Need help with finding a hadeeth

[White Rose]

:sl:

Does someone know the hadeeth where Prophet Muhammad SAW said that among the first group to enter Jannah will be the people who didn't cure themselves with the help of Quran?

:jz:

[Amat Allah]

Wa Alikum Assalaam Wa Rahmatullahi Wa Barakaatuh honey,

The hadith you have asked about; I have never ever heard about it but I think you are referring to the hadeeth about the seventy thousand who will enter Paradise without being brought to account, which was reported by the two Shaykhs (al-Bukhaari and Muslim), Ahmad and others from the Prophet (peace and blessings of Allaah be upon him). If you study this hadeeth and think about it, then in sha Allaah the confusion you describe in your question will be resolved.

Imaam al-Bukhaari (may Allaah have mercy on him) narrated in his Saheeh from Ibn ‘Abbaas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “I was shown the nations, and some Prophets passed by with a few followers, and some Prophets passed by with no followers. Then I was shown a great multitude, and I said, ‘What is this? Is this my ummah?’ It was said, ‘No, this is Moosa and his people.’ It was said, ‘Look at the horizon.’ There I saw a huge multitude filling the horizon. And it was said, ‘Look there, and there, on the horizons of the sky.’ There was a multitude filling the horizons. It was said, ‘This is your ummah, and of these, seventy thousand will enter Paradise without being brought to account.’” Then he [the Prophet (peace and blessings of Allaah be upon him)] went inside, without explaining further. The people started to discuss what he had said, saying, “We are the ones who have believed in Allaah and followed His Messenger; we are they” or, “It is our children who were born in Islam whilst we were born in Jaahiliyyah.” The Prophet (peace and blessings of Allaah be upon him) heard about what was being said, so he came out and said: “They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord…”


What the hadeeth means is that there is a group of this ummah who will enter Paradise without being brought to account, not that the number of inhabitants of Paradise from this ummah is seventy thousand. The seventy thousand referred to in this hadeeth are of a high status in this ummah because of some special qualities that they have, as mentioned in the hadeeth: “They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord…”


The reason why they will enter Paradise without being brought to account and without being punished is stated clearly in another report narrated by al-Bukhaari (may Allaah have mercy on him) from Ibn ‘Abbaas, who said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘I was shown the nations. One Prophet passed by with a group, another passed by with a small band, another with ten followers, another with five, and another on his own (with no followers). I looked and saw a huge multitude, and I said, “O Jibreel, are these my ummah?” He said “No, but look at the horizon.” So I looked and saw a huge multitude. He said, “These are your ummah, and these are seventy thousand at their head who will not be brought to account or punished.” I said, “How come?” He said, “They do not use branding, or seek ruqya, or believe in bad omens; they put their trust in their Lord.”’ ‘Ukhaashah ibn Mihsan stood up and said, ‘Pray to Allaah to make me one of them!’ He [the Prophet (peace and blessings of Allaah be upon him)] said, ‘O Allaah, make him one of them.’ Then another man stood up and said, ‘Pray to Allaah to make me one of them.’ He said, ‘ ‘Ukaashah has beaten you to it.’” (Saheeh al-Bukhaari, 6059).


They are described further in another hadeeth, narrated by Sahl ibn Sa’d (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Seventy thousand or seven hundred thousand [one of the narrators was not sure] of my ummah will enter Paradise, and the first of them will not enter until the last of them do so. And their faces will be like the moon on the night when it is full.” (Reported by al-Bukhaari).


Abu Hurayrah (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘A group of my ummah seventy thousand strong will enter Paradise, with their faces shining like the moon.” (Reported by al-Bukhaari).


Muslim also reported about them in his Saheeh from Jaabir ibn ‘Abd-Allaah: “… then the believers will be saved and the first group to be saved will have faces like the moon when it is full, [they will be] seventy thousand, who will not be brought to account. Then will come those who shine like the stars in the sky…”

http://islamqa.info/en/ref/4203

And (the ones who do not seek ruqya) doesn't mean what you have posted:

the people who didn't cure themselves with the help of Quran

But it means that they do not search for a raaqi ( shaikh to do ruqya for them); they do not return to humans to do ruqya for them; they just rely on Allah. And seeking not ruqya from others doesn't mean that you can not do it for yourself my dear and precious sister...this is the meaning and Allah knows the best.

[White Rose]

:jz: sister. May Allah reward you.

