Explanation of Those Who Enter Paradise Without Reckoning

Is there anyone who enters Paradise without being reckoned?

Answer: Yes, the Prophet (peace and blessings be upon him) informed us about them when he said: until he said at the end: .
The point of this is that the believer who remains upright in obedience to Allah, avoids the prohibitions of Allah, and dies in a state of uprightness, enters Paradise without reckoning or punishment. Among them are those about whom the Prophet (peace and blessings be upon him) informed us: they do not seek ruqyah, meaning they do not ask people to perform ruqyah for them; seeking ruqyah means asking for ruqyah.
As for their performing ruqyah for others, there is no harm in it; because the one performing ruqyah is doing good. If the one performing ruqyah performs it for another and prays for his well-being and healing, he is doing good. In the authentic hadith: .
As for seeking ruqyah, it is asking for ruqyah, which is saying: "O so-and-so! Recite for me." Leaving this is better except in case of need. If there is a need, there is no harm in asking for ruqyah. It is established from Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) said to her: So he ordered her to seek ruqyah, and he ordered Asma bint Umayyad to seek ruqyah for the children of Ja'far when they were afflicted by the evil eye. He (peace and blessings be upon him) said: So seeking ruqyah in case of need is permissible, but leaving it is better if another treatment is available.
Likewise, cauterization: leaving it is better if another treatment is available; because of his saying (peace and blessings be upon him): , and in the other wording he said: .
This indicates that cauterization should be the last resort in medicine when needed. If it is possible to suffice with other medicines, that is preferable.
It is established from him (peace and blessings be upon him) that he cauterized some of his Companions (peace and blessings be upon him). So if there is a need for cauterization, there is no dislike in it. And if it is dispensed with by another medicine, a drink of honey, or a cupping session, meaning cupping, or recitation, or another medicine, that is better than cauterization.
The point is that his saying (peace and blessings be upon him): does not indicate prohibition, but rather indicates that this is the best: not seeking ruqyah, meaning not asking for ruqyah, and not cauterizing. This is the best. And whenever there is a need for seeking ruqyah or cauterization, there is no blame or dislike in it.
Taking an omen is pessimism regarding things seen or heard, and taking an omen is shirk (associating partners with Allah) from the practices of the pre-Islamic age of ignorance. So these seventy leave what Allah has forbidden them, namely taking an omen, and what is disliked for them, namely seeking ruqyah and cauterization when there is no need for it. They leave that in trust in Allah, relying on Him, and seeking His pleasure. The meaning is: they remained upright in obedience to Allah, left what Allah has forbidden, and left some of what Allah has permitted when something else is better than it, such as seeking ruqyah and cauterization. They hope for the reward of Allah and fear His punishment, and they draw near to Him with what is most beloved to Him, Glorified and Exalted is He, out of reliance, and out of trust in Him and reliance on Him, Glorified and Exalted is He.
And in the other narrations it came: , and in some other narrations: , and these handfuls, no one knows their amount except Allah, Glorified and Exalted is He.
The common factor in this is that every believer who remains upright in the command of Allah, in leaving the prohibitions of Allah, and stands at the limits of Allah, is included in the seventy, included in their ruling that they enter Paradise without reckoning or punishment. Yes.
The presenter: May Allah reward you with good and benefit us with your knowledge.