By Ghayoor Arshad
After fajr I make it a habit to try and learn something new, whether it’s memorizing Quran or watching a lecture. I recently watched a video regarding the people who will be spared from any judgement or punishment on the Day of Judgement. I was in awe that there was even such a group of people and wanted to know how to be a part of them (considering it’s a small amount of people from what we know). I eagerly awaited to hear what sort of epic criteria was needed to gain entrance into such an elite group, but I was confused upon learning the traits of the 70,000.
They are as follows:
- The one who does not ask another for Ruqya
- The one who abstains from cauterizing
- The one who does not follow bad Omens
- The one who places their Tawwakul on Allah
At first I thought that these requirements were scattered at best, and downright disconnected at worst. I almost felt despondent at how unrelated and nearly trivial these requirements were. But I kept thinking about it. Why is it that these four characteristics save one from the tortures of the most dreaded day? A day where even the Prophets (save one) will be too scared to ask Allah for anything out of Allah’s sheer anger. Like seriously, what could not cauterizing a wound and ignoring bad Omens have to do with that? I kept thinking and thinking when it suddenly hit me!
*Bear in mind that what follows next is solely my opinion and not based on anything with proof so I could be totally wrong but I’m still excited to share it*
So taking a look at the first condition, we are talking about not asking for Ruqya. Now for those that don’t know, Ruqya can very loosely be described as exorcism. It doesn’t always have to be jinn related, but it always deals with internal struggles. The one suffering from an ailment that requires Ruqya often feels alone, stressed, and almost untrustful of his or her own thoughts. Having seen people like this, I know just how bad it can get. And having seen those same people getting drastically better as a result of Ruqya, I know just how beneficial it can be. So why on Earth would a condition to escape judgement be the lack of seeking Ruqya?
Because it builds internal and mental fortitude and causes a shift in cognition in the firm believer. Yes, there is a benefit from Ruqya that can be brought on, but the one who does not actively seek it, and instead decides to leave their mental well being to Allah, is certainly praiseworthy. To have the conviction that no matter how low you think you are, how bad your mind has gotten, how little you think you’re worth or capable of, you know and trust with absolute certainty that Allah alone will be the one to help you out of your rut. SubhanAllah.
The second condition talks about refusing cauterization. Again the same logic is applied but to a lesser degree. Cauterizing can definitely provide benefit, but it causes a great deal of pain and difficulty to do so. It’s said that the Prophet PBUH allowed it, but very much disliked it due to the amount of pain it caused. But again, a type of reliance is being seen here.
The third condition is that of not following bad omens. In the first two conditions, Allah deals with creating fortitude in oneself, and this third condition only furthers that solid base. By not being swayed by such weak and feeble concepts such as black cats and cracks in pavement, the believer that dismisses Omens creates a heightened level of Taqwa and Tawwakul by recognizing that it is Allah who is in control, not anything else. So again, we see the mind of the believer being changed to shift its reliance from thinking that is stuck in tradition and superstition, to thinking that is based in logic and understanding upon Allah.
And the last condition is there as if to almost tie it all together: having Tawwakul on Allah. This is the crux of the matter. This is what we’ve been building up towards.
If you look at the first condition, it’s the fortification of the spiritual self. No matter what is going on with your nafs and relationship with Allah, you make Allah your exclusive form of intervention and help. This is not so dissimilar to how Ibrahim AS refused the help of Jibreel AS, but chose to rely on Allah instead in a time of need.
The second condition is a fortification of the physical self. If the vessel for the spirit is in danger, then the same approach is taken to first and foremost trust Allah, as He is the one who created a cure for every disease.
And the third condition is the fortification of the mind, that which controls the nafs and the body. By having your mind trained to cut through the folly of the dunya, and keep its eyes on the prize (the aakhira) you are able to keep yourself on the straight path.
So these four conditions, as scattered as they may have seemed, are building up the perfect reliance on Allah. They’re creating a believer that fiercely sticks to relying on Allah before and above anything else. The genius of this Hadith is that it causes a paradigm shift in how a believer thinks. Everything from the mind to the body to the soul is entrusted to Allah. And doesn’t it sound like someone who leaves every affair to Allah is the kind that deserves a reward like no one else?
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