Explanation of the author's statement: "And they do not take omens, and upon their Lord they rely."
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The Shaykh : Taking omens is derived from birds, and its verbal noun is *niam*—no, the verbal noun is *tuyrah*, and the name of the verbal noun is *tuyrah*. Taking omens is the verbal noun, and the verb is *tatayyara*. Its origin is taking an ill omen from birds, but it is broader than that; it is taking an ill omen from something seen or heard, or from a time or a place. This is what taking omens is. Taking omens was well known among the Arabs; they would take ill omens... until if a man intended to do something good and saw a bird fly to the right or to the left, according to their conventions, he would delay leaving that place and think that there was no good in it, even if he knew that it was a good thing. He would say, "The bird is the one who informed me. Yes, it is the one who informed me. If there were any good, the bird would not have flown to the right or to the left or behind me. I seek refuge in Allah." This is even more severe... So taking omens is taking an ill omen from something seen or heard, or from a time or a place. Yes, and if we wish, we can omit "or place" because it is seen; we say from something seen or heard or from a time. A person may hear a sound and take an ill omen, or he may see a person and take an ill omen. It is said that in some lands, people take ill omens from persons. If the door of the shop is opened at the beginning of the day and an ugly-looking man enters, he says, "That is it, I have no provision today. I seek refuge in Allah." Yes, this is wrong. This is not permissible. Taking ill omens from things seen or heard, or from times, is not permissible. They used to take ill omens in the month of Shawwal regarding women. A'ishah said: What is the answer? She was the most fortunate, and yet in Shawwal he contracted marriage with her and consummated it. So there is no regard for days. They take ill omens on Wednesday and in the month of Safar. All of this is among the things that the Shari'ah has invalidated because, in reality, it harms a person in terms of intellect, thinking, and behavior... A person does not care about these matters. This is reliance upon Allah. And for this reason, he concluded the issue with his statement: Because the absence of these matters from them—the absence of these matters from them—is due to the strength of their reliance. And for this reason, he said, "and upon their Lord they rely." Yes, that is right.
Now, do these things indicate that whoever does not possess them is blameworthy?
The student: No.
The Shaykh : Or that he has missed perfection.
The student: He has missed perfection.
The Shaykh : He has missed perfection. So if he does them, he is not blamed; rather, it is said that perfection has been missed by you. Otherwise, it is permissible for a person to seek ruqyah (healing by Qur'anic recitation) and it is permissible for him to be cauterized. Yes, but taking omens is not permissible. Taking omens is not permissible because, as we will come to know, if Allah wills, it is not permissible for a person to take omens because it is harm and it has no reality at all. Yes.
The questioner : ...
The Shaykh : ... in a year. And it can be said that if it were not for his statement "and they do not seek ruqyah," I would have said that it is not suitable, because the harm of cauterization is certain. Cauterization is burning with fire and pain for the person, and its benefit is hoped for. But the word "seek ruqyah"—what is in it? There is no harm, because if ruqyah does not benefit, it does not harm. And at that time, we say that medicine is like it, because if medicine does not benefit, it does not harm. It may also harm; it may harm because if a person takes it and he does not have the illness for which this medicine is prescribed, it may harm him. Yes.
The questioner : ...
The Shaykh : In expectation, meaning
The questioner : In expectation.
The Shaykh : Not reliance.
The questioner : Not reliance. Yes.
The Shaykh : No, this is dangerous. This may be closer to sin than to... because some people say, "I will go and make a concession to the volunteer." For example, he looks down on him; he may not be able to make a concession. And what is...? Yes, this is very dangerous. Yes.
The questioner : ... meaning it was recited to him. If he said... I want to perform ruqyah on you.
The Shaykh : Yes, indeed.
The student: Does it mean... any of you by that?
The Shaykh : No, no... And for this reason, the Messenger did not forbid A'ishah from performing ruqyah on him.
The student: ...