Yes that is the hadeeth that I was referring to but I could not find it.
I wanted to ask about the ruqya because I was listening to one sheikh and he was telling a few versus from the Quran that can be used to do ruqya and then I remembered the hadeeth that you posted.

Just to clarify again, what exactly is included in the definition of ruqya? And can ruqya be recited on oneself without being the ruqya referred in the hadeeth? I just want to be sure.

:jz: again

[Amat Allah]

You too habibati Ameeeen ^_^

Read this my sweetheart:

1 – There is nothing wrong with the Muslim reciting ruqyah for himself. That is permissible; indeed it is a good Sunnah, for the Messenger (peace and blessings of Allaah be upon him) recited ruqyah for himself, and some of his companions recited ruqyah for themselves.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).”

Narrated by al-Bukhaari, 4728; Muslim, 2192

With regard to the hadeeth narrated by Muslim (220), according to which the Prophet (peace and blessings of Allaah be upon him) described the seventy thousand of this ummah who will enter Paradise without being brought to account or punished, and in which it says: “They are those who did not recite ruqyah or ask for ruqyah to be done, and they did not believe in bad omens and they put their trust in their Lord” – the phrase “they did not recite ruqyah” is the words of the narrator, not of the Prophet (peace and blessings of Allaah be upon him). Hence al-Bukhaari narrated this hadeeth (no. 5420) and he did not mention this phrase.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

These people are praised because they did not ask anyone to recite ruqyah for them, and ruqyah is a type of du’aa’, so they did not ask others to pray for them. The phrase “and they did not recite ruqyah” which is mentioned in the hadeeth is a mistake (on the part of the narrator), for their ruqyah for themselves and for others is a good deed. The Prophet (peace and blessings of Allaah be upon him) recited ruqyah for himself and for others; he did not ask anyone to recite ruqyah for him. His reciting ruqyah for himself and others was like his making du’aa’ for himself and others; this is something that is enjoined, for all the Prophets asked of Allaah and prayed to Him, as Allaah tells us in the stories of Adam, Ibraaheem, Moosa and others.

Majmoo’ al-Fataawa, 1/182

Ibn al-Qayyim (may Allaah have mercy on him) said:

This phrase is inserted in the hadeeth, but it is a mistake on the part of some of the narrators. Haadi al-Arwaah, 1/89.

Ruqyah is one of the greatest remedies that the believer should use regularly.

2 – With regard to the du’aa’ that is prescribed for the Muslim to say if he wants to recite ruqyah for himself or for someone else, there are many such du’aa’s, the greatest of which are al-Faatihah and al-Mi’wadhatayn.

A group of the Companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and travelled until they made came near one of the Arab tribes. They asked them for hospitality but they refused to do so. Then the leader of that tribe was stung, and they tried everything but nothing helped him. Then some of them said, Why don’t you go to those people who are staying (nearby)? Maybe some of them have something. So they went to them and said, O people, our leader has been stung and we have tried everything and nothing helped him. Do any of you have something? One of them said, Yes, by Allaah. I will perform ruqyah for him, but by Allaah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillaahi Rabb il-‘Aalameen. Then he recovered quickly from his complaint and started walking, and there was nothing wrong with him. Then they have them what they had agreed to, and some of them (the Sahaabah) said, Let us share it out. The one who had performed ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, and we will wait and see what he tells us to do. So they came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “How did you know that it is a ruqyah?” Then he said, “You did the right thing. Share them out, and give me a share.” And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled. (Narrated by al-Bukhaari, 2276, and by Muslim, 2201).

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).”

Narrated by al-Bukhaari, 4728; Muslim, 2192

The du’aa’s that have been narrated in the Sunnah include the following:

Muslim (2202) narrated from ‘Uthmaan ibn Abi’l-Aas that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about pain that he had felt in his body from the time he had become Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of your body where you feel pain and say ‘Bismillaah (in the name of Allaah) three times, then say seven times, ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in the glory and power of Allaah from the evil of what I feel and worry about).”

Al-Tirmidhi (2080) added: He said, I did that, and Allaah took away what I had been suffering, and I kept on enjoining my family and others to do that.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1696)

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say: “Your father [ meaning Ibraaheemm peace be upon him] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’”

Narrated by al-Bukhaari, 3191.

And Allaah knows best.

http://islamqa.info/en/ref/3476

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[Amat Allah]

The reason why those who ask for ruqyah are not included in the seventy thousand will enter Paradise without being brought to account

Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy thousand of my ummah will enter Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery and they put their trust in their Lord.” These people will enter Paradise without being brought to account because of the perfection of their Tawheed, their complete trust in Allah and their independence from people.

