Will the seven whom Allah will shade with Hisshade on the Day of Resurrection be broughtto account?

Is that the seven types of people who will be shaded by allah will
they also go paradise withut account.
Praise be to Allaah.
It was narrated that 'Imraan ibn Husayn (may Allah be pleased with
him) said: The Prophet of Allah (blessings and peaceof Allah be upon
him) said: "Seventy thousand of my ummah will enter Paradise without
being brought to account." Theysaid: Who are they, O Messenger of
Allah? He said: "They are the ones who do not ask others to perform
ruqyah for them, or believe in omens, or use cautery, and they put
their trust in their Lord."
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to accountand will not be
punished. With regard to other people who are not included in these
categories, they will be brought to account… ThenAllah will forgive
them.
It was narrated from Safwaan ibn Muhriz that aman asked Ibn 'Umar:
What did you hear the Messenger of Allah (blessings and peace of Allah
be upon him) say about an-najwah (the private conversation that Allah
will have with His slaves on the Day of Resurrection)? He said: "One
of you will draw close to his Lord until He will screen him, then He
will say: 'You did such andsuch,' and he will say: 'Yes'; and He will
say: 'Youdid such and such,' and hewill say: 'Yes,' and He will make
him admit [other deeds]. Then He will say 'I concealed them for you
inthe world, and I forgive you for them today.'"
Narrated by al-Bukhaari (2261).
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: The Muslims
areunanimously agreed that the Reckoning will definitely take place on
the Day of Resurrection. The way the Reckoning will be conducted for
the believer is that Allah will converse privately with him; He will
make him admit his sins until he thinks that he is doomed, then Allah
will say to him:"I concealed it for you in the world and I forgive you
for it today." And He will give him the book of his good deeds.
As for the disbelievers andhypocrites, it will be called out before
all creatures: "These are the ones who lied against their Lord! No
doubt! the curse of Allah is on the Zalimoon (polytheists,
wrong-doers, oppressors, etc.)." [Hood 11:18]
Agreed upon, from the hadeeth of Ibn 'Umar.
The Reckoning applies to all people except those whom the Prophet
(blessings and peace of Allah be upon him) said will be exempted. They
are seventy thousand of this ummah, one of whom is 'Ukkaashah ibn
Mihsan. They will enter Paradise without being brought to account and
without any punishment. (Agreed upon.) Ahmad narrated a marfoo' report
from Thawbaan which says that each one of them will have seventy
thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he
mentioned corroborating evidence for it.
End quote from Sharh Lam'at al-I'tiqaad, 1/38
Shaykh al-Fawzaan (may Allah preserve him) said: This is a great
bounty, as the rest of creation will bebrought to account; some of
them will have an easy reckoning and some of them will be questioned
in detail.
End quote from I'aanat al-Mustafeed Sharh Kitaabat-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: What is meant
by making him admit his sinsis that He will make him confess to them.
Some of the believers will be admitted to Paradise without being
brought to account, as mentioned in the saheeh hadeeth aboutthe
seventy thousand who will enter Paradise without being brought to
account and without being punished.
The Reckoning will vary; some of it will be a mere presentation, which
is a brief look, and some of it will be questioned in detail. In
as-Saheehayn it is narrated from 'Aa'ishah (may Allah be pleased with
her) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "No one will be brought to account on the Day of
Resurrection except he will be doomed." I said: O Messenger of Allah,
Allah says (interpretation of themeaning): "Then, as for him who will
be given his Record in his right hand, He surely will receive an easy
reckoning" [al-Inshiqaaq 84:8]. The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Rather that is a mere presentation
and no one will be questioned in detail on the Day of Resurrection but
he will be punished."
End quote from Sharh al-'Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth,
"[they] will enterParadise without being brought to account" is
exclusively for those who are mentioned in the hadeeth; people apart
from them will be brought to account.
And Allah knows best.

Is it permissible to say, “By Allah, I shall certainly discipline you, O nafs”?

I have come up with a campaign called "By Allah,I shall certainly
discipline you, O nafs". This is a campaign that promotes
self-development and jihad an-nafs. I am going to set up programs for
purifying the soul, softening the heart and reminding one of death,
and I want to post lectures by trustworthy shaykhs.
Is there anything wrong with saying I shall certainly discipline the
nafs that was created by Allah?
Does the fact that this title contains an oath mean that other
membersare compelled to join the campaign? Please note that I said
that whoever posts a comment on this topic will be regarded as having
joined us in this campaign.
Praise be to Allah.
There is nothing wrong with a person saying to himself, "I shall
certainly discipline you, O nafs" if he is disciplining himself in
accordance with the teachings of Islam. Even though Allah created the
nafs, the main purpose forwhich Allah has prescribed religion is to
discipline the nafs, purify it, and instruct it to do acts of worship
and obedience. To Allah belong the creation and the commandment.
Imam al-Aajurri (may Allah have mercy on him) said:
If someone were to say: what evidence is there fordisciplining the
nafs? The answer is: The Qur'aan, the Sunnah and the wordsof the
Muslim scholars. End quote from Adab an-Nufoos, p. 9
He also said (p. 17):
How bad is the situation of the one who neglects to discipline his
nafs and train it on the basis of knowledge; and how good is the
situation of the one who pays attention to disciplining his nafs and
knows what Allah has enjoined upon him and what He has forbidden to
him, and is patient in going against the whims and desires of his
nafs, and seeks the help of Allah the Almightyin doing so. End quote.
And he narrated in his book (p. 13) that ar-Rabee' ibn Anas said,
concerning the verse "Ward off from yourselvesand your families a Fire
(Hell)" [at-Tahreem 66:6]: Discipline and train yourselves and your
families to adhere to the commands of Allah, may He be glorified and
exalted.
And he narrated (p. 14) that Sa'eed ibn Jubayr said: that is: proper
etiquette and manners.
Then he (may Allah have mercy on him) said (p. 15): Do you not see,
may Allah have mercy on you, that your Lord Most Generous is urging
you to discipline yourself and your families. Pay heed toAllah and
make yourselves adhere to that.End quote.
Based on that: there is nothing wrong with the phrase mentioned and
there is nothing wrong with giving the group the title mentioned, even
if this phrase was not narrated in this way from some of the Salaf, so
long as it is Islamically acceptable in and of itself and does not
include anything that is not appropriate according to Islam.
If you choose a title that is similar in meaning, suchas
"Self-discipline" or "Training the nafs" and soon, that is also good.
Suchwords were used as book titles by some of the Salaf.
The oath mentioned is not regarded as compelling anyone to jointhe
group; rather he is a member if he accepts the conditions stipulated
in the group.
And Allah knows best.

