Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
We have previously mentioned the verses regarding reliance upon Allah that the author (may Allah have mercy on him) cited, and then he mentioned this great hadith in which the Prophet (peace and blessings be upon him) informed that the nations were shown to him, meaning he was shown the nations, may Allah’s prayers and peace be upon him, and their prophets. He says meaning that not all of the prophets, may the prayers and peace of Allah be upon them, were obeyed by their people. Some had no one obey them, some had a small group obey them, and some had one or two men obey them. Look at how Nuh, may the peace of Allah be upon him, remained among his people for a thousand years minus fifty years, reminding them of Allah and calling them to Allah. Allah the Exalted said For this entire period of a thousand years minus fifty years, he was calling them, but he did not receive acceptance from them, nor was he safe from their evil. He said and they would pass by him and mock him.
He says a great multitude was raised up to me, meaning many people, with a great crowd due to their multitude, and I thought they were my Ummah because Musa was among the prophets with the most followers. He was sent to the Children of Israel, and Allah revealed to him the Torah, which is the mother of the Israelite books. He said and in another wording the Prophet (peace and blessings be upon him) is the prophet with the most followers, because from the time he was sent until the Day of Resurrection, people have followed him, may Allah’s prayers and peace be upon him. So he was the prophet with the most followers, and his followers filled the space between the two horizons.
May Allah make us among them.
The student: Amen.

The Shaykh : It has been reported that with each one of the seventy thousand are seventy thousand. So multiply seventy thousand by seventy thousand, and these are the ones who will enter Paradise without reckoning or punishment.
They are saying who are these, who are these?
Meaning perhaps they are the Companions.
Each one came with what he thought. Then the Prophet (peace and blessings be upon him) came out to them and asked them what they were discussing. They informed him. He said, peace and blessings be upon him, This is the wording of Muslim, and in it is “they do not practice ruqyah.” The author (may Allah have mercy on him) said that it is agreed upon by al-Bukhari and Muslim, and it should have been clarified that this wording is only the wording of Muslim, not the narration of al-Bukhari.
This is because the phrase “they do not practice ruqyah” is an incorrect word that is not authentic from the Prophet, may the prayers and peace of Allah be upon him. Because the meaning of “they do not practice ruqyah” is that they do not recite over the sick, and this is false. The Messenger, may the prayers and peace of Allah be upon him, used to perform ruqyah over the sick. Also, reciting over the sick is an act of kindness, so how could its absence be a reason for entering Paradise without reckoning or punishment? The important point is that this phrase is an anomalous error that is not permissible to rely upon. The correct wording is meaning they do not ask anyone to recite over them if something befalls them.
They do not ask anyone to cauterize them if they become ill.
Meaning they do not take bad omens.
The point from this is his saying This is what is appropriate for the chapter on reliance upon Allah. So we say that his saying “they do not practice ruqyah” is an error. In fact, the one who recites over others is a doer of good, and his work is among the causes of increasing reward, not among the causes of being deprived of entering Paradise without reckoning or punishment.
Meaning they do not ask anyone to recite over them, because they rely upon Allah, and because asking contains something of humiliation, because it is a question you ask of another person, which might embarrass him while he does not want to recite, and perhaps if he recites over you, the illness does not go away, so you accuse him, and so on. For this reason, he said they do not undergo cauterization, meaning they do not ask anyone to cauterize them, because cauterization is a punishment by fire, and one does not resort to it except out of necessity.
Meaning they do not take bad omens, not by what is seen, not by what is heard, not by what is smelled, and not by what is tasted. They never take omens. The Arabs in the pre-Islamic age of ignorance used to take omens when a bird flew and went toward the left, they took a bad omen. If it returned, they took a bad omen. And if it moved forward, they had another view, and likewise toward the right.
Taking omens is forbidden; it is not permissible for anyone to take omens, not by birds, not by days, not by months, or by anything else. The Arabs in the past used to take a bad omen by the month of Shawwal. If a person got married in it, they said that a person who marries in the month of Shawwal will not be successful. So Aishah (may Allah be pleased with her) used to say How can it be said that the one who marries in Shawwal will not be successful?