The Shaykh : And not... because it would be important. Even if the one being recited to approves, even if the one being cauterized approves, the discussion is about seeking these things, which is what... Yes.
The questioner : The recitation, the ruqyah...
The Shaykh : No, water. There is a report regarding water from the Messenger in a hadith narrated by Abu Dawud that he did that. Yes, that is right. And also from A'ishah. As for the black seed, it was reported that it is itself a medicine because it is itself a medicine.
The questioner : ...
The Shaykh : Of course, there is nothing wrong with a person combining this and that.
The questioner : ...
The Shaykh : Yes, yes, that is right. Seeking medicine, seeking medicine, seeking medicine.
The questioner : ...
The Shaykh : Ah?
The questioner : ... the employee.
The Shaykh : ...
The student: ...
The Shaykh : How is the one we discussed? We said if he goes to a specific employee... that there is no humiliation in reality, there is no humiliation, except that it may be in a specific case because some people may humiliate themselves before doctors if they are paid by the state... due to the strength of the heart. But is there not a weakness in reliance?
The student: No...
The Shaykh : Ah?
The student: ...
The Shaykh : And so...
The student: ...
The Shaykh : Yes, it is well known.
The student: ...
The Shaykh : Yes, it is known that... but I say that if he goes to a person prepared for this work and he is not... because the one who is prepared does not see in himself what he sees for himself, let alone this patient. And the patient also does not feel that he is humbling himself before him; he feels that he is taking what is his right, because this person is prepared for him.
The questioner : ... regarding cupping.
The Shaykh : He cups...
The questioner : It is not possible...
The Shaykh : It is known...
The student: ...
The Shaykh : We do not know if it was a request or if this is something well known from a cupper who comes... Yes.
The student: ...
The Shaykh : Yes
The student: ... cupping.
The Shaykh : Except... but sometimes a specific person, a specific person... In any case, the issue needs research. The issue needs research. And do we say, for example, that its benefit is not confirmed? Its benefit is not confirmed. If there is no humiliation of oneself in the person, he does not see, meaning he does not see perfection in it, as indicated by... for example, breaking or cutting a limb, which causes pain, or like what people do now with the appendix... approval or divine inspiration or the revelation of a Messenger.
The student: Inspiration.
The Shaykh : Yes, we mentioned previously in such matters that it is possible that it is divine inspiration or... or approval revelation, or approval revelation, meaning that the Messenger says it, and if he approves it, it settles in him, and it becomes approval revelation. So he said, "You are one of them."
The student: ... the contradiction.
The Shaykh : Yes
The student: O Allah, make him one of them.
The Shaykh : ... He said:Sahih Muslim 216a This man who stood up; the Prophet (peace and blessings be upon him) did not intend to say "no," but he said: "with it," meaning with this virtue and excellence established by the text. And the scholars differed on why the Messenger said this. It was said that he was a hypocrite and the Messenger (peace and blessings be upon him) wanted not to... or what he dislikes... And some said that he feared that the door would open and someone who does not deserve it would stand up... And for that reason, he said this word which has become an example we use now. Everyone who misses something says, "Ikamah has preceded you to it."
The Messenger contracted marriage with me in Shawwal and consummated it in Shawwal, so who among you is more fortunate with him than I am?
الرسول عقد علي في شوال وبنى بي في شوال فأيكم كان أحظى عنده منيAnd they rely upon their Lord.
وعلى ربهم يتوكلونNow, do these things indicate that whoever does not possess them is blameworthy?
The student: No.
The Shaykh : Or that he has missed perfection.
The student: He has missed perfection.
The Shaykh : He has missed perfection. So if he does them, he is not blamed; rather, it is said that perfection has been missed by you. Otherwise, it is permissible for a person to seek ruqyah (healing by Qur'anic recitation) and it is permissible for him to be cauterized. Yes, but taking omens is not permissible. Taking omens is not permissible because, as we will come to know, if Allah wills, it is not permissible for a person to take omens because it is harm and it has no reality at all. Yes.
