Explanation of the Book of Tawhid-26

The Shaykh : And from Abu Hurayrah (may Allah be pleased with him): that the Messenger of Allah (peace and blessings be upon him) said: Both of them narrated it.
"Both of them narrated it"—the dual pronoun refers to whom? Al-Bukhari and Muslim. Or did the Messenger of Allah (may the prayers and peace of Allah be upon him) say: And this is a negation of the genus. You know that negating the genus is broader than negating one, two, three, or four, because it is a negation of the entire genus. So the Messenger of Allah (peace and blessings be upon him) negated contagion. He said: Contagion is the transfer of disease from the sick to the healthy. This contagion, the transfer of disease, is from whom? From the sick to the healthy. And just as this occurs in physical diseases, it also occurs in moral, character-based diseases. For this reason, the Prophet (peace and blessings be upon him) informed us: This is contagion. So his statement: means it includes both physical contagion and moral contagion, even though it is more apparent in the physical. Second: "Tayyarah" is the noun of the verb "tatayyur," because the verbal noun is "tatayyur" and the noun of the verb is "tayyarah," like "khiyarah" which is the noun of the verb "ikhtara." means the choice or the selection. So here, regarding "khiyarah," we say "tayyarah." "Tayyarah" is the noun of the verb from "tatayyur," and the verbal noun is "tatayyura." The noun of the verb agrees with the verbal noun in meaning, meaning it is the verbal noun in meaning. For this reason, you say: "I spoke to him with speech" meaning "I spoke to him with speaking," and "I greeted him with a greeting" meaning "I greeted him with greeting." But because it differs from the verbal noun in structure, they called it the noun of the verb. Yes, okay. "Tayyarah" was previously explained to us as taking an omen from something seen, heard, or known. Yes. "And no harmful bird." The "hamah" was interpreted in two ways. One of them is that it is a disease that strikes the sick and transfers to others. Under this interpretation, its conjunction with contagion is from the category of specifying the general. The second interpretation is that the Arabs believe the "hamah" is a known bird called "hamah." The Arabs believe that when a victim is killed, this "hamah" comes to his family and caws at their heads until they take revenge. And some of them believed that it is his soul in the form of the "hamah," which is a type of bird resembling an owl. Yes.
The student: It is the owl.

The Shaykh : Or it is the owl. The important thing is that it comes to the family of the killed victim, as they say, and caws and harms them with its screaming until they take revenge. And some of the Arabs say the "hamah" is a bird, but they take an omen from it. If it lands on one of their houses and caws, they say it is now cawing at him to make him die, and they believe that this is a sign of the nearness of his death. And all of this is undoubtedly a false belief.
The student: A bird other than the owl...

The Shaykh : We do not know their language. The important thing is a bird from which the Arabs take an omen.
The student: It is the "yatakatak."

The Shaykh : The "yatakatak," whether it caws or not, a bird from which the Arabs take an omen. Yes. The Messenger negated that. Okay.
And his statement: "Safar" was also said to be the month of Safar, and the Arabs used to take an omen from it. And it was said that "Safar" is a disease in the belly that strikes camels and transfers from one camel to another. Under this, its conjunction with contagion is from the category of specifying the general. Is this negation, which is established by the hadith from the Prophet (peace and blessings be upon him) regarding these four matters, a negation of existence or a negation of effect? Yes, yes. It must be known that it is not a negation of existence, because they exist. Contagion exists, the "hamah" exists, and "tayyarah" exists. No? Many people take omens. And Safar exists. So the Messenger of Allah (peace and blessings be upon him) does not negate the existence of something that exists. But the meaning is that these things have no effect. The only one who has effect is Allah. So whatever of them is a known cause, it is a valid cause. And whatever of them is an imagined cause, it is a false cause, and it becomes a negation of its effect and its causality for its effect by itself and its causality. Clear?
The student: Yes.

The Shaykh : Okay, let us repeat it a second time because this is important. Is this negation a negation of existence? No. Why? Because they exist, and the speech of the Messenger of Allah (peace and blessings be upon him) is truth and does not contradict reality. So it is a negation of their effect. Then, if something of them has a known effect, it is a negation of its effect by itself. Yes. And if something of them has no effect, it is a negation of its imagined effect as well, because it has no basis. Okay, now "No contagion." We start with the first. "No contagion." Does contagion exist? Yes. Contagion exists, and its existence is indicated by the statement of the Messenger of Allah (peace and blessings be upon him): "Do not bring a sick camel to a healthy one." Why? Yes, so that the contagion does not transfer. And his statement: "And leprosy, may Allah grant us safety, is a malignant contagious disease that destroys its owner and spreads quickly, until some of them said it is the plague." He says: Why? So that the contagion does not fall upon you from it. And this is an affirmation of contagion for its effect. An affirmation of its effect. But is this effect a necessary matter such that it is an active cause, or not? The answer is no. But the Messenger of Allah (peace and blessings be upon him) commanded us to flee from the lion and prohibited bringing a sick one to a healthy one from the perspective of avoiding causes, not from the perspective of the causes having effect by themselves. Causes do not have effect by themselves. But we should avoid what? The causes that are a cause for affliction. And we cannot say that the Messenger of Allah (peace and blessings be upon him) denies the effect of contagion and that it is a cause for the transfer of disease, because such a thing, first, is invalidated by the other hadiths, and second, is invalidated by reality. But one of you might say: When the Messenger of Allah (peace and blessings be upon him) said: a man said to him: O Messenger of Allah, the camels are healthy. The meaning of his statement is that they are healthy like gazelles, and then a scabby camel enters them and they become scabby? How do you say? So the Prophet (peace and blessings be upon him) answered with a convincing answer. He said to him: Is this convincing? Yes, convincing. So who transfers this disease to the healthy ones? Allah, by the decree of Allah the Exalted and Majestic. So this disease that fell upon the first one, there is no contagion in it; it fell from Allah the Exalted and Majestic. So a thing may have a known cause, or it may not have a known cause. Was the scabbing of the first camel known or not? It is not known, except that it is by the decree of Allah the Exalted and Majestic. And the scabbing of the one after it has a known cause, but if Allah the Exalted had willed, it would not have become scabby. For this reason, sometimes camels are afflicted with scabbing, then...