Explanation of the Hadith: (Seventy thousand from my Ummah will enter Paradise without reckoning; they are those who do not seek ruqyah, do not take omens, and place their trust in their Lord).

The Shaykh : He said: Seventy thousand from this Ummah without reckoning, is it the Ummah of response or the Ummah of invitation?
The reader: The Ummah of response.

The Shaykh : The Ummah of response, seventy thousand without reckoning, meaning they will not be reckoned with on the Day of Resurrection. It was reported in the Musnad of Imam Ahmad with a very good chain that with each one there are seventy thousand. What is the total? Seventy times seventy?

The Shaykh : One hundred and forty.
The reader: No, Shaykh, ...
The reader: Four billion and nine hundred million.

The Shaykh : Okay, be patient, may Allah reward you, be patient. Now I am writing seventy thousand, and multiplying seven by seven makes forty-nine.
The reader: Four hundred and ninety million.
The reader: Four billion and nine hundred million, you dropped eight zeros, Shaykh.

The Shaykh : Okay, be patient, how many is seventy thousand? How many zeros?
The reader: Four zeros.

The Shaykh : Four zeros.
The reader: And four more, that makes eight.
The reader: No, Shaykh, more.
The reader: If you multiply, Shaykh, seven by seven, it is forty-nine, which comes out to four billion and nine hundred million.
The reader: Correct, Shaykh.

The Shaykh : Yes, correct?
The reader: Correct.

The Shaykh : Praise be to Allah, this is a blessing, a blessing, and praise be to Allah. Okay, he said: Pay attention, meaning they do not ask others to perform ruqyah for them. As for what came in Sahih Muslim, "they do not perform ruqyah," this narration is denounced, denounced, meaning it is not relied upon, because the Messenger (peace and blessings be upon him) used to perform ruqyah for his Companions and for himself, and he said: , and ruqyah is from ihsan (excellence in worship). So how can abandoning it be a reason for entering Paradise without reckoning? But they do not seek ruqyah, they do not ask others to perform ruqyah for them, meaning to recite over them. Relying on whom? On Allah. Because the one who asks another to perform ruqyah for him may attach his heart to him, especially if he is healed by his hand, in which case he may acknowledge the favor of this reciter in his heart without acknowledging the favor of Allah. Because many of the weak in faith rely on the means more than they rely on the cause, which is Allah (Mighty and Majestic). Okay, Taking omens: pessimism about a known thing, pessimism about a known thing, whether seen or heard, or a time or a place. This is taking omens, and its origin is from birds, because the Arabs used to take omens from birds. When they saw a bird take flight, if it went to the right, they took a good omen; if to the left, they took a bad omen; if in front of them, they had another belief; and if behind them, they had another belief. They took omens from birds, so it was called "tatiyyah" (taking omens). But the general definition is: "Pessimism about a known thing, seen or heard, or a time or a place". Okay, the heard: for example, a person hears a sound and takes a bad omen from it. A man wanted to go to do some work, and when he started the work, he heard a scream and took a bad omen, saying, "Because a scream does not come except with a calamity, so leave the work." This is a sound. He heard an owl screaming on his house and took a bad omen, saying, "This is it, it is over, my life and the life of my family are over." Why? Because the owl screamed on the house, and an owl does not scream on a house except to announce the death of the owner or his family, so he takes a bad omen. Yes, and they say that if the owl screams at night, according to their belief, if he has a dead person, they say this is the spirit of the dead person coming out of his grave to announce the death and tell his family, "Take revenge, take revenge." If there is no dead person, they say it is announcing our death. Is this a sound or a seen thing?
The reader: A sound.

The Shaykh : A sound. The seen: a person went out to do some work, and the first thing he encountered was a sick person. He said, "This is it, this work is invalid, because the first person I encountered was a sick person." He encountered a one-eyed man and said, "There is no good today, because the first person I encountered was a one-eyed man." It was even the case in some lands that the first thing a person would open [his door] and a one-eyed man would come to him, he would give him something without payment, but he would say, "I do not want to see you, take this thing without payment." In any case, the Arabs had great ignorance; they took omens from these things. Okay, regarding time: they used to take omens in the month of Safar, and they used to take omens in Shawwal. In the month of Shawwal regarding marriage, they said that the one who marries in Shawwal will not be successful. They used to take omens on Wednesday. All of this is from the pre-Islamic age of ignorance. They used to take omens from the stars, meaning they would ask you, "In which star were you born?" He would say, "In such-and-such a star," in which zodiac sign, in such-and-such a zodiac sign. He would say, "Such-and-such a star and such-and-such a zodiac sign met and clashed, so he died." Yes, and so on. And therefore, unfortunately, in some of the newspapers that are published now, there are, they write a chart, Capricorn, all of this is from taking omens. This is regarding time. Regarding place, some people take omens from a place. He entered from the door, and when he entered from the door, he was distracted, and the door hit him, the door handle hit him and he was injured. He said, "This is it, this place is inauspicious, I will not enter it." All of this is contrary to the Shari'ah. Even the Messenger (peace and blessings be upon him) said: Whoever takes omens, and this indicates to us that the religion of Islam, praise be to Allah, wants the person to always be in what? In joy. He does not take omens from such matters and does not follow his soul in them. He is always at peace, there is no pessimism. So those who do not take omens are among those who enter Paradise without reckoning. The third: his saying: This is the witness from the hadith, "upon their Lord," not upon anyone else. This sentence, as you see, contains restriction. What is its method?
The reader: ...

The Shaykh : Advancing with its right to be delayed, so it is of the type of "You alone we ask for help." The object was advanced in it, "upon their Lord they place their trust," meaning not upon anyone else. In this context that the author (may Allah have mercy on him) presented, it is concise, concise and limited, concise because it was originally lengthy. When the Messenger informed about this, the Companions sought to know who these people were, until the Prophet (peace and blessings be upon him) came out to them, and they informed him, so he said: "They are those..." Here, this is not mentioned, and there is also restriction because a fourth description remained for those who enter Paradise without reckoning. Who are they? They do not apply cauterization, meaning they do not ask anyone to cauterize them, because they do not want to be humiliated before anyone, neither by ruqyah nor by cauterization. Okay, do they not cauterize? The reader: ...
The Shaykh : No, this does not harm. This is from ihsan (excellence in worship). The Prophet (peace and blessings be upon him) cauterized Sa'd ibn Mu'adh in his armpit. So there is a difference between the one who cauterizes and the one who is cauterized. The one who is cauterized is the one who asks for cauterization, while the one who cauterizes does it to another.