They used to take bad omens by Wednesday. Wednesday is a day like any other day of the week; there is no bad omen in it. Some of them used to take bad omens by faces. If he saw a face he disliked, he took a bad omen. Some of them, if he opened his shop and the first person to come was a one-eyed man or a blind man, he would close his shop and say: There is no provision today, as long as this is the first one who came, there is no provision. They take bad omens, may Allah protect us.
Taking bad omens, as it is minor shirk, is also a source of grief for the person. He suffers from everything he sees. But if he relied upon Allah and left these superstitions, he would be safe, and his life would become clear and happy.
As for his saying its meaning is that they rely upon Allah in everything and do not rely upon anyone else, because He, Exalted and Majestic is He, is the One who said in His Book And whoever has Allah as his sufficient protector, He has sufficed him in everything.
This great hadith contains the characteristics of those who enter Paradise without reckoning or punishment. So Ikashah ibn Mahsan (may Allah be pleased with him) stood up What Allah willed, he hastened, he hastened to good and preceded to it For this reason, we now testify that Ikashah ibn Mahsan (may Allah be pleased with him) enters Paradise without reckoning or punishment. We testify to this because the Messenger of Allah (peace and blessings be upon him) said to him: You are one of them. The Prophet, may the prayers and peace of Allah be upon him, turned it back, but it was a gentle response. He did not say: You are not one of them, but he said
The scholars differed on why the Prophet (peace and blessings be upon him) said It was said that it was because he knew that the one who said “Call upon Allah to make me one of them” was a hypocrite, and the Prophet (peace and blessings be upon him) knew that a hypocrite does not enter Paradise, let alone enter it without reckoning or punishment. And some scholars said that he said that so that the door would not be opened, so that someone who does not deserve to enter Paradise without reckoning or punishment would not stand up and say “Call upon Allah to make me one of them.” In any case, we do not know with certainty that the Messenger of Allah (peace and blessings be upon him) did not make du'a for him except for a specific reason. Allah knows best. But we benefit from this with a benefit, which is the beautiful response from the Messenger of Allah (peace and blessings be upon him), because his saying does not harm him, does not harm him, and does not sadden him: Ikashah has preceded you to that.
And glory be to Allah, this has become a proverb to this day. Whenever a person asks for something and has been preceded to it, it is said: Ikashah has preceded you to that.
Some scholars raised an objection to this hadith, saying: If a person is compelled to seek recitation, such as when he is afflicted by the evil eye, sorcery, or jinn, and he goes to ask someone to recite for him, does he thereby lose the right to enter Paradise without reckoning or punishment? Some scholars said, yes, this is the apparent meaning of the hadith; he should rely upon Allah, be patient, and ask Allah for well-being. Other scholars said, no, this refers to one who seeks ruqyah before being afflicted, meaning he says, "Recite for me so that the evil eye does not afflict me, so that sorcery does not afflict me, so that jinn do not afflict me, so that fever does not afflict me." This falls under the category of seeking ruqyah for an anticipated matter, not a present one. The same applies to cauterization. So, if a person asks, "Are those who cauterize others forbidden from this?" The answer is no, because the Messenger of Allah (peace and blessings be upon him) said , meaning they do not seek to be cauterized, but he did not say "nor do they cauterize." The Prophet (peace and blessings be upon him) cauterized Sa'd ibn Mu'adh (may Allah be pleased with him). Sa'd ibn Mu'adh al-Awsi al-Ansari was wounded in his eye on the Day of the Trench, and the blood burst forth. When the blood from the eye bursts, it can be fatal. So the Prophet (peace and blessings be upon him) cauterized the vein until the blood stopped. The Prophet (peace and blessings be upon him) is the first to enter Paradise without reckoning or punishment. Therefore, those who cauterize are doing good, and those who recite for people are doing good. But the issue concerns those who seek ruqyah, meaning they ask someone to recite for them, or those who seek cauterization, meaning they ask someone to cauterize them. And success is from Allah.