The ruling on using the hadith of the seventy thousand as an argument for abandoning the means
Machine translationRead the Arabic original
Question:
Some people use the hadith of the seventy thousand who enter Paradise without reckoning or punishment as an argument for abandoning the means. What is the response to them?
Answer:
These seventy did not abandon the means; rather, they abandoned two things: seeking ruqyah and cauterization. Seeking ruqyah is asking people for ruqyah.
This hadith indicates that leaving off the seeking of healing is better, and likewise, leaving off cauterization is better. However, when there is a need for them, there is nothing wrong with seeking healing through ruqyah and cauterization. This is because the Prophet (peace and blessings be upon him) ordered Aisha to seek healing for an illness that had befallen 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 healing for them. This indicates that there is no blame in doing so when there is a need for seeking healing through ruqyah. Also, because he (peace and blessings be upon him) said:, and the Prophet (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 ruqyah. As for performing ruqyah without being asked, it is among the permissible means, like permissible medicines such as injections, pills, drinks, and the like.
As for the superstition mentioned in the hadith of the seventy thousand, it is taking an omen as a bad sign from some things seen or heard. It is forbidden, and it is minor shirk if it causes the superstitious person to turn back from his need. This is based on the saying of Allah, the Exalted: [Al-Anfal: 2], and his (peace and blessings be upon him) saying: Sahih Muslim 2222a, and his (peace and blessings be upon him) saying also: 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: Narrated by Ahmad.
So it is known from the evidence we have mentioned that reliance upon Allah does not prevent engaging in the means. A person eats and drinks; eating is a means for satiety and for the sustenance and safety of this body, and so is 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 remain healthy and sound. No sane person says this. Likewise, he wears heavy clothes in winter for warmth because the cold harms him. And so he engages in other means, such as closing the door out of fear of thieves, and carrying a weapon when necessary. All of these are means that a person is commanded to use.
The Prophet (peace and blessings be upon him) is the master of those who rely on Allah. At Uhud, he wore armor, and at Badr, he did so as well. At Uhud, he was clearly between two armors and wore a helmet, 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 so did his Companions (may Allah be pleased with them) .
Some people use the hadith of the seventy thousand who enter Paradise without reckoning or punishment as an argument for abandoning the means. What is the response to them?
Answer:
These seventy did not abandon the means; rather, they abandoned two things: seeking ruqyah and cauterization. Seeking ruqyah is asking people for ruqyah.
This hadith indicates that leaving off the seeking of healing is better, and likewise, leaving off cauterization is better. However, when there is a need for them, there is nothing wrong with seeking healing through ruqyah and cauterization. This is because the Prophet (peace and blessings be upon him) ordered Aisha to seek healing for an illness that had befallen 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 healing for them. This indicates that there is no blame in doing so when there is a need for seeking healing through 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 أكتويSeeking ruqyah is asking for ruqyah. As for performing ruqyah without being asked, it is among the permissible means, like permissible medicines such as injections, pills, drinks, and the like.
As for the superstition mentioned in the hadith of the seventy thousand, it is taking an omen as a bad sign from some things seen or heard. It is forbidden, and it is minor shirk if it causes the superstitious person to turn back from his need. This is based on the saying of Allah, the Exalted:
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 اللَّهُ 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 ترد 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 taking an omen as a bad sign has associated partners with Allah.
من ردته الطيرة عن حاجته فقد أشركThat you say: O Allah, there is no good except Your good, and there is no omen except Your omen, and there is no god but You
أن تقول: اللهم لا خير إلا خيرك، ولا طير إلا طيرك، ولا إله غيركSo it is known from the evidence we have mentioned that reliance upon Allah does not prevent engaging in the means. A person eats and drinks; eating is a means for satiety and for the sustenance and safety of this body, and so is 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 remain healthy and sound. No sane person says this. Likewise, he wears heavy clothes in winter for warmth because the cold harms him. And so he engages in other means, such as closing the door out of fear of thieves, and carrying a weapon when necessary. All of these are means that a person is commanded to use.
The Prophet (peace and blessings be upon him) is the master of those who rely on Allah. At Uhud, he wore armor, and at Badr, he did so as well. At Uhud, he was clearly between two armors and wore a helmet, 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 so did 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.