Explanation of the author's statement: And Ahmad has a hadith from Ibn 'Amr: (Whoever is turned back from his need by taking an omen has committed shirk (associating partners with Allah).

The Shaykh : He said: "And Ahmad has a hadith from Ibn 'Amr:

Whoever is turned back from his need by taking an omen as a bad sign has associated partners with Allah.

من ردته الطيرة عن حاجته فقد أشرك

" The "man" here is conditional, and the answer to the condition is the phrase "he has committed shirk (associating partners with Allah)," and the "fa" (so) is attached to the answer. —Come closer, everyone— The "fa" is attached to the answer because the answer is not suitable for direct connection to the conditional particle. When the answer to a condition is not suitable for direct connection to the particle, it must be connected with "fa." This is summarized in a well-known rule: "Nominal, imperative, with a static verb, with "ma," with "qad," with "lam," and with the negation of the future" "Nominal, imperative, with a static verb, with "ma," with "qad," with "lam," and with the negation of the future" Seven items.
And his statement: The "need" refers to everything a person needs that relates to perfection, and it may also be used for essential matters. And his statement:
The student: If he believes that it does so by itself, it is major; and if he... it is minor.

The Shaykh : That is, if he believes that this is an ill omen that does the thing by itself and causes harm by itself, it is kufr (disbelief) and will be major. But if he believes it is a cause, it is minor shirk (associating partners with Allah), because we have previously established a useful rule in this chapter: "That whoever believes in a thing that it is a cause, and it is not established as a cause, neither in creation nor in the Shari'ah, then it is of minor shirk (associating partners with Allah)" because it is not permissible for us to establish that something is a cause unless Allah the Exalted has made it a cause in creation or in the Shari'ah. As for in the Shari'ah, it is like recitation and supplication and the like. And as for in creation, it is like these medicines that have been tested and proven beneficial; they are a causal factor related to creation. That is, what is the expiation for this shirk (associating partners with Allah), or what is the remedy that removes this shirk (associating partners with Allah)? Because "kaffarah" (expiation) may be used for the expiation of a thing after it is done, and it may be used for the expiation from it before it is done. This is because the derivation is taken from "kafara" (to cover), which is covering, and covering is real. So the expiation for it if it occurs, and the expiation for it if it does not occur. The expiation for it is that he says: So You are the One in Whose hand is the news. Is there no good except Your good, direct or indirect? Direct and indirect. The direct good of Allah is like what brings rain and vegetation and the like. And the indirect is what is a cause from Allah Mighty and Majestic, such as when a person gives you dirhams as charity or a gift or the like. This good is from Allah, but through a means that Allah the Exalted has made a cause. Otherwise, all good is from Allah Mighty and Majestic. And his statement: Is the restriction here real or relative? The restriction here is real. There is no good except from Allah Mighty and Majestic, either directly from Allah as we said regarding rain and vegetation or the like, or indirectly, meaning that He decrees for you a cause that brings the good to you. That is, all birds are His birds, His property, so they do nothing; rather, they are subjugated, as Allah the Exalted said: in which the birds are subjugated.
The student: .

The Shaykh : What...
The student: But only their bird.

The Shaykh : No, no. The important thing is the birds. I forgot the verse about the birds.
The student: .

The Shaykh : We recited this, but Indeed, Allah is All-Aware of all things. I forgot the beginning of the verse. The important thing is that the bird is subjugated by the permission of Allah. So Allah the Exalted is the One who subjugates it, manages it, and moves it, going right and left. The events have no connection to this bird. So the bird is Allah's bird. It is possible that the meaning of his statement: meaning that you are the One who decrees good, and you are the One who decrees evil. But we have previously established that evil in the action of Allah is real or not? It is not real. So evil is in the created thing, not in the action. Okay, so it is possible that the meaning of his statement: is that the birds are Your property, so You are the One who disposes of them and manages them as You wish, and they have no effect or influence on events. And it is possible that the meaning is that what is intended by "bird" is what a person takes as an ill omen from and what he is harmed by. Yes, as in His statement: meaning their ill omen. So it is as if what happens to a person from taking an ill omen or from disliked events is from Allah, just as good is from Allah Mighty and Majestic. And his statement: This is a negation of the genus. "Ilah" (god) means "ma'luh" (the one worshipped), like "ghiras" (planted) meaning "magrus" (planted) and "bina'" (built) meaning "mabni" (built), and so on. So his statement: means there is no "ma'luh" (one worshipped). And the "ma'luh" is the one worshipped with love and exaltation, to whom a person turns with love for Him, Glorified and Exalted is He, and exaltation for Him. And his statement: If someone says: There are gods other than Allah. Yes, Allah the Exalted said: The answer is that these gods, even if they are worshipped other than Allah, are not true gods because they do not deserve to be worshipped other than Allah, Glorified and Exalted is He. Therefore, we say: There is no god but Allah, no god other than Him, Glorified and Exalted is He. It is derived from this hadith that it is not permissible for a person to be turned back from his need by taking an omen. Rather, he should rely on and place his trust in Allah, and not be concerned with what he saw, nor with what he heard, nor with what happened to him when he first engaged in the action. For some people, if something they dislike happens when they first engage in the action, they take it as an ill omen and leave. We tell them: As long as you know that there is a religious or worldly benefit in this, do not be concerned with what happened and do not take it as an ill omen.
And among the benefits of this hadith is that taking an omen is a type of shirk (associating partners with Allah), due to his statement: taking an omen And it is derived from it that if a person has taking an omen in his heart but it does not turn him back, then that is of it and does not harm him, because as mentioned previously in the hadith of Ibn Mas'ud But rely on Allah and leave it, and it will not harm you.
And among them is that matters are in the hand of Allah Mighty and Majestic, their good and their evil. And among them is the uniqueness of Allah, Glorified and Exalted is He, in divinity, just as He is unique in creation and management. So He is unique in creation and management, and likewise unique in divinity.