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Bad Omens (Ahadith 2505 – 2506)


Volume 4, Book 52, Number 110 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
I heard the Prophet (sallallaahu `alayhi wasallam) saying. “Evil omen is in three things: The horse, the woman and the house.”

Volume 4, Book 52, Number 111 :
Narrated by Sahl bin Sad Saidi (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said “If there is any evil omen in anything, then it is in the woman, the horse and the house.”

What is proven in the Sunnah is that it is forbidden to believe in bad omens (tatayyur) or warn others about them, and that this is a kind of shirk. For example, al-Bukhaari (5776) and Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”

Ahmad (4194), Abu Dawood (3910), al-Tirmidhi (1614) and Ibn Maajah (3538) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (belief in evil omens) is shirk.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Ahmad (7045) and al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah stop him from doing something is guilty of shirk.” They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds (omens) except from You, and there is no god beside You).” [Classed as hasan by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264]

Al-Tabaraani narrated in al-Kabeer from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who practices augury [seeking omens in birds] or has that done for him, or who practices divination or has that done for him, or who practices witchcraft or has that done for him.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5435.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim, no. 2224:

Tatayyur (belief in bad omens) is pessimism, and is based on something disliked, be it a word or action or something seen… They used to startle birds to make them move; if they went to the right they would regard that as a good omen and go ahead with their journeys or other plans, but if they went to the left they would cancel their journeys and plans, and regard that as a bad omen. So it would often prevent them from doing things that were in their interests. Islam cancelled out all that and forbade it, and said that it had no effect, whether good or bad. This is what is meant by the words of the Prophet (peace and blessings of Allaah be upon him): “There is no tiyarah (superstitious belief in bird omens),” and in another hadeeth, “Tiyarah is shirk” – i.e., the belief that it can bring benefit or harm, if they act upon it believing that it has any effect, then this is shirk, because they think that it has an effect on what one does or that it can make things happen.

black cat

This is the basic principle regarding bad omens (tatayyur). But there are ahaadeeth which indicate that a bad omen may be in a woman, a house or a horse.

Al-Bukhaari (5093) and Muslim (2252) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bad omens are in a woman, a house and a horse.”

Al-Bukhaari (5094) and Muslim, (2252) narrated that Ibn ‘Umar said: Mention of bad omens was made in the presence of the Prophet (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said: “If bad omens are to be found in anything, it is in a house, a woman and a horse.”

Abu Dawood (3924) narrated that Anas ibn Maalik said: A man said: “O Messenger of Allaah, we were in a house and our numbers and wealth were great, then we moved to another house where our numbers and wealth decreased.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Leave it, it is bad.” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

The scholars differed concerning these ahaadeeth and how to reconcile them with the ahaadeeth that forbid tatayyur. Some of them interpreted them as they appear to be, and said that this is an exception from the ruling on tatayyur, i.e., that tatayyur is forbidden unless a person has a house which he does not want to live in, or a wife whom he does not want to keep company with, or a horse or servant, all of which he should get rid of by selling them, or by divorcing the wife.

Others said that a house may be regarded as a bad omen when it is too small, or there are bad neighbours who cause trouble; a woman may be regarded as a bad omen when she does not produce children, or she has a sharp tongue, or she behaves in a suspicious manner; a horse may be regarded as a bad omen when it is not used in jihad, or it was said, when it is difficult to handle or it is too expensive; and a servant may be regarded as a bad omen when he has a bad attitude or is not trustworthy or reliable.

Sharh al-Nawawi ‘ala Muslim.

The correct view is that all types of belief in bad omens are condemned, and that no kinds of women, houses or animals can cause harm or bring benefit except by Allaah’s leave. Allaah is the Creator of both good and evil. A person may be tested with a wife who has a bad attitude, or a house in which there is a lot of problems, in which case it is prescribed for him to rid himself of these things, fleeing from the decree of Allaah to the decree of Allaah, and so as to avoid falling into pessimism and belief in bad omens which is forbidden.

