The Response to Those Who Cite the Hadith of the Seventy Thousand as a Reason for Abandoning Means
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Question:
Some people cite the Hadith of the Seventy Thousand who enter Paradise without reckoning or punishment as a reason for abandoning means. What is the response to them?
Answer:
These seventy did not abandon means; rather, they abandoned two things: seeking ruqyah (healing by Qur'anic recitation) and cauterization. Seeking ruqyah means asking people for ruqyah.
This hadith indicates that leaving off the request is better, and likewise, leaving off cauterization is better. However, when there is a need for them, there is nothing wrong with seeking ruqyah (healing by Qur'anic recitation) and cauterization. This is because the Prophet (peace and blessings be upon him) ordered Aisha to seek ruqyah for an illness that afflicted her, and he ordered the mother of Ja'far ibn Abi Talib’s children, who is Asma bint Umayyas (may Allah be pleased with her), to seek ruqyah for them. This indicates that there is no blame on one in doing so when there is a need for seeking ruqyah. Also, because he (peace and blessings be upon him) said: And he (peace and blessings be upon him) cauterized some of his Companions when the need for cauterization arose, because it is a permissible means when there is a need for it. Seeking ruqyah is asking for the recitation of ruqyah. As for if someone is treated with ruqyah without being asked, that is also one of the means, and there is nothing wrong with it, nor is it disliked. Likewise, the rest of the permissible means, such as permissible medicines, including injections, pills, drinks, and the like.
As for the superstition mentioned in the hadith of the seventy, it is taking an omen as a bad sign from some things seen or heard. It is forbidden, and it is minor shirk (associating partners with Allah) if it causes the superstitious person to turn back from his need. This is based on the saying of Allah (Glorified and Exalted is He): [Al-Anfal: 2] and his (peace and blessings be upon him) saying: Sahih Muslim 2222a, and his (peace and blessings be upon him) saying as well: Sunan Abi Dawud 3910Sahih (Al-Albani) and his (peace and blessings be upon him) saying when superstition was mentioned to him: Sunan Abi Dawud 3919Da'if (Al-Albani), and it was narrated from him (peace and blessings be upon him) that he said: They said: What is the expiation for that, O Messenger of Allah? He said: That you say: It was narrated by Ahmad.
So it is known from the evidence mentioned that reliance upon Allah does not prevent engaging in means. A person eats and drinks; eating is a means for satiety and for the sustenance and safety of this body, and likewise drinking. It is not permissible for a person to say: I do not eat or drink, and I rely on Allah for my life, and I will remain healthy and sound.
No sane person says this. Likewise, one wears heavy clothes in winter for warmth, because the cold harms him. Likewise, one engages in other means, such as closing the door out of fear of thieves, and carrying a weapon when there is a need. All of these are means that a person is commanded to use. The Prophet (peace and blessings be upon him) was the master of those who rely on Allah; at Uhud, he wore armor, and at Badr likewise. At Uhud, he was clearly between two armors and wore a turban, and he had a helmet on when he entered Makkah. All of these are means that he (peace and blessings be upon him) did, and likewise his companions (may Allah be pleased with them)
Some people cite the Hadith of the Seventy Thousand who enter Paradise without reckoning or punishment as a reason for abandoning means. What is the response to them?
Answer:
These seventy did not abandon means; rather, they abandoned two things: seeking ruqyah (healing by Qur'anic recitation) and cauterization. Seeking ruqyah means asking people for ruqyah.
This hadith indicates that leaving off the request is better, and likewise, leaving off cauterization is better. However, when there is a need for them, there is nothing wrong with seeking ruqyah (healing by Qur'anic recitation) and cauterization. This is because the Prophet (peace and blessings be upon him) ordered Aisha to seek ruqyah for an illness that afflicted her, and he ordered the mother of Ja'far ibn Abi Talib’s children, who is Asma bint Umayyas (may Allah be pleased with her), to seek ruqyah for them. This indicates that there is no blame on one in doing so when there is a need for seeking ruqyah. Also, because he (peace and blessings be upon him) said:
Healing is in three things: cauterization with fire, a cut with a cupping vessel, or a drink of honey. And I do not like to be cauterized.
الشفاء في ثلاث: كية نار، أو شرطة محجم، أو شربة عسل، وما أحب أن أكتويAs for the superstition mentioned in the hadith of the seventy, it is taking an omen as a bad sign from some things seen or heard. It is forbidden, and it is minor shirk (associating partners with Allah) if it causes the superstitious person to turn back from his need. This is based on the saying of Allah (Glorified and Exalted is He):
The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَThere is no transitive disease, no ill omen
لا عدوى ولا طيرةTaking omens is polytheism; taking omens is polytheism
الطيرة شرك، الطيرة شركThe best type is the good omen, and it does not turn back a Muslim. If one of you sees anything he dislikes, he should say: O Allah, no one brings good things except Thee, and no one averts evil things except Thee and there is no might and power but in Allah.
أحسنها الفأل ولا تردن مسلمًا، فإذا رأى أحدكم ما يكره فليقل: اللهم لا يأتي بالحسنات إلا أنت، ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بكWhoever is turned back from his need by superstition has associated partners with Allah.
من ردَّته الطيرة عن حاجته فقد أشركO Allah, there is no good except Your good, and there is no omen except Your omen, and there is no god except You.
اللهم لا خير إلا خيرك، ولا طير إلا طيرك، ولا إله غيركSo it is known from the evidence mentioned that reliance upon Allah does not prevent engaging in means. A person eats and drinks; eating is a means for satiety and for the sustenance and safety of this body, and likewise drinking. It is not permissible for a person to say: I do not eat or drink, and I rely on Allah for my life, and I will remain healthy and sound.
No sane person says this. Likewise, one wears heavy clothes in winter for warmth, because the cold harms him. Likewise, one engages in other means, such as closing the door out of fear of thieves, and carrying a weapon when there is a need. All of these are means that a person is commanded to use. The Prophet (peace and blessings be upon him) was the master of those who rely on Allah; at Uhud, he wore armor, and at Badr likewise. At Uhud, he was clearly between two armors and wore a turban, and he had a helmet on when he entered Makkah. All of these are means that he (peace and blessings be upon him) did, and likewise his companions (may Allah be pleased with them)
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.