Bukhari

Hadith Commentary:
➊
A very large group is referred to as "sawad."
From this hadith, it is understood that after the Ummah of the Messenger of Allah (sallallahu alayhi wa sallam), the Ummah of Musa (alayhis salam) will be greater than the Ummahs of all other prophets (alayhimus salam).
Imam Bukhari (rahimahullah) has narrated this tradition in a connected manner in the Book of Medicine (Kitab al-Tibb).
He (sallallahu alayhi wa sallam) said:
“There will also be a prophet who will appear with no followers at all.”
After the Ummah of Musa (alayhis salam), you will see your own Ummah, which will be greater than all other Ummahs.
(Sahih al-Bukhari, Kitab al-Tibb, Hadith: 5705)
➋
In this hadith, there is mention of Musa (alayhis salam) and his Ummah, who will be presented on the Day of Resurrection.
For this reason, Imam Bukhari (rahimahullah) has mentioned it under the aforementioned chapter heading.

Hadith Authentication (Takhrij al-Hadith):
[131۔ البخاري فى : 76 كتاب الطب : 42 باب من لم يرق 3410، مسلم 220، ابن ماجه 6430]

Linguistic Explanation:
«لَا يَتَطَيَّرُوْنَ» They do not take bad omens.

«لَا يَسْتَرْقُوْنَ» They do not seek ruqyah (spiritual healing), although performing and having ruqyah done is permissible as long as it does not contain any polytheistic elements. [مسلم : كتاب السلام : باب لا بأس بالرقي ما لم يكن فيه شرك 2200] However, these people, demonstrating perfect reliance (tawakkul) upon Allah, even abandon this permissible act.

«وَلَا يَكْتَوُوْنَ» They do not cauterize themselves. This was a method of treatment in which a heated iron rod was applied to the area of pain on the body. This practice is now impermissible because the Prophet sallallahu alayhi wa sallam forbade it. [بخاري : كتاب الطب 5680، ابن ماجه 3491، مسند أحمد 245/2]

Hadith Commentary:

These seventy thousand will be the eminent Companions (Sahabah) and saints (awliya) of the Ummah; otherwise, the Ummah of Muhammad (sallallahu alayhi wa sallam) has already numbered in the hundreds of millions and billions, and at all times there are tens of millions living in the world. What significance do seventy thousand have among these billions? In any case, the Ummah of Muhammad (sallallahu alayhi wa sallam) will be greater than all other communities, and he will take pride in seeing the abundance of his Ummah. O Allah! Raise us among Your true Ummah, and grant us the blessing of seeing Your Prophet (sallallahu alayhi wa sallam) at the Hawd al-Kawthar (Pond of Kawthar). Ameen, O Lord of the worlds.

Hadith Commentary:
(1)
In the chapter heading, the virtue is mentioned for those who do not perform ruqyah (spiritual healing), whereas in the hadith, it is those who do not request ruqyah from others that are mentioned. Perhaps Imam al-Bukhari rahimahullah is alluding to the narration which Imam Muslim rahimahullah has reported from Sa‘id ibn Jubayr, whose wording is as follows: they are those who neither perform ruqyah themselves nor request ruqyah from others, nor do they seek omens, rather, they place their trust solely in their Lord. (, , )
(Sahih Muslim, Kitab al-Iman, Hadith: 527 (220))
That is, those who will enter Paradise without reckoning will be people who have completely surrendered themselves to Allah Ta‘ala. They will not seek any means or resources to remove their hardships.
(2)
There is no doubt that such people will have superiority and virtue in the sight of Allah Ta‘ala, because abandoning treatment and relying on trust (tawakkul) is also established from the hadith. In the hadith, it is mentioned that a woman suffered from epilepsy, so the Messenger of Allah sallallahu alayhi wa sallam said to her:
“If you are patient, then Paradise is for you, and if you wish, I will supplicate to Allah Ta‘ala to grant you healing.”
She said:
“I will be patient with this illness.”
(Sahih al-Bukhari, Kitab al-Mardha, Hadith: 5652)
And the fact that the Messenger of Allah sallallahu alayhi wa sallam himself used medicine and sought treatment is, in fact, a proof for us regarding the permissibility of adopting means of treatment.
On this point, Hafiz Ibn Hajar rahimahullah has discussed this matter excellently.
(Fath al-Bari: 10/231)

Hadith Commentary:
Reliance (tawakkul) does not mean that one abandons acquiring means; rather, it is necessary to acquire the means. However, the belief should be that whatever occurs will be by the grace and bounty of Allah.

