Explanation of the author's statement: It contains issues. The first: drawing attention to His saying: (Verily, their fortune is with Allah) (1) along with His saying: (Your fortune is with you) (2).
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The Shaykh : He said: "It contains issues. The first issue: drawing attention to the saying of Allah the Exalted: [Al-A'raf 7:131] along with His saying: " Is it drawing attention, or is it that you should be alert?
The student: Drawing attention.
The Shaykh : Drawing attention, drawing attention so that a person becomes alert. And that is because the apparent meaning of the two verses is that they contradict each other, but that is not the case. There is no contradiction between the Qur'an and the Sunnah, nor within themselves. There is no contradiction in them, nor between them. The contradiction only occurs according to the understanding of the one addressed. As for the original principle, there is no contradiction between them. It has been mentioned previously that the reconciliation between them is that His saying:[Al-A'raf 7:131] is in the category of what is decreed for him, and is in the category of cause. So "your fortune is with you" means that you are the cause of it, and "their fortune is with Allah" is the One who decreed it, not Musa or any other of the messengers.
"The second: denying contagion" And it has been mentioned previously that the intended meaning of denying it is denying its effect by itself, not that it is a cause for effect, for Allah, Glorified and Exalted is He, has made some diseases a cause for their effect and transmission.
"The third: denying bad omens"
The student: Like it.
The Shaykh : Like it, yes. And the meaning is not that there are no people who take bad omens; those who take bad omens exist, but this taking of bad omens has no effect.
"The third: denying the *hammah*" And what is the *hammah*? It is either a disease or a bird; a disease that is contagious.
"And the fifth: denying *Safar*" And it is either the month of Safar or a disease in the bellies of camels.
"The sixth: that *fa'l* is not of that kind but is recommended" Due to the saying of the Prophet (peace and blessings be upon him): And whatever pleased the Prophet (peace and blessings be upon him) is good. Aisha (may Allah be pleased with her) said: Bulugh al-Maram 44
"The seventh: explaining *fa'l*" The Prophet (may the prayer and peace of Allah be upon him) explained it as the good word. But is this explanation by way of restriction or by way of example? It has been mentioned previously that it is by way of example, and that *fa'l* is everything that energizes a person, whether in speech or action, meaning whether seen or heard.
"The eighth: that what occurs in the hearts of that, despite being disliked, does not harm, rather Allah the Exalted removes it through reliance upon Him" Disliked by what? By the Shari'ah, or disliked by the one in whose heart it occurred?
The student: Disliked by the one in whose heart it occurred.
The Shaykh : This is the meaning. That is, if it occurs in your heart and you are averse to it, then it does not harm you, and Allah the Exalted removes it through reliance upon Him. Due to the saying of Ibn Mas'ud:Sunan Ibn Majah 3538Sahih (Darussalam)
"The ninth: mentioning what one should say if he finds it" And it has been mentioned previously that yes, it is two things. That it is two things:Riyad as-Salihin 1677 or
"The tenth: explicitly stating that bad omens are shirk" And it is clear that bad omens are shirk "
The eleventh: explaining the condemned bad omens" What is it? What hastens you or delays you. And this is clear. It has been mentioned previously that bad omens are shirk, but with a detail. What is it? It has been mentioned previously that there is a detail in it. What is the detail, O our brothers?
The student: If he believes in its effect.
The Shaykh : If he believes in its effect by itself, then it is major shirk. And if he believes that it is a cause, then it is minor shirk. Then the author said: "Chapter on what has come regarding astrology" Astrology is a verbal noun from the word for star. So the meaning of *najjama* is either to learn the science of stars or to believe in the effect of stars. If we say the first, to learn the science of stars, then it needs a detail, because some of it is praised and commendable, and some of it is condemned. And if we say the second, that it is the effect of stars, which is what Shaykh al-Islam Ibn Taymiyyah said: inferring earthly events from astronomical conditions. Shaykh al-Islam says: "Indeed, astrology is inferring from the conditions".
And it is not attained by it.
Unquestionably, their fortune is with Allah
ألا إنما طائرهم عند اللهYour fortune is with you
طائركم معكمThe student: Drawing attention.
