything. They saw a black bird and said, "This is a black day. You have no happiness at all." Why? Because I saw at the beginning of the day
The reader: A black bird.

The Shaykh : A black bird. If they saw a white one, they said, "That's it, today is the day of light, the day of whiteness," even though this has no basis. Optimism is good, but optimism with what is not a good omen is not correct. And they, well, in any case, superstition, taking omens is superstition, with something known, whether seen or heard, or time, or place. And so we find that those who take omens are always in anxiety, always in anxiety. And those who rely upon Allah, the optimistic ones, we find them always in joy and happiness. As for the pessimist, I seek refuge in Allah, if he sees anything, he becomes superstitious.
He said: upon their Lord, meaning not upon anyone else. And where did we take from "not upon anyone else"?
The reader: The restriction.

The Shaykh : From the fronting of the object before "their Lord" they rely upon, because the right of the object is to be delayed. So if it is fronted, it indicates restriction, meaning upon their Lord, not upon anyone else. They rely and depend, but it is not the requirement of reliance to leave the means. Rather, do the means and do not depend on them. Depend upon the Creator of the causes (Mighty and Majestic), and take the means as only a cause.
In the name of Allah, the Most Gracious, the Most Merciful. He said: and the speech about it has preceded. they depend, and the explanation of the meaning of reliance has also preceded. And in a wording: And this is among the virtues of 'Ikamah (may Allah be pleased with him), and among Allah's success for him, that he hastened and rushed to ask to be among them, so he was among them. Then another man stood up to him and said, "Call upon Allah to make me among them." He said: , meaning that the Messenger (peace and blessings be upon him) wanted to close the door so that no one who does not deserve to be testified to by that would stand up. So he said, "'Ikamah has preceded you to it." And this hadith has become a proverb for everyone who asks for something that has passed them by. It is said to him, "'Ikamah has preceded you to it." And based on this hadith, we testify that 'Ikamah ibn Mahsan is among those who enter Paradise without reckoning and without punishment, without asking about his work, about his work, because the Messenger (peace and blessings be upon him) testified for him when he said, "You are among them."
As for the second hadith, the hadith of Abu Hurayrah (may Allah be pleased with him): He said: He says: So in it is also a virtue for these people, and that in addition to their entering Paradise without reckoning, their faces shine with the light of the moon on the night of the full moon. And this indicates that it is shining, and it radiates light, like the moon.