Allah the Exalted said: << قالوا اطيرنا بك وبمن معك قال طآئركم عند الله بل أنتم قوم تفتنون >

Have you finished?
The student: ...

The Shaykh : Yes? Ten?
The student: ...

The Shaykh : Good. The answer: When he urged them to seek forgiveness and explained to them its good outcomes, their response was: [Surah al-Naml: 47] I seek refuge in Allah! This response means: You have not brought us any benefit; rather, you have become a source of misfortune for us, you and your followers. Yes. And this is the state of those who take ill omens from the people of good. Allah, Blessed and Exalted is He, may test people. For example, when good comes or accompanies it, some afflictions or disliked things may occur for the people, so that it becomes a trial and a test. Yes. Perhaps, for example, a man of knowledge and worship stays in a house, and then that house burns down as a trial from Allah, Glorified and Exalted, and a test. The people of evil rejoice and exult, saying: Oh Allah! Look at the cause of the misfortune. Yes. The house burned down when this man came. Yes. And Allah the Exalted may test people: [Surah al-Anbiya: 35].
These people say: By the coming of Salih and the disobedience of his people, Allah, Blessed and Exalted, punished them with drought, barrenness, and the sinking of the water. So they said: You, Salih, and those with you, have not brought us any good. You have not come to us except with drought, barrenness, and the sinking of the water. So they took ill omens from him and said: [Surah al-Naml: 47] The original form is: tatiyyarna (we took ill omens), where the taa was assimilated into the taa. Yes! Tatiyyarna, and this assimilation is contrary to the rule, because assimilation occurs between a static letter and a moving letter, whereas this is between two moving letters. Yes! So the taa was assimilated into the taa, and when the taa was assimilated into the taa, the first of the two letters became static. Note that also, after the assimilation, the taa was changed to a taa. A static letter cannot be used to begin a word, so a hamza was brought in to facilitate the pronunciation. For this reason, the author said: "And a hamza of connection was brought in... to facilitate the pronunciation of the static letter".
And the meaning of is: We took ill omens, from shu'um (misfortune), and shu'um means: expecting evil from something seen, heard, a time, or a state. For this reason, they said that taking ill omens (tatiyyar) is derived from birds (tayar). In the pre-Islamic age of ignorance, they took ill omens from birds... they would release them, and they had rules for this taking of ill omens: if it went to the right, they would take good omens; if to the left, they would take ill omens; if forward, I think they would repeat... a second time; and if backward, they would take ill omens even more. They had rules for this, so this taking of ill omens was called tatiyyar. From where is it derived?
The student: ....

The Shaykh : From birds, because most of the Arabs' taking of ill omens was with them. Yes! So they say: We took ill omens from you, meaning: We took ill omens, and your coming was a source of misfortune for us, you and your followers.
Good! So what is tatiyyar? It is taking ill omens. Tatiyyar: taking ill omens from something seen, heard, a time, a place, or a state. Yes. This is tatiyyar. Tatiyyar: it is taking ill omens...?
The student: From something seen.

The Shaykh : From something seen, or heard, or a time, or a place, or a state. This is taking ill omens. From something seen: a person sees something and takes ill omens. Suppose, for example, he wanted to travel and met a man he dislikes. He dislikes this man and says: That's it, we are going back. Yes. Is this taking ill omens?
The student: ...

The Shaykh : From something seen. Or he intended to travel, and when he went out, he heard a man saying: So-and-so ibn so-and-so has died. He says: That's it, we are going back. Is this taking ill omens?
The student: From something heard.

The Shaykh : From something heard. Or a time, taking ill omens from one of the days, Wednesday, Thursday, or one of the months, like the month of Shawwal. The Arabs take ill omens from the month of Shawwal in marriage, saying: Whoever marries in the month of Shawwal will not be successful. Yes... Many of these marriages in the month of Shawwal are numerous, but Aisha refuted this with reality. She said: Yes. So: It should be that if we want to practice taking ill omens and taking good omens, then we?
The student: We take good omens.