The one who asks for ruqyah from others is not included in that seventy thousand who will enter Paradise without being brought to account, due to the shortfall in their trust in Allah, because asking for ruqyah involves a kind of humiliation and need of the raaqi (the one who performs ruqyah), and part of complete trust and Tawheed is that the Muslim should not ask people for anything.

Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (may Allah be pleased with him) said: We were with the Messenger of Allaah (blessings and peace of Allah be upon him), nine or eight or seven (people) and he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We had only recently sworn our allegiance, so we said: We have sworn our allegiance to you, O Messenger of Allaah. He said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?’ We said: We have already sworn our allegiance to you, O Messenger of Allaah. Then he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We held out our hands and said: We swear our allegiance to you, O Messenger of Allaah. Tell us on what basis we should swear allegiance to you? He said: “On the basis that you will worship Allaah and not associate anything with Him, and (you will perform) the five daily prayers, and you will obey Allaah – and he whispered – and you will not ask the people for anything.” I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them.

Ibn Al-Qayyim (may Allah have mercy on him) said:

That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them. Hence he said “and they put their trust in their Lord.” Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed. End quote.

Zaad al-Ma‘aad, 1/475

The scholars of the Standing Committee for Issuing Fatwas said:

What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would harm them and to bring that which would benefit them. End quote.

Fataawa al-Lajnah al-Daa’imah, 24/397

Secondly:

Seeking ruqyah from another person is not haraam, but it is contrary to what is best and most perfect.

The scholars of the Standing Committee for Issuing Fatwas said:

Asking others to offer du‘aa’ for one and asking them to perform ruqyah are permissible, but not doing them and doing without people and doing these things for oneself is better.

End quote.

Fataawa al-Lajnah al-Daa’imah, 24/261

Shaykh Ibn Baaz (may Allah have mercy on him) said:

This hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet (blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them. This indicates that there is nothing wrong with that when there is a need to ask for ruqyah. End quote.

Majmoo‘ Fataawa Ibn Baaz, 25/118-119

Thirdly:

With regard to your saying “I do not have the patience or skill to do ruqyah for myself,” asking for ruqyah is permissible, as stated above, although ruqyah does not require any skill; rather it is of the same status as supplication (du‘aa’), and anyone can call upon his Lord for healing; that is not difficult. So a person can perform ruqyah for himself by reciting Soorat al-Faatihah, or any other passage of the Holy Qur'aan, or supplications that are proven to be from the Prophet (blessings and peace of Allah be upon him), such as:

“Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness).” Narrated by al-Bukhaari (5750) and Muslim (2191). “A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).” Narrated by al-Bukhaari (3371).

Muslim (2202) and al-Tirmidhi (2080) narrated from ‘Uthmaan ibn Abi’l-‘Aas (may Allah be pleased with him) that he complained to the Messenger of Allaah (blessings and peace of Allah be upon him) about some pain that he had felt in his body since he became Muslim. The Messenger of Allaah (blessings and peace of Allah be upon him) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in Allaah and His Power from the evil of what I find and I fear).’”.

Al-Tirmidhi added: He said: I did that and Allah took away what I was suffering, and I still tell my family and others to do that.

We ask Allah to heal you, a healing that leaves no trace of sickness.

And Allah knows best.

http://islamqa.info/en/ref/139092

[Amat Allah]

Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Ruqyah is of four types: that which is mentioned in the Sunnah (prophetic teachings) – it is prescribed and mustahabb to use it as ruqyah; that which is shirk or bid‘ah (an innovation) – it is haram (impermissible) to use it as ruqyah; that which is a permissible du‘a in which there is no shirk or bid‘ah, but it is not something that was narrated from the Prophet (blessings and peace of Allah be upon him and his family) – it is permissible to use this as ruqyah. Hence the Prophet (blessings and peace of Allah be upon him) said concerning ruqyah: “There is nothing wrong with it so long as it is not shirk.”

End quote from Fatawa Noor ‘ala ad-Darb

http://islamqa.info/en/ref/175189

the best of Ruqya is Qur'aan and what the prophet (peace and blessings of Allah be upon him) taught us in correct Sunnah.

[Amat Allah]

Ruqya in Islam is the recitation of Quran, seeking of refuge in Allah, remembrance and supplications that are used as a means of treating sicknesses and other problems. These are means of healing and Allaah Is The Healer.