Explanation of the author's statement: "And his saying: '... So if any of you sees something he dislikes, let him say: O Allah, none brings about good deeds except You..."

The Shaykh : And it is known from his saying: that whoever is turned back from his need by taking an omen is not a Muslim, and it will come, if Allah wills, that he is called a mushrik (one who associates partners with Allah). He said: At that time, what comes? What is it that comes when one sees something he dislikes? The omen comes to the heart, so he takes an omen and stays away from this thing and does not proceed with it. The mention of the Prophet (peace and blessings be upon him) is a cure for that, so he said: And this is the reality of tawakkul (reliance upon Allah). "Allah" means "O Allah," and for this reason it is built with a dammah because it is a vocative of a proper name. Is it a proper name or not? Yes, it is a proper name, and indeed it is the most knowledgeable of names. The name of Allah is the most well-known of all known things, more well-known than the pronoun. His saying: This mim is a substitute for what? For the deleted ya, and it became at the end of the word as a blessing by beginning with the name of Allah (Glorified and Exalted is He), and it became a mim because it indicates plurality, so it is as if the person making the supplication gathered his heart upon Allah (Glorified and Exalted is He). So he said: "O Allah, none brings about good deeds except You," meaning none decrees, creates, or brings into existence for the servant except Allah alone, having no partner. And this does not contradict that good deeds come through their causes, is that not so? Because the Creator of these causes is Allah (Mighty and Majestic). So when these good deeds come about through causes that Allah created, the one who truly brings them into existence is Allah (Glorified and Exalted is He). And his saying: The meaning of "good deeds" here is not the religious good deeds, which are prayer, zakah, fasting, and Hajj. The meaning of "good deeds" is what a person considers good to happen and what is good in his eyes. And this includes what? It includes the religious good deeds because they please the believer, and it includes the worldly good deeds like wealth and children and the like. The good deeds here are like the verse: And in the other verse: "If a good thing befalls them, they are grieved by it, but if a bad thing befalls them, they rejoice over it." And his saying: What is the grammatical position of "You" (anta)? It is the subject of "brings about" (ya'ti), because the exception here is empty (mufarragh). None averts the bad deeds except Allah (Mighty and Majestic). And for this reason, when a person is struck by a bad thing, where does he turn? To Allah. Even the mushrikin (those who associate partners with Allah), when they ride in a ship and witness drowning, they call upon Allah, sincere to Him in religion. So none averts the bad deeds except Allah (Mighty and Majestic). And this does not contradict that their avertance is through causes. If a man saw you drowning and then saved you from the drowning, by what did he save you? By the will of Allah (Mighty and Majestic). If Allah had willed, He would not have saved you. Even the cause by which the bad deeds are averted is from Allah (Mighty and Majestic). So, none averts the bad deeds except Allah. This is the belief of every Muslim: that none brings about good deeds except Allah, and none averts bad deeds except Allah. And if this is the belief of every Muslim, then it is obligatory upon him, by virtue of this belief, not to ask for good deeds except from Allah, and not to ask for the avertance of bad deeds except from Allah. And for this reason, the messengers (peace and blessings be upon them) ask Allah the Exalted for good deeds and ask Him for the avertance of bad deeds. And so do the believers. And his saying: What is the meaning of this phrase? It is mentioned frequently. It is said when the adhan is called. When we say "Hayya 'ala al-salah" (Come to prayer), we say "La hawla wa la quwwata illa billah" (There is no power and no strength except in Allah). What is the meaning of this? Is the meaning that there is no power and no strength except in Allah, and the ba' means "in," meaning except in Allah alone, and those other than Him have no power or strength? If it is so, then it is necessary that the ba' means "in." Yes, and the power (hawl) that is negated is what? The absolute power and the absolute strength. And that is because other than Allah (Mighty and Majestic) has power and strength, but it is relative. It is relative, not complete. The complete power and the complete strength are with Allah alone. This is one of the two aspects of its meaning. The second aspect is that the power and strength are attributed to the person, and the ba' here is for seeking help or for causality, meaning: there is no power for us and no strength for us except in Allah (Mighty and Majestic). And the implication of its occurrence in its places is that this second meaning is more correct, and it is the intended meaning, which is that we do not transition from one state to another—O Muhammad—what is the meaning?
The student: ... .

The Shaykh :- We do not go out - The meaning is that we do not transition from one state to another, and we do not have the strength to do so, except by Allah. So with this phrase, there is the perfection of entrustment (tawakkul), and the person disclaims his own power and strength except for what Allah (Mighty and Majestic) has given him of power and strength. So, if the hadith is authentic, the Messenger (peace and blessings be upon him) has guided us that when we see something we dislike, which the superstitious person takes as an omen, we should say: Meaning, as for these things, they have no effect.

The questioner : The two meanings are in conflict.

The Shaykh : No, there is no difference in meaning between them.

The questioner : ... .

The Shaykh : But this one is better in the places where it was mentioned, indicating that the intended meaning is the person's disclaiming of his own power and strength. And if this hadith is authentic, then the first meaning is more appropriate than the second meaning. In this hadith, the first meaning is that you, O our Lord, are the one in whose hand is all power and all strength, so this thing by which one takes an omen is nothing.
" And from the hadith of Ibn Mas'ud and others:

Taking omens is polytheism; taking omens is polytheism

الطيرة شرك الطيرة شرك

Sunan Abi Dawud 3910Sahih (Al-Albani)

"
The student: ... and from him

The Shaykh : Except from him.
The student: And from him.

The Shaykh : And from him
The student: And from Ibn Mas'ud

The Shaykh : And from Ibn Mas'ud. What do you have, O Walid?
The student: And from Ibn Mas'ud.

The Shaykh : It has "la" (not) and "lahu" (for him).
The student: No.
The student: In the end...

The Shaykh : So its meaning is "lahu" (for him). It has no meaning, cross it out if you have it.