The questioner : ...
The Shaykh : ... in a year. And it can be said that if it were not for his statement "and they do not seek ruqyah," I would have said that it is not suitable, because the harm of cauterization is certain. Cauterization is burning with fire and pain for the person, and its benefit is hoped for. But the word "seek ruqyah"—what is in it? There is no harm, because if ruqyah does not benefit, it does not harm. And at that time, we say that medicine is like it, because if medicine does not benefit, it does not harm. It may also harm; it may harm because if a person takes it and he does not have the illness for which this medicine is prescribed, it may harm him. Yes.
The questioner : ...
The Shaykh : In expectation, meaning
The questioner : In expectation.
The Shaykh : Not reliance.
The questioner : Not reliance. Yes.
The Shaykh : No, this is dangerous. This may be closer to sin than to... because some people say, "I will go and make a concession to the volunteer." For example, he looks down on him; he may not be able to make a concession. And what is...? Yes, this is very dangerous. Yes.
The questioner : ... meaning it was recited to him. If he said... I want to perform ruqyah on you.
The Shaykh : Yes, indeed.
The student: Does it mean... any of you by that?
The Shaykh : No, no... And for this reason, the Messenger did not forbid A'ishah from performing ruqyah on him.
The student: ...
The Shaykh : And not... because it would be important. Even if the one being recited to approves, even if the one being cauterized approves, the discussion is about seeking these things, which is what... Yes.
The questioner : The recitation, the ruqyah...
The Shaykh : No, water. There is a report regarding water from the Messenger in a hadith narrated by Abu Dawud that he did that. Yes, that is right. And also from A'ishah. As for the black seed, it was reported that it is itself a medicine because it is itself a medicine.
The questioner : ...
The Shaykh : Of course, there is nothing wrong with a person combining this and that.
The questioner : ...
The Shaykh : Yes, yes, that is right. Seeking medicine, seeking medicine, seeking medicine.
The questioner : ...
The Shaykh : Ah?
The questioner : ... the employee.
The Shaykh : ...
The student: ...
The Shaykh : How is the one we discussed? We said if he goes to a specific employee... that there is no humiliation in reality, there is no humiliation, except that it may be in a specific case because some people may humiliate themselves before doctors if they are paid by the state... due to the strength of the heart. But is there not a weakness in reliance?
The student: No...
The Shaykh : Ah?
The student: ...
The Shaykh : And so...
The student: ...
The Shaykh : Yes, it is well known.
The student: ...
The Shaykh : Yes, it is known that... but I say that if he goes to a person prepared for this work and he is not... because the one who is prepared does not see in himself what he sees for himself, let alone this patient. And the patient also does not feel that he is humbling himself before him; he feels that he is taking what is his right, because this person is prepared for him.
The questioner : ... regarding cupping.
The Shaykh : He cups...
The questioner : It is not possible...
The Shaykh : It is known...
The student: ...
The Shaykh : We do not know if it was a request or if this is something well known from a cupper who comes... Yes.
The student: ...
The Shaykh : Yes
The student: ... cupping.
The Shaykh : Except... but sometimes a specific person, a specific person... In any case, the issue needs research. The issue needs research. And do we say, for example, that its benefit is not confirmed? Its benefit is not confirmed. If there is no humiliation of oneself in the person, he does not see, meaning he does not see perfection in it, as indicated by... for example, breaking or cutting a limb, which causes pain, or like what people do now with the appendix... approval or divine inspiration or the revelation of a Messenger.
The student: Inspiration.
The Shaykh : Yes, we mentioned previously in such matters that it is possible that it is divine inspiration or... or approval revelation, or approval revelation, meaning that the Messenger says it, and if he approves it, it settles in him, and it becomes approval revelation. So he said, "You are one of them."
The student: ... the contradiction.
The Shaykh : Yes
The student: O Allah, make him one of them.
The Shaykh : ... He said: