6. Evil Omens

It is the practice of seeing evil omens in certain birds, names, words, places, persons, or the like. That is, man may take one of two ways when determining to handle a certain worldly affair or a ritual act upon hearing about or seeing an unfavorable event First, man may decline and thus becomes greatly influenced by the evil omens he witnesses. In such a case his faith is impaired and his trust in Allah becomes feeble. Second, he may accomplish his objective, nonetheless, remnants ofgloom, obsession, and grief are retained. In the two cases, man should strive to give up such obsessions and rely on Allah in accomplishing his aim.

He should also say: "0 Allah! There is no one to bring forth the good turns but You and no one can remove the bad turns but You and there is no barrier nor strength over Yours." Historically speaking, taking evil omens is an old tradition, which Allah mentioned in the Quran, with regard to the disbelieving nations. Such nations used to consider evil omens in their prophets and in the true believers. The followers of Pharaoh, when being afflicted with a tribulation, would say: .~ •• They saw an evil omen in Moses and those with him." (Quran: AI-A 'rat": 131) Likewise, the adversaries ofSaIih would say: (Qur'l1n: An-Naml: 47) Similarly. the dwellers of the town of Antioch said to their messengers: "..•Indeed, we consider you a bad omen. Ifyou do not desist, we will surely stone you, and there will surely touch you from us a painful punishment." (Qur'l1n: ya.sin: 18) Finally, the Meccan polytheists saw evil omens in the Messenger of Allah, Muhmmad (PBUH), by saying: t~ ••and if evil befidls them, they say, tThis is from you.'" (Qur'l1n: An-NisA': 78) Such were the common manners of polytheists everywhere and in all times.

When their minds declined and their hearts hardened, they wrongly believed that their messengers were the source of evil though they were the source of all good This was due to the corruption of their natural disposition. Evil and good run by the command of the Divine Decree and go in accordance with Allah's Wisdom and because ofHis Grace. Additionally. Allah bestows good upon whom He is pleased with as a reward out of Allah's Grace. His torture is due upon the wrong doers because of His Justice, as a consequence of committing wrong.

In this relation, Allah, Exalted be He, says: ttWhat comes to you ofgood isfrom Allah, but what comes to you of evil, [0 man], is from yourse1f. ••" (Qur'l1n: An-NisA': 79) Having evil omens is an act of polytheism, since it connotes having full attachment to and reliance on created objects, which neither avail nor harm. It is also one of the consequences of satanic obsessions and insinuations. In addition, such a practice contradicts the requirements of reliance on Allah as it comes from the heart out of fear. The Messenger of Allah warned us against the practice of having evil omens as he said: "There is no 'adwa (i.e., no contagious disease is conveyed to others without Allah's will), nor is there 1iyarah (taking evil omen from birds or the like), nor there is hamah (the idea they believed in during the pre-Islamic period that the bones of a deceased person turn into a bird), nor is there ~afar (the people used to consider the month ofSafar one of the sacred months)." (Related by Al-Bukha.ri and Muslim) He (PBUH) also said: "There is no 'adwa (i.e., no contagious disease is conveyed to others without Allah's will), nor is there tiyarah (taking evil omen from birds or the like, but I like the good omen." They said, "What is the good omen?" He (PBUH) said, "(It is) a good word." (Related by Al-Bukh~d and Muslim) Moreover, Ibn Mas' 1id (may Allah be pleased with him) narrated, as a marfo.' (traceable) l:!adith, that the Prophet (PBUH) said: "Xiyarah (evil omen) is an act ofpolytheism." It is related in £ah£h Muslim (Muslim's Authentic Book of Hadith) on the authority of Mu' 8.wiyah Ibnul-Hakam that he said to the Messenger (PBUH): "There are persons among us who take omens." The Messenger (PBUH) said to him, "That is something which one feels in one's breast, so let it not prevent you (from doing a thing)." The Messenger of Allah demonstrated the evil consequences of believing in evil omens to clarify to the Muslim nation that Allah does not create in objects, which they take as evil omens, any sign or evidence indicating benefit or harm and thus causing them to fear. Also, Allah clarifies these consequences of having evil omens so that the hearts of His bondmen are relieved and thus they live in tranquility solely seeking Allah's pleasure and praising His Oneness for which He has sent His messengers and Scriptures and created the Earth and Heaven.

So, whoever grasps the most trustworthy handhold of Tawhtd, and keeps hold of its firm rope (i.e., the Qur'~), overcomes evil omens and obsessions before they take hold of him. 'Ikrimah said: "While we were sitting with Ibn ~bbd.s, a crowing bird passed by. Thus, a man said, 'What a good omen! What a good omenI' Thereupon, Ibn 'Abbas said, 'Neither a good omen nor an evil one may be sought: " Ibn 'Abbas hastened to reject the practice of this man lest he should believe that such a bird, of itself, can benefit or harm. Likewise, all creatures cannot benefit or harm anything themselves.

With regard to the good omen, which the Prophet expressed in his saying, "and I favor the good omen," it was further explained by him as good speech which one may hear. Good omens were also favored by the Prophet since it is an indication of having trust in Allah. Man is always commanded to have good --------~ ... ~-- ... --------------------­ thoughts about Allah. Evil omens, on the contrary, are an act ofmistrusting Allah and anticipating the occurrence of evil. Thus, distinction becomes apparent between good and evil omens.

When people have hope of getting good from Allah, they will put their full trust in Him. On the contrary, when they give up such a hope and have despair, they will be regarded as polytheists for they are attached to objects other than Allah. Ibnul-Qayyim (may Allah have mercy on him) states: "Being favorably impressed with a good omen and cherishing it do not necessarily imply any act ofpolytheism. It is only natural that people are favorably inclined toward what appeals to them, as the Prophet (PBUH) is reported to have favored women and perfumes. He also liked desserts and honey.

He is, also, reported to have enjoyed listening to melodious recitation of the Qurtln and the prayer call (adhan). Moreover, the Prophet liked good manners and noble traits. Generally, he used to favor perfection and all means and acts leading to it. In addition, Allah has made people instinctively incline to being called by good names and feeling pleased with words connoting success and prosperity, and utterances bearing congratulations and glad tidings. Thus, when such words and utterances touch upon the ears, the soul feels pleased, the breast becomes relaxed and the heart grows braver.

By contrast, when words and utterances bearing pessimistic connotations are heard, the soul feels depressed and grieved. One may also feel discouraged from accomplishing ones objectives, and this may consequently impose harm in this life and a decline offaith andfinally a perpetration ofacts leading to polytheism." Imam Ahmad related on the authority of' Abdullah Ibn 'Amr that the Prophet (PBUH) said: "If anyone stops doing something because of (believing in) evil omen, then he has committed an act of disbelief.' They said, "0 Messenger ofAllah! What is the expiation for that?' He (the Prophet) said, '(The expiation for that is) to say, '0 Allah! There is no good but Yours, and no omen but comes from You, and there is no deity but You.' " This hadith illustrates that evil omens cannot bear an influence upon those who pay no heed to it. As for those who do not sincerely rely on Allah but indulge in evil acts, they may be debarred from accomplishing their aims as they renounce pure belief in Allah.

We ask Allah to bestow upon us perfect faith and due reliance on Him. We also seek refuge in Allah to avert us from the path of evil and polytheism, for He is the All-Hearing and the All-Answering.