Explanation of the author's statement: "And he has from the hadith of al-Fadl ibn 'Abbas (may Allah be pleased with him): (Only the omen is what hastens you or holds you back)."

The Shaykh : And he has from the hadith of al-Fadl ibn 'Abbas and his father There is no doubt that safety from it, even in a person's thoughts, is better without a doubt. The person who stays away from these matters and does not pay attention to them is undoubtedly the one who is safe. But if it occurs in his heart and he does not reject it and does not respond to it, then it does not harm him, but he must defend against it, not surrender to it. He defends against it and says, "Matters have no effect on events; rather, the entire matter is in the hand of Allah." And regarding his statement: "Or holds you back," there is no doubt that this is from taking omens, because taking omens necessitates leaving and retreating. But "what hastens you," is this not from good omens? It is in reality from good omens if it is something one truly takes a good omen from. So, what hastens a person in his need does not escape being either of the kind of taking omens, where he infers its success or failure from the omen, in which case it is undoubtedly taking omens. For example, he says, "I want to drive away the bird; if it flies to the right, that means good luck and blessing, so I proceed." This is undoubtedly taking omens. Why? Because taking a good omen from the flight of a bird to the right, is that correct or not? It is not correct, because there is no basis for taking a good omen. A bird, when it flies, goes to what it sees as its destination. However, if the reason for proceeding is something he heard or saw that indicates the facilitation of this matter for him, yes, then this is a good omen, and it is what the Messenger (peace and blessings be upon him) liked. Is it from taking omens? We say: if he relies on it, its ruling is the ruling of taking omens. If he relies on this good omen instead of Allah (Mighty and Majestic), its ruling is the ruling of taking omens. And if he does not rely on it, but knows that this is from the causes that Allah (Glorified and Exalted is He) facilitated for him to proceed with what he intended, then that is not from the forbidden taking of omens, nor is it from taking omens at all, but it is from taking a good omen. So, "what hastens you or holds you back": "what holds you back" is an omen in every case. "What hastens you" has a detailed ruling: if it is of the kind of taking omens, such that he relies on a cause that Allah did not make a cause, as if he relies on the movement of birds or the like in his proceeding, then this is from taking omens because it has no effect. And if it is by a cause that Allah (the Exalted) made a cause, yes, then it is looked into: what is it? If he relies on this cause, it is a type of shirk (associating partners with Allah) and taking omens. And if he relies on Allah and makes this from the opening that Allah opened for him to facilitate the matter for him, then this is from the good omen that the Messenger (peace and blessings be upon him) liked. There is a discussion in the chain of this hadith. This is the hadith of al-Fadl, yes, but assuming its authenticity, this is its ruling. Yes.
The student: The first one was mentioned as weak.

The Shaykh : Which one?
The student: The hadith of Ibn 'Amr.

The Shaykh : From what held him back due to taking omens.
The student: Yes, yes, it was mentioned as weak...

The Shaykh : How, meaning is it contradictory?
The student: No, he only mentioned the narration of Ahmad...

The Shaykh : ... authentic.
The student: It was narrated by Ahmad and Ibn al-Sunni, and Ibn al-Sunni did not mention it from 'Abdullah ibn 'Amr with an authentic chain, but it contains Ibn Lahi'ah. However, the narrator from him in Ibn al-Sunni is Ibn Wahb, who is among those who narrated from Ibn Lahi'ah before his confusion. And Ibn Lahi'ah explicitly stated that he was narrating from memory, so the suspicion of tadlis (concealment of a defect in a chain) is removed. And al-Haythami said, after attributing it to Ahmad and al-Tabarani: "And in it is Ibn Lahi'ah, and his hadith is good, and the rest of its men are trustworthy" .

The Shaykh : In any case, even if... the meaning is correct. The first one, yes, yes, so it is authentic in chain and text.
The student: Ibn Lahi'ah, when the 'Abdullahs narrate from him...

The Shaykh : When the 'Abdullahs narrate from him.
The student: ... .

The Shaykh : 'Abdullah ibn Wahb.
The student: This supplication.

The Shaykh : There is no harm in combining them, or saying this one time and that one another time. Either combine them, or say this one time and that one another time. Yes, this is correct. One must be attentive to this.
The student: It is not... the first one has a discussion.

The Shaykh : The first one has a discussion, but the author authenticated it with an authentic chain. Yes.