The Shaykh : Drawing attention, drawing attention so that a person becomes alert. And that is because the apparent meaning of the two verses is that they contradict each other, but that is not the case. There is no contradiction between the Qur'an and the Sunnah, nor within themselves. There is no contradiction in them, nor between them. The contradiction only occurs according to the understanding of the one addressed. As for the original principle, there is no contradiction between them. It has been mentioned previously that the reconciliation between them is that His saying:
Unquestionably, their fortune is with Allah
ألا إنما طائرهم عند اللهYour fortune is with you
طائركم معكم"The second: denying contagion" And it has been mentioned previously that the intended meaning of denying it is denying its effect by itself, not that it is a cause for effect, for Allah, Glorified and Exalted is He, has made some diseases a cause for their effect and transmission.
"The third: denying bad omens"
The student: Like it.
The Shaykh : Like it, yes. And the meaning is not that there are no people who take bad omens; those who take bad omens exist, but this taking of bad omens has no effect.
"The third: denying the *hammah*" And what is the *hammah*? It is either a disease or a bird; a disease that is contagious.
"And the fifth: denying *Safar*" And it is either the month of Safar or a disease in the bellies of camels.
"The sixth: that *fa'l* is not of that kind but is recommended" Due to the saying of the Prophet (peace and blessings be upon him):
And I like the good omen
ويُعجبني الفألAllah’s Messenger (rad) loved to begin with the right while putting on his shoes, combing his hair, in his purification and in all his affairs
كان النبي صلى الله عليه وسلم يعجبه التيامن في تنعله وترجله وطهوره وفي شأنه كله"The seventh: explaining *fa'l*" The Prophet (may the prayer and peace of Allah be upon him) explained it as the good word. But is this explanation by way of restriction or by way of example? It has been mentioned previously that it is by way of example, and that *fa'l* is everything that energizes a person, whether in speech or action, meaning whether seen or heard.
"The eighth: that what occurs in the hearts of that, despite being disliked, does not harm, rather Allah the Exalted removes it through reliance upon Him" Disliked by what? By the Shari'ah, or disliked by the one in whose heart it occurred?
The student: Disliked by the one in whose heart it occurred.
The Shaykh : This is the meaning. That is, if it occurs in your heart and you are averse to it, then it does not harm you, and Allah the Exalted removes it through reliance upon Him. Due to the saying of Ibn Mas'ud:
and anyone of us may think he sees an omen but Allah will dispel it by means of relying upon Him.
وما منا إلا ولكن الله يذهبه بالتوكل"The ninth: mentioning what one should say if he finds it" And it has been mentioned previously that yes, it is two things. That it is two things:
Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa'us- sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You).
اللهم لا يأتي بالحسنات إلا أنت ولا يُذهب السيئات إلا أنت ولا حول ولا قوة إلا بكO Allah, there is no good except Your good, and there is no bad omen except Your bad omen, and there is no god but You
اللهم لا خير إلا خيرك ولا طير إلا طيرك ولا إله غيرك"The tenth: explicitly stating that bad omens are shirk" And it is clear that bad omens are shirk "
The eleventh: explaining the condemned bad omens" What is it? What hastens you or delays you. And this is clear. It has been mentioned previously that bad omens are shirk, but with a detail. What is it? It has been mentioned previously that there is a detail in it. What is the detail, O our brothers?
The student: If he believes in its effect.
The Shaykh : If he believes in its effect by itself, then it is major shirk. And if he believes that it is a cause, then it is minor shirk. Then the author said: "Chapter on what has come regarding astrology" Astrology is a verbal noun from the word for star. So the meaning of *najjama* is either to learn the science of stars or to believe in the effect of stars. If we say the first, to learn the science of stars, then it needs a detail, because some of it is praised and commendable, and some of it is condemned. And if we say the second, that it is the effect of stars, which is what Shaykh al-Islam Ibn Taymiyyah said: inferring earthly events from astronomical conditions. Shaykh al-Islam says: "Indeed, astrology is inferring from the conditions".
And it is not attained by it.