Explanation of the Book of Tawhid-25

The Shaykh :"And from 'Imran ibn Husayn (may Allah be pleased with him), a marfu' hadith:

He is not one of us who takes an omen, or has an omen taken for him, or practices divination, or has divination practiced for him, or practices sorcery, or has sorcery practiced for him, and whoever goes to a fortune-teller and believes what he says has disbelieved in what was revealed to Muhammad (peace and blessings be upon him)

ليس منا من تطير أو تُطير له أو تكهن أو تُكهن له أو سحر أو سُحر له ومن أتى كاهناً فصدقه بما يقول، فقد كفر بما أُنزل على محمد صلى الله عليه وسلم

Al-Bazzar narrated it with a good chain" "He is not one of us": We have previously discussed this phrase, and it does not indicate that this doer has exited the fold of Islam, but rather it is according to the situation.
We have read this, a good hadith. After it, we will read the new lesson. And from 'Imran ibn Husayn (may Allah be pleased with him), a marfu' hadith: Marfu' means attributed to the Prophet (peace and blessings be upon him). It has been mentioned previously that taking an omen (tatayyur) is taking a bad sign from something seen, heard, or known. "Known" is broader than "heard" or "seen" or anything else. This is taking an omen. Its origin is from birds, because the Arabs used to take bad signs or good signs from them. So whoever took a bad sign from something was called "one who takes an omen."
Taking an omen is doing it oneself, such as scaring away one's bird. So when he went to the north, and initially he wanted to travel, he said, "Enough, this journey is an ill omen, I will not travel." Yes, this journey is an ill omen, so I will not travel. And from this is what happens to some people when they start a work and something happens to them at the beginning, so they take a bad sign and leave it. This is not permissible. Rather, rely on Allah and put your trust in Him. As long as you see that there is good in this work, proceed with it and do not take a bad sign, because you were not successful in it the first time. How many people were not successful in a work the first time, then were successful the second time, and the third time. And they say that al-Kisa'i, the famous imam of grammar, requested grammar several times and was not successful in it. He saw an ant, which is called by us... carrying a date pit, which is called by us... Yes, it carries it and climbs up to the wall, then falls. Then it carries it and climbs higher than before and falls several times until it climbed up to the wall and went to its need. He said: "Glory be to Allah the Great. This creature, this insect, struggles with this date pit and struggles with it until it succeeds. So I will struggle with the knowledge of grammar until I succeed in it." So he struggled and succeeded, and became the imam of the people of Kufa in grammar. So I say: Do not take an omen if you are not successful in your first work, or at the beginning of what you start. Do you take an omen? Or what some people do when they wake up and walk in the market, and the first thing they encounter is something they dislike, so they take a bad sign and say: "This is an unlucky day," and may Allah protect us from that. All of this is not permissible. The Messenger (peace and blessings be upon him) disavowed the one who does it. Or "has an omen taken for him" (tuta'ayyara lahu), which is in the passive voice, meaning: one who orders someone to take an omen for him. For example, a person comes to someone and says, "I am going to travel to such and such a place, and you are the owner of a bird, so I want you to scare your bird so I can see if this destination is blessed or an ill omen." Whoever does that, the Messenger (peace and blessings be upon him) has disavowed him. And his saying: includes one who takes an omen for himself or takes an omen for another.
He said: Divination (kahinah). It has been mentioned to us previously that it is what? Claiming knowledge of the unseen, the unseen of the future. One who divines and talks nonsense, as the scholars say, "Such and such will happen, such and such will happen." Perhaps his words happen to come true. This is a diviner, this is a diviner. And it is strange that this word, this term, has become widespread now in people's speech: "So-and-so divines, he will divine such and such." They use this term, which indicates a forbidden act, for what? For a permissible matter. And this is not what should be done, because if it is used for a permissible matter whose permissibility is known, the common person who does not distinguish between matters will think that all divination is permissible, by the evidence of this term that a person used for a permissible matter whose permissibility is known. And his saying: means requesting from the fortune-teller to divine for him, for example, going to a fortune-teller and saying, "What do you see? What will happen to me, for example, tomorrow, or the day after tomorrow, or in such and such a month, or in such and such a year?" This is one who has divination done for him. The Messenger (peace and blessings be upon him) has disavowed him.
And sorcery (sihr). Its definition has been mentioned previously, what is it? It is of two types: either incantations and knots, or seeking help from what? Seeking help from the jinn. And the Messenger (peace and blessings be upon him) has disavowed all of it.
Meaning, requesting from the sorcerer to cast a spell on him. And from this is: the removal of a spell through sorcery, for it is included in the saying of the Messenger (peace and blessings be upon him) . And they used it in various ways, including that they would bring a basin with water and pour lead into it, so this lead would form in the face of the sorcerer, meaning it would be the image of a sorcerer seen in this lead. The common people among us call it: pouring lead, or the pouring. This is also one of the types of sorcery, and it is forbidden, and the Messenger (peace and blessings be upon him) has disavowed it. Al-Bazzar narrated it with a good chain.
The point of this hadith is his saying: to the end. He said: "And al-Tabarani narrated it in al-Awsat with a good chain from the hadith of Ibn 'Abbas (may Allah be pleased with him), without the phrase:

And whoever

ومن أتى

to the end". So this strengthens the first one.