Ibn al-Qayyim (may Allaah have mercy on him) said:

“Another group said: regarding these three as bad omens only affects those who believe in that. Whoever puts his trust in Allaah and does not believe in omens and superstition, that does not affect him. They said: this is indicated by the hadeeth of Anas, ‘A bad omen only affects the one who believes in it.’ If a person believes in bad omens, Allaah may make that the cause of bad things happening to him, just as He may make trust in Him and making Him alone the focus of one’s fear and hope one of the main causes of warding off evil that people may superstitiously expect.

The reason for that is that tiyarah (superstitious belief in omens) implies shirk or associating others with Allaah, fearing others besides Him and not putting one’s trust in Him. The superstitious person attracts evil to himself, so the superstition affects him more, because he did not protect himself with belief in Allaah alone and trust in Allaah. If a person fears something other than Allaah, it gains control over him and he is tormented by it; if he loves something else as well as Allaah, he will be tormented by it; if he puts his hope in something alongside Allaah he will be let down by it. These matters are well known from real life and there is no need to provide further evidence. Everyone inevitably feels superstitious but the strong believer wards off those superstitious feelings by putting his trust in Allaah. Whoever puts his trust in Allaah, He will suffice him and he will have no need of anyone or anything else. Allaah says (interpretation of the meaning):

“So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one).

Verily, he has no power over those who believe and put their trust only in their Lord (Allaah).

His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allaah, i.e. those who are Mushrikoon, i.e., polytheists)”

[al-Nahl 16:98]

Hence Ibn Mas’ood said: “All of us sometimes feel superstitious, but Allaah causes it to disappear when we put our trust in Him.” They said: superstition with regard to houses, women and horses may affect only those who believe in it; as for the one who puts his trust in Allaah and fears Him alone, and does not believe in bad omens, then horses, women and houses cannot be bad omens for him.

Then he said:

Whoever believes that the Messenger of Allaah (peace and blessings of Allaah be upon him) attributed a superstitious effect to anything in the sense that it may have an effect in and of itself independently of Allaah is telling a serious lie against Allaah and His Messenger and has gone far astray. His speaking of bad omens existing in these three things does not constitute proof of what he had denied before. All it means is that Allaah may a superstitious effect in objects for those who come near them or live in them, and there may be some blessing in some objects, and anyone who comes nears them is not affected by bad omens or anything bad. This is like when Allaah gives parents a blessed child and they experience goodness because of him, whilst He gives others a mean child and they experience bad things because of him. This applies to what may Allaah may bestow on His slave of houses, wives and horses. Allaah is the Creator of good and evil, good luck and bad luck. So some of these things may be “lucky” and blessed and bring happiness for those who come into contact with them, so they are blessed; and some of them may be “unlucky” and bring “bad luck” to those who come into contact with them, all by the will and decree of Allaah, just as He has created all other causes and effects which may vary. So He has created musk and other fragrant substances, which give delight to all those who come into contact with them, and He has created their opposites which cause disgust to all those who come into contact with them. The difference between the two types is known from experience. The same applies to houses, women and horses. This is one thing, and the shirki belief in bad omens is something else altogether.

He said concerning the Prophet’s command to that family to leave that house, as mentioned in the hadeeth quoted above:

This is not the kind of superstition that is forbidden. Rather he told them to leave it when they started to think along these lines, in order to achieve two aims and two benefits:

1 – It was so that they would leave a place that they disliked and felt scared in because of what had happened to them there, so that they might find relief from the panic, grief and depression that assailed them there, because Allaah has made it man’s nature to hate that which causes him harm even though it is not the fault of that thing, and to love that which brings him happiness, even though the thing itself does not intend to do good. So he commanded them to leave that which they disliked, because Allaah sent him as a mercy, and did not send him as a torment. He sent him to make things easy, not to make things hard. So how could he have told them to stay in a place where they were unhappy and felt scared to stay because of the great losses they had suffered there, when that would serve no purpose of worship or increase their piety or guidance, especially when they had stayed there for so long after they had begun to feel uncomfortable there which made them superstitious. So this protected them from two serious things:

1 – Committing shirk

2 – Protecting them from something bad happening to them because of their superstition, which usually affects those who believe in it. So he protected them because of his great mercy and kindness from these two disliked things, by telling them to leave that house and move to another without any harm coming to them with regard to either their worldly or religious interests.

