Explanation of the Hadith of Those Who Enter Paradise Without Reckoning

Question:
A questioner, His Eminence the Shaykh, this is ... Amjad, inquiring about the meaning of the hadith in which the Messenger of Allah (peace and blessings be upon him) said to the Companions: They informed him about those people, and he said: ?

Answer:
This came in the hadith of the seventy thousand. The Prophet (peace and blessings be upon him) informed his Companions that his Ummah was presented to him, and among them were seventy thousand who will enter Paradise without reckoning and without punishment. So the people discussed those: who are they? When this hadith occurred, and he (peace and blessings be upon him) stood up, they discussed it. Some said: Perhaps they are those who were born in Islam. And some said: Perhaps they are those who accompanied the Messenger of Allah (peace and blessings be upon him), meaning: from a young age, and did not disbelieve. And they discussed other things.
Then he (peace and blessings be upon him) came out to them and said: What ...? He asked them about what they were discussing, so they informed him, and he said: This is among their characteristics, along with their fear of Allah, their faith in Allah, and their uprightness upon His religion. They, along with this, meaning: they do not ask people to perform ruqyah on them.
Tatiyyur (superstition): taking an omen as a bad sign from things seen and heard. This superstition is what hastens you or delays you due to taking an omen as a bad sign. Meaning: if they become ill, they do not perform cauterization. This is among their great characteristics.
But cauterization is permissible. The Messenger of Allah (peace and blessings be upon him) granted a dispensation for cauterization, and seeking ruqyah is permissible; he granted a dispensation for seeking ruqyah as well, for Aisha and the mother of Ja'far's children. There is no blame in seeking ruqyah; it is not a problem to ask for someone to perform ruqyah on you. But leaving it is better if another medicine other than seeking ruqyah is available; it is better. And likewise, cauterization is not a problem when there is a need for it; due to his saying (peace and blessings be upon him): .
As for superstition, it is never permissible ... it is forbidden; because it is taking an omen as a bad sign, it is not permissible. As for the narration: it is a weak narration, narrated by Muslim, but it is weak, an error by some of the narrators: If a person performs ruqyah for his brother, it is required. That you perform ruqyah for your brother, this is prescribed. The Prophet (peace and blessings be upon him) said: And the Prophet (peace and blessings be upon him) performed ruqyah for some of his Companions, and he (peace and blessings be upon him) was performed ruqyah on by Aisha (may Allah be pleased with her) when she became ill, and the Companions performed ruqyah for one another. There is no problem with ruqyah.
As for seeking ruqyah, that he says: "Read for me, O so-and-so," leaving this is better except when there is a need, except when there is a need. If he needs to seek ruqyah; there is no blame; due to his saying to Aisha: And his saying to the mother of Ja'far's children: So there is no blame in that. Rather, seeking ruqyah, leaving it is better; because it is asking people, and begging, and leaving it is better.
If the need calls for it, like cauterization, if the need calls for it; there is no problem, there is no problem in saying: O brother of so-and-so, read for me -may Allah reward you with good- or he goes to the one who performs ruqyah to have ruqyah performed on him, there is no problem, or he is cauterized when there is a need if he thinks that cauterization is beneficial for this thing; then there is no problem, yes.

The presenter: May Allah reward you.