Book Of Tawhid (Whoever Practices Tawhid Enters Paradise Without Reckoning)

Chapter 3

Allah--Ta'ala--said:

"Ibrahim was indeed a model, devoutly obedient to Allah, a hanif. He was not a pagan (idol worshipper)."
(Qur'an 16:120)

Allah called His servants:
 

"Those who associate naught with their Lord."
(Qur'an 23:59)

Hussein ibn `Abdul-Rahman reported: "Once, when I was at Saeed ibn Jobayr's,
I heard the Prophet ask:

'Who has seen the shooting star yesterday?'
 

I answered: 'I did,' and explained that I was not at prayer at the time because I had been stung. He said:

'What did you then do?'
I replied: 'I sought spiritual means (roqyat) to cure it.' He said:
 

'What compelled you to do that?'
I said: 'A report I heard from ash-Sha`bi, which he related on behalf of Boraydat ibn al-Hosayb, 

 who said:
'No roqyat or recourse for cure by spiritual means except from jealousy or a scorpion's sting.' He said:
 

'You did well to reach this knowledge.'"

 

However, Ibn `Abbas reported: "The Prophet--peace be upon him--said:
 

'All the nations were paraded in front of me, and I saw the prophets follow one another, the one with a large crowd, the other with two or three people, and one with none. There then appeared a large multitude of people which I took to be my people. But I was told that these were the people of Musa. Later, a larger multitude appeared and I was told that those were my people. Among them were seventy thousand who would enter Paradise without reckoning or punishment."
 

The Prophet then left for his chambers, and the people began to surmise who of them would be in the Prophet's company on that day. Some said: 'Perhaps it would be the companions of the Prophet--peace be upon him.' Others surmised it to be those who were born into Islam and therefore had never associated anything with Allah.

The Prophet returned and found them still trying to guess. They asked him about the identity of the people, and he said:
 

'They are those who do not seek spiritual cures for physical ills, who do not practice cauterization, nor believe in omens, but depend totally on their Lord.'
'Okashat ibn Mehsan rose and said: 'O Prophet, pray to Allah that I may be one of them.' The Prophet answered:

'You are indeed one of them.'
When another person sought to repeat the request, the Prophet told him that `Okashat had beaten him to it.

Further Issues

1. The peoples' varying levels of tauhid.
2. Meaning of practicing tauhid.
3. Allah's praise of Ibrahim by describing him as "not pagan."
4. Allah's praise of the great saints for their innocence of shirk
   (associating partners with Allah).
5. Tauhid implies avoidance of cauterization and roqyat.
6. That these characteristics are all comprehended in tawakkol,
   or trusting reliance upon Allah.
7. The deep wisdom of the companions' conviction that such tawakkol would not exist without good deeds.
8. The companions' concern for doing the good.
9. The quantitative and qualitative excellence of this ommat.
10. The virtues of Musa's companions.
11. Parade of the nations in front of the Prophet--peace be upon him.
12. Every people will come separately to the Judgment with its own prophet.
13. Scarcity of those who responded favorably to the prophets.
14. The Prophet to whom nobody responded will come to the Judgment alone.
15. The moral of all these facts is that man should not be deluded by quantity, nor lose hope on account of scarcity.
16. Tolerance of roqyat in cases of jealousy and sting.
17. Commendation by the Prophet of the Companions' knowledge, as per the statement, "You did well to reach this knowledge."
    That the two hadiths are not contradictory.
18. Reluctance of the salaf to praise falsely.
19. The Prophet's judgment, "You are one of them," as a landmark of prophecy.
20. The virtue of `Okashat.
21. Use of examples.
22. The Prophet's impeccable character.