The Shaykh : We take good omens from the month of Shawwal, we take good omens from it, but at the same time, we do not take good omens from time nor take ill omens from it. Good and evil are in the hand of Allah, Glorified and Exalted. Some people take ill omens from a place. Yes. You find, for example, a person sitting in this place and then... thorns. He says: That's it, we got up, this is not a place where one can sit.
Or he takes ill omens from a state, the state of a person, for example. Taking ill omens from a state is also tatiyyar, which is not permissible. Perhaps, for example, a person does a deed and is opposed at the beginning of his affair. Yes. Or, for example, he intends to do something tomorrow, and tomorrow comes and he has some fatigue and weakness with him, so he takes ill omens and refrains because of these conditions that occur to him. So we say: This is not permissible. All of this is not permissible. If you resolve to do something, then rely on Allah, .
A person, as al-Qurtubi said and others from the scholars, who ties his actions to such matters is among the most ignorant of people. And also: he is truly among the most ignorant of people. Then, he cannot have a state where he looks at these things. But note that the good omen (fa'l) that encourages doing good does not fall under this matter. The Prophet (peace and blessings be upon him) liked the good omen, but he disliked tatiyyar (taking ill omens), because tatiyyar involves a person's attachment to other than Allah, Glorified and Exalted, through such matters. And it also prevents a person from what he desires of good. But taking good omens: it is encouragement to do good. When Suhayl ibn 'Amr came for the Treaty of Hudaybiyyah, the Prophet (peace and blessings be upon him) said: If this word is correct in the hadith.
So the result: This taking of good omens is different from taking ill omens. And know that taking ill omens (tatiyyar) is different from shu'um (misfortune), for shu'um may be in some things, as the Prophet (peace and blessings be upon him) informed that it may be in a woman, in a house, and in a beast. And this is something observed: a person may stay in some houses and not take ill omens, but there is shu'um in them. They are always in ruins, for example. Yes. And they always require continuous work. So when he leaves them, he is relieved and finds what he wants. Similarly, some cars... we do not have beasts now for most people. Sometimes this car, a person buys it and loves it, and it tires him, every day something breaks in it. Then he sells it and buys another and is relieved with it. Yes. And similarly, sometimes a person buys a pen... even small things tire him. He starts to be tired by it every day. The ink dries, and you find the nib also does not straighten for him. Yes. And sometimes it is lost from him and tires him. And he buys another pen and it stays with him for a period... but this is not taking ill omens, but it is shu'um.
Similarly, some women: a person marries a woman and she tires him night and day, in his public and private life, and with his family and relatives. And he marries another and she is?
The student: Good.

The Shaykh : A relief to his psyche and a coolness to his eye. So the result: These things are a reality, but the Prophet did not say taking ill omens (tatiyyar), he said: shu'um (misfortune), and there is a difference between this and that. Meaning: People sometimes find blessing and relief in these things, and sometimes they find anxiety and fatigue in them. Yes.
The student: Taking ill omens is not...

The Shaykh : No, ... things are with their causes.
The student: ... for example ... a man ...

The Shaykh : If it is ... yes.
The student: ...

The Shaykh : No, if it is related to something that is related to... for example, or otherwise something, and as for just...
The student: His name is Yazid, or his name is Salih, or his name is Rashid.

The Shaykh : No, it is not that, but the thing with him... So I may take a good omen. Suhayl ibn 'Amr had a transaction with the Prophet (peace and blessings be upon him), so he took a good omen. And this is from the category of opening matters with ease. Yes.
The student: Then it is with something other than this...

The Shaykh : Yes.
The student: ... his name is ...

The Shaykh : It is possible... it does not contradict, but a person at the beginning does not take a good omen, as is the custom of people now. Most of the common people do not write down these matters, praise be to Allah! And there is good in it... this person... in the trust of the other person, if he is Yazid or Salih, like shu'um... yes.