Miftaah Daar al-Sa’aadah, 2/258

And Allaah knows best.

Taken from IslamQA

Pictures that Lead to Shirk (Hadith No. 1124)


Hadith no. 1123 is a repeat. Read it here.

Question: why is there no picture available of the Prophet (SAW)?

Islam came to prevent all means that may lead to shirk or the association of others in worship with Allaah. Among these means is the making of images, so sharee’ah forbids making images, and curses the one who does that, and a strong warning is issued to the one who does that.

Volume 2, Book 23, Number 425:

Narrated ‘Aisha:

When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church’s) beauty and the pictures it contained. The Prophet raised his head and said, “Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah.”

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from a journey and I had placed a curtain of mine that had pictures on it over (the door of) a room of mine. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he tore it and said, ‘The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allaah’s creation.’ So we turned it (the curtain) into one or two cushions.” (Narrated by al-Bukhaari, al-Libaas, 5498).

It was narrated that ‘Abd-Allaah ibn Mas’ood said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘The people who will be most severely punished on the Day of Resurrection will be the image-makers.’” (Narrated by al-Bukhaari, al-Libaas, 5494).

So how could he grant permission to make a picture of him? Hence none of the Sahaabah dared to make a picture or image of him, because they knew the ruling that doing so was haraam.

Allaah warns against exaggeration, as He says (interpretation of the meaning):

O people of the Scripture (Christians)! Do not exceed the limits in your religion.
[al-Nisaa’ 4:171]

And the Prophet (peace and blessings of Allaah be upon him) warned against doing anything that may involve exceeding the limits concerning him (peace and blessings of Allaah be upon him). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam, for I am just a slave, so say ‘The slave of Allaah and His Messenger.’” (Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3189).

Imaam Muhammad ibn ‘Abd al-Wahhaab wrote a chapter entitled “Maa jaa’a ‘an sabab kufr Bani Adam huwa al-ghulw fi’l-saaliheen (What was narrated stating that the reason for the kufr of the sons of Adam was their exaggeration concerning the righteous).”, in which he said: “In al-Saheeh it is narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said, concerning the aayah (interpretation of the meaning):

“And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq nor Nasr’ (these are the names of their idols).” [Nooh 71:23]

 These were the names of righteous men among the people of Nooh. When they died, the Shaytaan inspired their people to set up stone altars in the places where they used to sit, and call them by their names. They did that but they did not worship them, until those people died, then the knowledge was forgotten and they were worshipped.

Ibn al-Qayyim said:

More than one of the salaf said: ‘when they died, the people started to frequent their graves, then they made statues of them, then as time passed they started to worship them.
(Fath al-Majeed Sharh Kitaab al-Tawheed by ‘Abd al-Rahmaan ibn Hasan, p. 219)

For this reason there are no pictures of the Prophet (peace and blessings of Allaah be upon him), because he forbade doing that, lest it lead to shirk.

The implication of the testimony that Muhammad is the Messenger of Allaah (peace and blessings of Allaah be upon him) is that we believe in him and in the message that he brought, even though there are no pictures of him. The believers do not need a picture of him in order to follow him. The description of him that is given in the saheeh reports means that we have no need of his picture. Among the descriptions of him (peace and blessings of Allaah be upon him) that have been narrated are the following:

  1. He (peace and blessings of Allaah be upon him) was the most handsome of face of all people.
  2. He had wide shoulders.
  3. He was neither tall nor short (of average height).
  4. He had a round face with a ruddy complexion.
  5. His eyes were intensely black.
  6. He had long eyelashes.
  7. He was the Seal of the Prophets, the most generous of people in giving, he was the most forbearing and content of all people, he was the most sincere in speech of all people, he had the gentlest nature of all people and was the most easy-going with others. Those who saw him suddenly stood in awe of him and those who mixed with him came to love him. Those who described him said they had never seen anyone like him before or since.

See Sunan al-Tirmidhi, al-Manaaqib, 3571 and other books of Sunnah which give descriptions of the Prophet (peace and blessings of Allaah be upon him).

