What is the meaning of the hadith about the seventy thousand who will enter Paradise without reckoning or punishment?

The questioner : Your Eminence! What is the intended meaning of the hadith about the seventy thousand who will enter Paradise without reckoning or punishment?

The Shaykh : Yes, this is a long, well-known hadith. The Prophet (peace and blessings be upon him) saw a great darkness that had filled the horizon, and it was said to him:
His statement: "They do not seek ruqyah," means: they do not ask anyone to recite over them for an illness they had.
"They do not seek cauterization," means: they do not ask anyone to cauterize them.
"They do not take omens," means: they do not consider things to be ill-omened.
"And upon their Lord they rely," means: they rely completely.
It is understood from his statement: "They do not seek ruqyah," that if they recite over others, there is no harm, and they are not deprived of this great reward. Also, if someone else recites over them without their request, there is no harm, and they are not deprived of this great reward. Likewise, if someone is cauterized by another person without his request, he is not deprived of this reward.
As for taking omens, it is considering things to be ill-omened. The scholars said: considering things ill-omened is based on what is seen, heard, or known. Considering what is seen ill-omened is like seeing something that causes one to feel ill-omened, such as seeing a black bird and saying: "This is an ill omen for my day," or seeing something in front of him that stumbled and died, so he considers it ill-omened and says: "If I go to this place, something like what happened to this person will happen to me," or the like.
Considering what is heard ill-omened is like hearing a word and considering it ill-omened; he heard a harsh word, considered it ill-omened, and turned back from his need.
Considering what is known ill-omened is taking omens from days or months, as the people of the pre-Islamic age of ignorance used to do. Some of them considered the month of Safar ill-omened, some considered the month of Shawwal ill-omened, and some considered Wednesday ill-omened, and other things known in the ways of the pre-Islamic age of ignorance. Indeed, taking omens is shirk (associating partners with Allah), as the Prophet (peace and blessings be upon him) said: , and a person must rely on Allah and depend on Him in all his affairs. If he sees that it is good to do something, let him do it, and let him not be concerned with what he heard or saw, because taking omens is shirk (associating partners with Allah).
As for tawakkul (reliance upon Allah), it is: sincere reliance on Allah in bringing benefits and repelling harms, along with doing the beneficial causes. Because tawakkul without doing the beneficial causes is called tawakkul (false reliance) and not tawakkul (true reliance). Indeed, the master of those who rely on Allah is Muhammad (peace and blessings be upon him), and yet he did the causes that protected him. In the Battle of Uhud, he appeared between two armors, meaning: he wore two armors out of fear of arrows. He dug the trench around Madinah so that the enemy would not enter it. And he hid in the cave of Thawr for three days so that the enemy would not catch him. So doing the beneficial causes does not contradict tawakkul at all; rather, it is a requirement of tawakkul.
So these four descriptions, that they: are among the characteristics of those who enter Paradise without reckoning or punishment. But let it be known that they must have faith. If we suppose that someone has these characteristics but does not pray, then he will never enter Paradise, neither with reckoning nor without reckoning, because the one who does not pray is a disbeliever. It does not benefit him that he does not seek ruqyah, does not seek cauterization, does not take omens, and that he relies on and depends on Allah. We must pay attention to this issue.