Explanation of the author's statement: Both of them narrated from Anas, who said: The Messenger of Allah (peace and blessings be upon him) said: "There is no 'adwa (contagion) and no tatiyyah (superstition), and I like fal (good omen)."

The Shaykh : And both of them narrated from Anas ibn Malik. To whom does the pronoun "both" refer?
The student: Al-Bukhari and Muslim.

The Shaykh : Al-Bukhari and Muslim narrated from Anas, who said: The Messenger of Allah (peace and blessings be upon him) said: We have already discussed this. "I like it" means "it pleases me." Fal (good omen) is explained by "He explained it." So, a good word that he hears pleases him (peace and blessings be upon him). Why? Because a good word, by its nature, is good, so it pleases him. Why? Because of what it contains of bringing joy to a person, relaxation, and proceeding in what one intends to pursue. This is not tatiyyah (superstition), but rather it is what encourages a person, because it does not affect him negatively, but rather it increases his what? Reassurance, and it increases his boldness. For this reason, the Messenger (peace and blessings be upon him) liked fal, to the extent that the apparent meaning of the hadith is in everything. Indeed, a good word in reality opens up goodness and becomes a cause for many blessings, until it includes a person among those of good character, such as meeting his brother with a pleasant face, or his brother hearing a good word from him. In this hadith, the Prophet (peace and blessings be upon him) combined two things to be avoided and one thing to be desired. What are the two things to be avoided? 'Adwa (contagion) and tatiyyah (superstition). And the desired thing is fal. This is part of the beauty of the teaching of the Messenger (peace and blessings be upon him), because whenever something is mentioned as something to be feared, what is desired should be mentioned around it or with it. For this reason, the Qur'an is "mathani" (repeated); when Allah mentions the attributes of the believers, He mentions the attributes of the disbelievers, or vice versa. When He mentions Paradise, He mentions the Fire. When He mentions punishment, He mentions reward, and so on. Yes.

The questioner : Fal, is the intended meaning...

The Shaykh : Yes, that is it.

The questioner : It is not like pessimism in a reverse way.

The Shaykh : Yes, because as you heard, this increases a person's reassurance in what he was previously relying on, and what he was previously doing. But tatiyyah (superstition) leads to pessimism, and one sees that he will be afflicted, for example, or that he will be disappointed. But this brings joy. And we said a little while ago that bringing joy to the believers is something that Islam brought and to which Islam calls, namely the expansion of the chest and a person's freedom in his affairs and tasks that benefit him. Of course, this is undoubtedly something desirable for a person, better than a person being regretful and having something on his mind, and... nothing at all.

The questioner : Does this imply, O Shaykh, that we should say that this matter, meaning... or... in tatiyyah (superstition), is not from the category of shirk (associating partners with Allah), but from the category of encouragement or...

The Shaykh : No, no, it is from the category of tawakkul (reliance upon Allah). Tatiyyah (superstition) weakens tawakkul, because a person who practices tatiyyah, if he had relied on Allah with true reliance, would not have gone to this tatiyyah, nor would he have been affected by it, thinking that this bird goes right or left, and saying that my direction toward this direction means that I am a failure in this path.

The questioner : Well, like optimism?

The Shaykh : No, my brother, it is not like that. This man is originally intending and seeking good in it, but this increases his boldness.

The questioner : And what is the relationship between them?

The Shaykh : The difference. You say, "What is the difference?" or "What is the relationship?" There is no relationship between them.

The questioner : No, what is the relationship between seeing something that pleases me and boldness?

The Shaykh : The relationship is that if I see something that pleases me, I take a good omen (fatawwal) that this is good, just as the Messenger (peace and blessings be upon him) took a good omen when Suhayl came, he said: This is a natural thing. Even if a person starts a job and sees that it is originally easy and the job is going as it should, does he take a good omen or not? He takes a good omen and gets energized. But on the contrary, if this job goes against him from the first time, he finds that he becomes pessimistic. But he should not hold back if he sees that there is good in it. Rather, he should rely on Allah, and it does not harm him if he fails the first time. This is something that souls call for. A person comes like this.

The questioner : If a person... is there anything wrong with it?

The Shaykh : There is nothing wrong with it at all. This is like "My Lord, expand for me my chest and ease for me my task." Its content is that as long as a person's chest is expanded regarding what befalls him of good or evil, this is a great blessing. He remains always pleased, as the Prophet (peace and blessings be upon him) said: So the believer is in reality always pleased, even if he is afflicted, because he sees that in this affliction there is much good, either expiation of sins or expiation and elevation of degrees. So he is pleased with it. He says: "Praise be to Allah, this is a decree upon me, and the reward that befalls me is more beloved to me than what I missed."
He said: "And Abu Dawud narrated with a sound chain from 'Uqbah ibn 'Amir, who said:

Taking an omen was mentioned

ذُكرت الطيرة

" Do you have, I think, in the explanation a note on this? What does it say?
The reader: "The correct is from 'Urwah ibn 'Amir, as narrated by Ahmad, Abu Dawud, and others."

The Shaykh : So, those who do not have the explanation should note it on it.
The student: Its chain is weak.

The Shaykh : Its chain is weak, why?
The reader: It says: 'Urwah ibn 'Amir, there is disagreement regarding his status as a Companion.

The Shaykh : Well, and then is it finished?
The reader: The end.

The Shaykh : This is the statement of Ibn Hajar.
The student: And the author attributed the hadith to Ahmad, page such-and-such in...
The student: In al-Taysir.

The Shaykh : Ah, this al-Taysir that we have is only for Abu Dawud.
The student: But only Abu Dawud.

The Shaykh : In the issue of the disagreement regarding 'Urwah being a Companion, this does not harm if the author said that its chain is sound, because it means that he proved that 'Urwah was a Companion. But the problem with the hadith is that it is mursal (missing the Companion link) and munqati' (broken chain) in this hadith. Then Ibn Hajar says, "It appears that he did not meet him." This is the 'illah (defect) that the commentator did not mention. Why did the author authenticate it? He did not speak. Well, he said: So if one of you sees what he dislikes, let him say: "O Allah, none brings good except You, and none averts evil except You, and there is no power and no strength except by You." This hadith proceeded on the basis that it is sound. Yes, he said: And this dhikr (remembrance), either its status was mentioned, or it was mentioned that people do it. We do not know. The important thing is that when it was mentioned, he (peace and blessings be upon him) said: And it has been mentioned before that fal is not from tatiyyah (superstition), but it is similar to tatiyyah in terms of boldness, because it increases a person's energy and boldness in what he turns to. So it resembles tatiyyah from this aspect. Otherwise, there is a difference between them, because tatiyyah causes a person to attach himself to what he practices tatiyyah with, weakens his tawakkul, and makes him turn back from what he intended because of what he saw. But fal increases his steadfastness, energy, and boldness. So the similarity between them is the effect in each of them. And his (peace and blessings be upon him) saying: .