Undoubtedly the believers wish that they could have met the Prophet (peace and blessings of Allaah be upon him). Hence it says in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

The people most loved by me among my ummah will be those who would come after me, but every one amongst them would have the keenest desire to catch a glimpse of me even at the expense of his family and his wealth.
(Narrated by Muslim, al-Jannah wa Sifat Na’eemihaa, 5060).

Undoubtedly love of the Prophet (peace and blessings of Allaah be upon him) and following him are the means of being brought together with him in Paradise. Part of loving him (peace and blessings of Allaah be upon him) is seeing him in a dream, which means seeing him in his real form. It was reported that Abu Hurayrah said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘Whoever sees me in a dream will see me when he is awake, for the Shaytaan cannot take my form.’”
Abu ‘Abd-Allaah said, Ibn Seereen said: this applies if one sees him in his true form. (Narrated by al-Bukhaari, al-Ta’beer, 6478).

[Taken from IslamQA.]


Stars and Horoscopes (Hadith No. 847)


Volume 2, Book 17, Number 847:

Narrated Zaid bin Khalid Al-Juhani:

Allah’s Apostle led the morning prayer in Al-Hudaibiya and it had rained the previous night. When the Prophet (p.b.u.h) had finished the prayer he faced the people and said, “Do you know what your Lord has said?” They replied, “Allah and His Apostle know better.” (The Prophet said), “Allah says, ‘In this morning some of My worshipers remained as true believers and some became non-believers; he who said that it had rained with the blessing and mercy of Allah is the one who believes in Me and does not believe in star, but he who said it had rained because of such and such (star) is a disbeliever in Me and is a believer in star.'”

Saying that it rained due to a star, is disbelief in Allah. Because rain comes only from Allah. Its control lies with Allah alone.

And it’s not just about rain. It applies to everything. Saying, for example, that one’s personality or fate depends upon a star, is utter nonsense and yes, disbelief. It means that you’re associating a partner with Allah, whether in names or attributes. Fate (or future)  is known by Allah alone. He’s the one who decided it. Believing in horoscope means that a star will decide your fate? A star will do what Allah has done? SubhanAllah! If this is not Shirk, then what is?

“Say: ‘None in the heavens and the earth knows the Ghayb (Unseen) except Allaah…’”

[al-Naml 27:65]

Since we’re at it, do read about the ruling on horoscope.

How lame are these? -_-


So forget ‘sitarey kia kehtey hain‘, and those annoying apps on Facebook which try to predict your future in the name of horoscope. Do tawbah if you were involved. And believe in Allah. (y)


P.S. reading horoscope ‘for fun’ is also discouraged. Never be ‘okay’ with stuff that goes against Allah, His Messenger (SAW), or their teachings.


Importance of a Prophet’s Grave (Hadith No. 427)


Hadith no. 426 is a repeat. Read it here.

Volume 1, Book 8, Number 427:

Narrated ‘Aisha and ‘Abdullah bin ‘Abbas:

When the last moment of the life of Allah’s Apostle came he started putting his ‘Khamisa’ on his face and when he felt hot and short of breath he took it off his face and said, “May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” The Prophet was warning (Muslims) of what those had done.

Yes, it’s important to pay a visit to Prophet (SAW)’s grave when you visit Madinah. But doing wild things with all things related to his grave is just plain crazy. Rubbing yourself with the ‘jaliyan‘ and kissing everything won’t get you the blessings that you think you’ll get. Prophet (SAW) sternly admonished his ummah to not take his grave as a shrine after him. I see the Saudi government doing as much as they can to obey him. Help them do it! Go easy on the walls and stones when in Masjid Nabwi. That’s just material. The man you’re trying to reach dies long time ago, may Allah’s Peace and Blessings be upon him. The one way you can make him happy and proud of you is to follow him. Do that. InshaAllah.


That Shirk! (Hadith No. 419)


Hadith no. 418 is a repeat. Read it here.

Volume 1, Book 8, Number 419:

Narrated ‘Aisha:

Um Habiba and Um Salama mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet about it, on which he said, “If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection.”

This is how Shirk started. See? We need to be really careful about personality worshiping here. Islam discourages it.


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