Answering the telephone whilst praying

They were praying one of the prayers at home when the telephone
started to ring, and it distracted them with its ringing for a long
time. Is it permissible in such cases for the worshipper to take a few
steps forwards or backwards and pick up the receiver and say "Allaahu
akbar" or raise his voice in recitation so that the caller will know
that he is praying – by analogy with(the hadeeth with speaks of)
opening the door to one who knocks or raisinghis voice so that he can
hear you?
Praise be to Allaah.
If the worshipper is in the position that you describeand the phone
starts ringing, it is permissible for him to lift the receiver,even if
he has to move a little way forward or back,or to the right or left,
on the condition that he keeps facing the qiblah and he says 'Subhaan
Allaah' so that the person who is calling will know (that he is
praying). It wasnarrated in al-Saheehayn that the Messenger of Allaah
(peace and blessings of Allaah be upon him) used to pray whilst
carrying his granddaughter Umaamah.When he did rukoo', he would put
her down, and when he stood up he would pick her up again. According
to a report in Muslim, this was when he was leading the people in
prayer in the mosque. (Narrated by Maalik, 1/170; al-Bukhaari,
1/487,in Sutrat al-Musalli, Baab idha hamala jaariyatan sagheeratan
'ala 'unuqihi; Muslim, 543, in al-Masaajid, Baab jawaaz Hamal
al-Subyaan; Abu Dawood, no. 917-920; al-Nasaa'i, 2/45).
Ahmad and others narrated that 'Aa'ishah (may Allaah be pleased with
her) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) was praying in his house with the door closed. I came (to
the door) and he walked over and opened the door for me, then he went
back to his place." She mentioned that the door was in the direction
of the Qiblah. (Narrated by Ahmad, 6/31; Abu Dawood, 922; al-Nasaa'i,
1/178; al-Tirmidhi, 2/497).
Al-Bukhaari and Muslim narrated that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever notices something
alarming whilst praying, then men should say 'Subhaan Allaah' and
women should clap their hands."
And Allaah is the Source of strength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.

The reason for coming back via a different route from the Eid prayer

I read that the Prophet (peace and blessings of Allaah be upon him)
used to go to the Eid prayer viaone route and come back via a
different route. Whatis the reason for that?.
Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) said:On the day of Eid, the Prophet (peace and
blessings of Allaah be upon him) would vary his route, i.e., he would
go viaone route and come back via a different route.
The believer is required tofollow the example of theProphet (peace and
blessings of Allaah be upon him) even if he doesnot know the reason
why the Prophet (peace and blessings of Allaah be upon him) did
something.Allaah says (interpretationof the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have a good
exampleto follow for him who hopes for (the Meeting with) Allaah and
the Last Day, and remembers Allaah much"
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle,
namely following the example of the Messengerof Allaah (peace and
blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e.,
returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have
collected more than twenty different opinions, which Ihave summed up
and highlighted those that areweak. Al-Qaadi 'Abd al-Wahhaab
al-Maaliki said: Several opinions have been mentioned concerning that,
some of which are likely to be correct but most of which are
far-fetched.
For example:
1- He did that so that the two routes would bear witness for him,
or it was said: so that their inhabitants, jinns and humans, would
bear witness for him
2- It was said that it was so as to make them equal because they
are blessed by his passing through.
3- It was said that his route to the prayer-place was to his
right, and if he came back the same way he would be coming to the
left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest thesymbols of Islam on
both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or
to alarm them by showing the large number of those who were with him.
Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the
two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy
or bring blessing to them by his passing through or by their seeing
him, and so that he might attend to their needs, answer their
questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and
uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10-It was said that that when he went he gave charity and when he
cameback he had nothing left, so he came back via a different route so
that he would not have to refuse anyone who asked of him.This is a
very weak view as well as one that requires proof.
11-It was said that that route by which he went was longer than the
routeby which he came back, and he wanted to increase his reward by
taking more steps to get there, but on the way back he was hastening
to go home. This is the view favoured by al-Raafi'i, but he stated
that it requires evidence and that the reward for taking steps also
applies to the way back, as was proven in thehadeeth of Ubayy ibn
Ka'bwhich was narrated by al-Tirmidhi and others.
12-It was said that the angels stand on the roads and he wanted two
groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma'aad
(1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn 'Uthaymeen said: If it is said, what is the reason for
coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings
of Allaah be upon him).
"It is not for a believer, man or woman, when Allaah and His Messenger
have decreed a matter that they should have anyoption in their
decision. And whoever disobeys Allaah and His Messenger, he has indeed
strayed into a plain error"
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted
abovefrom al-Haafiz.
Majmoo' Fataawa Ibn 'Uthaymeen,