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enter Paradise without reckoning.' " Then the Prophet entered his house without telling his companions who they (the 70,000)
were. So the people started talking about the issue and said, "It is we who have believed in Allah and followed His Apostle;
therefore those people are either ourselves or our children who are born in the Islamic era, for we were born in the Pre-
Islamic Period of Ignorance.'' When the Prophet heard of that, he came out and said. "Those people are those who do not
treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded
(cauterized), but they put their trust (only) in their Lord." On that 'Ukasha bin Muhsin said, "Am I one of them, O Allah's
Apostle?" The Prophet said, "Yes." Then another person got up and said, "Am I one of them?" The Prophet said, -Ukasha
has anticipated you."
Sahih Al-Bukhari Hadith
Hadith 8.555 Narrated by
Usama
The Prophet said, "I stood at the gate of Paradise and saw that the majority of the people who had entered it were poor
people, while the rich were forbidden (to enter along with the poor, because they were waiting the reckoning of their
accounts), but the people of the Fire had been ordered to be driven to the Fire. And I stood at the gate of the Fire and found
that the majority of the people entering it were women."
RECOMPENSE:
3:136 - For such the reward is forgiveness from their Lord and gardens with rivers flowing
underneath an eternal dwelling; how excellent a recompense for those who work (and strive)!
3:185 - Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid
your full recompense. Only he who is saved far from the fire and admitted to the garden will
have attained the object (of life): for the life of this world is but goods and chattels of
deception. 491492
491 The death of the body will give a taste of death to the soul when the soul separates from the body. The soul will then
know that this life was but a probation. And seeming inequalities will be adjusted finally on the Day of Judgment.
(3.185)
492 Cf. Longfellow's Psalm of Life: "All this world's a fleeting show. For man's illusion given". The only reality will be when
we have attained our final goal. (3.185)
4:93 - If a man kills a believer intentionally his recompense is Hell to abide therein (for ever): and
the wrath and the curse of Allah are upon him and a dreadful penalty is prepared for him. 612
612 What is mentioned here is the punishment in the Hereafter. The legal consequences, enforceable by human society,
are mentioned in ii. 178, under the rules of Qisas. That is, a life should be taken for a life destroyed, but this should be
on a scale of equality: a single murder should not commit a whole tribe to a perpetual blood-feud, as in the days of
ignorance. But if the heirs of the man slain accept reasonable compensation, this should be accepted, and the taking
of a life for a life should be put a stop to. This course leads to the saving of life, and is commanded to men of
understanding. (4.93)
6:3 - And He is Allah in the heavens and on earth. He knoweth what ye hide and what ye reveal
and He knoweth the (recompense) which ye earn (by your deeds). 838
838 It is folly to suppose that God only reigns in the heavens. He also reigns on earth. He knows all our secret thoughts
and motives, and the real worth of all that is behind what we care to show. It is by our deeds that He judges us; for our
deeds, whether good or evi, we shall get due recompense in due time. (6.3)
6:146 - For those who followed the Jewish Law We forbade every (animal) with undivided hoof and
We forbade them the fat of the ox and the sheep except what adheres to their backs or their
entrails or is mixed up with a bone: this in recompense for their wilful disobedience: for We are
True (in Our ordinances). 970971
970 Zufur may mean claw or hoof; it is in the singular number; but as no animal has a single claw, and there is no point in
a division of claws, we must look to a hoof for the correct interpretation. In the Jewish Law (Leviticus, xi. 3-6),
"Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud, among the beasts" was lawful as food, but
the camel, the coney (rabbit), and the hare were not lawful, because they do not "divide the hoof". "Undivided hoof"
therefore is the correct interpretation. These three animals, unlawful to the Jews, are lawful in Islam. Cf. iv. 160.
(6.146)
971 In Leviticus (vii. 23) it is laid down that "ye shall eat no manner of fat, of ox, or of sheep or of goat." As regards the
exceptions, it is to be noticed that priests were enjoined (Leviticus, vii. 6) to eat of the fat in the trespass of offering,
which was considered holy, viz., "the rump" (back and bone) "and the fat that covereth the inwards" (entrails),
(Leviticus, vii.3). (6.146)
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