Hadith Commentary:
(1)
In one narration it is stated:
“They will not seek treatment by cauterization with fire.”
(Sahih al-Bukhari, Book of Medicine, Hadith: 5705)
Some individuals have derived from this hadith the meaning that those fortunate people will be among those who, while utilizing means, place their trust in Allah Almighty.
Imam al-Bukhari rahimahullah wishes to refute them, arguing that if this were the purpose of the hadith, then the Messenger of Allah sallallahu alayhi wa sallam would have explicitly stated so. However, in this hadith, only three things are mentioned:
Seeking treatment by cauterization with fire,
Requesting ruqyah (spiritual healing incantation), and taking omens (bad luck).
(2)
These means themselves are prohibited in the Shariah, so the meaning of the hadith is that these are the servants who, due to their trust and reliance upon Allah Almighty for their aims and needs, do not utilize those means which are disliked by Allah Almighty. Therefore, the absolute abandonment of means is not the objective of the hadith.
Shah Waliullah Muhaddith Dehlawi rahimahullah has also stated this meaning of the hadith.
(Hujjat Allah al-Baligha: 2/92)
(3)
This hadith should not be understood as merely a prophecy; rather, the real intent of the hadith is that people should strive to make their lives exemplary in reliance (tawakkul) so that, by the grace of Allah Almighty, their names may be included among those who will enter Paradise without reckoning.
Allahumma aj‘alna minhum.
Amin ya Rabb al-‘alamin.

Hadith Footnote:

This ‘Ukasha bin Mihsan was also an ally of Banu Umayyah.
During the Battle of Badr, his sword broke, so the Messenger of Allah (sallallahu alayhi wa sallam) gave him a stick, which became a sword in his hand.
He also participated in subsequent battles.
He was among the distinguished Companions, and passed away at the age of 48 during the caliphate of Siddiq (Abu Bakr radi Allahu anhu).
Ibn Abbas, Abu Hurairah, and his sister Umm Qays (radi Allahu anha) narrate from him.
In the chain of narration, the name of Sa‘id bin Jubayr appears.
He was unjustly killed by Hajjaj bin Yusuf in Sha‘ban, 95 AH.
Due to the supplication against him by Sa‘id bin Jubayr, Hajjaj met such a terrible end a few days later that he became a lesson for the people.
As can be studied in detail in the books of history.
We have also presented some details elsewhere.
Whoever wishes, let him refer to it.

Explanation:
1:
This hadith establishes the virtue of those people who place their trust, reliance, and dependence (tawakkul) upon Allah, and who also refrain from incantations (ruqyah), omens, and the like. Although performing incantations with prescribed supplications (masnun du‘a) and seeking medical treatment is permissible, this is a supreme example of trust and reliance (tawakkul) upon Allah, the Lord of all worlds.

Benefits:
In one hadith, Sayyiduna Abu Umamah radi Allahu anhu says: I heard the Messenger of Allah sallallahu alayhi wa sallam say that my Lord has promised me that He will admit seventy thousand individuals from my ummah into Paradise without reckoning and punishment. And with every thousand of them, (there will be) seventy thousand more people who will enter Paradise, and (in addition) three handfuls filled by my Lord will also be admitted into Paradise. [سنن ترمذي ۔ ابواب صفة القيامه ۔ باب ماجاء في الشفاعة]

From the aforementioned hadith, the virtue of the Ummah of Muhammad is clear: forty-nine million seventy thousand individuals will enter Paradise without reckoning. In some narrations, it is mentioned that after narrating the above report, the Noble Prophet sallallahu alayhi wa sallam went home, and the noble Companions radi Allahu anhum began speculating among themselves about who these seventy thousand would be. Some said: They will be those who were born upon Islam and never committed shirk. Others said: They are those who had the honor of the companionship of the Messenger of Allah sallallahu alayhi wa sallam. When the Noble Prophet sallallahu alayhi wa sallam returned, the noble Companions radi Allahu anhum expressed their various opinions.

The Noble Prophet sallallahu alayhi wa sallam said that they are:
«لَا يكتُوونَ وَلَا يَستَرِقونَ وَلايَتطَيَّرُونَ وَ علٰي رَبِّهِم يَتَوَكَلُونَ .» [صحيح بخاري : رقم : 6541]
"Those who do not cauterize, do not seek ruqyah (spiritual healing), do not take omens, and place their trust in their Lord." In this blessed hadith, the prominent qualities of those who will enter Paradise without reckoning are mentioned: they do not fall into any form of shirk, nor do they rely on cauterization or ruqyah, but rather, they place their trust in Allah, believing that healing in this remedy or ruqyah will only occur if Allah, the Possessor of Majesty, grants it—that is, one must have firm conviction in Allah. From this hadith, the virtue of Sayyiduna Ukasha ibn Mihsan al-Asadi radi Allahu anhu is also established, that he will definitely enter Paradise without reckoning. When another Companion stood up—he was Sayyiduna Sa'd ibn 'Ubadah radi Allahu anhu—it was said: "Ukasha has beaten you to it," meaning that it was a moment of acceptance which has now passed.