Chapter 28: Narrations Concerning Evil Omens (al-Taṭayyur) and Contagious Diseases (al-ʿAdwā) – Kitāb Al-Tawheed of Imām Muhammad Ibn Abdul-Wahhāb

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Table of Contents

    All praise is due to Allah, the Lord of all creation; may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly until the establishment of the Hour.

    That Which Has Been Narrated Concerning Evil Omens (at-Taṭayyur)

    Shaykh al-Islām Muhammad ibn ʿAbdul-Wahhāb (rahimahullāh) said:

    Allah (the Most High) stated:

    إِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَٰذِهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَىٰ وَمَن مَّعَهُ ۗ أَلَا إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

    “Whenever good came to them, they said, ‘This is ours.’ And if evil afflicted them, they would say that it is evil omens connected to Mūsá and those with him. Indeed, in reality, their evil omens are with Allah but most of them know not.”1Sūrah al-‘Aʿrāf 7:131

    The statement of Allah:

    قَالُوا طَائِرُكُم مَّعَكُمْ

    “They (Messengers) said: ‘Your evil omens be with you!”2Sūrah Yāsīn 36:19

    Abu Hurairah (radiyallāhu ʿanhu) said that Allah’s Messenger (salallāhu ʿalaihi wasallam) said: “There is no contagion (i.e., contagious disease), there are no evil omens, there is no evil omen in a night-owl and there is no evil omen connected to the month of Ṣafar.”3Reported by Bukhāri no. 5757, and Muslim no. 2220 In an additional wording of Imām Muslim4No. 2220b, there occurs: “And there are no evil omens in the constellation of the stars and nor in the ghūl (evil-spirit or phantom).”

    Al-Bukhāri (no. 5776) and Muslim (2224) reported from Anas bin Mālik (radiyallāhu ʿanhu) that Allah’s Messenger (salallāhu ʿalaihi wasallam) said: “There is no contagious disease, there are no evil omens, and I am amazed by a good omen (al-fa’al).” The Ṣaḥābah (raḍiyallāhu ʿanhum) asked, “What is a good omen?” He (salallāhu ʿalaihi wasallam) replied, “A good word.”

    Abu Dāwud reported in his Sunan with an authentic chain of narration from ʿUrwah ibn ʿĀmir who said that evil omens were mentioned in front of the Prophet (salallāhu ʿalaihi wasallam), so he said, “The best of them is a good omen (fa’al). And omens should not prevent a Muslim from acting. If one of you sees something that he dislikes then let him say,

    اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت ولا حول ولا قوة الا بك

    ‘O Allah! No one brings goodness except You, and no one prevents evil except You, and there is no movement or power except with You.’” 5Reported by Abu Dāwud no. 3919, Shaykh al-Albāni graded it weak.

    Abu Dawūd reported the ḥadīth of ʿAbdullāh ibn Masʿūd, ascribed to the Prophet (salallāhu ʿalaihi wasallam), that he said: “Evil omens (al-ṭiyarah) are shirk, evil omens (al-ṭiyarah) are shirk. And there is not one of us who does not feel something about them (omens). However, Allah causes it to disappear due to reliance in Him.”6Reported by Abu Dāwud no. 3910, at-Tirmidhi no. 1614, and Shaykh al-Albāni graded it sahīh in al-Mishkāt no. 4584.

    Imām Ahmad (rahimahullāh) reported the ḥadīth of ʿAbdullāh ibn ʿAmr (radiyallāhu ʿanhumā) that the Prophet (salallāhu ʿalaihi wasallam) said: “Whoever is turned back from his need because of a supposed evil omen (al-ṭiyarah) has committed polytheism (shirk).” So the Companions asked, “What is the expiation for that?” So, he (salallāhu ʿalaihi wasallam) said, “He should say:

    اللهم لا خير إلا خيرك ولا طير إلا طيرك ولا إله غيرك

    ‘O Allah! There is no good except for Your goodness and there is no evil except that You have decreed it and there is no deity in truth to be worshipped other than You.”7Ahmad 2/220 no. 1824, Shaykh al-Albāni authenticated this narration in Islāh al-Masājid, p. 116.

    Imām Ahmad also reported in his Musnad the ḥadīth of Faḍl ibn al-ʿAbbās (radiyallāhu ʿanhu) that the Prophet (salallāhu ʿalaihi wasallam) said: “The evil omen is that which causes you to carry out an affair, or that which turns you back from doing it.”8Ahmad 1/213 no. 1824.

    Explanation

    1. The definition of al-Ṭiyarah: It is an evil omen, superstition and a bad feeling due to the direction birds are seen to be flying when they are prodded – and it can be due to certain names that people would hear, or words, or locations, or in particular times (such as the month of Ṣafar).

    2. As for the ruling regarding believing in evil omens, then it is ḥarām. The Sharī’ah forbids and censures the seeking of evil omens, as it opposes and contradicts the belief in Tawhīd.

    3. Are there any exceptions regarding evil omens that are allowed?

    Answer: There are no exceptions to evil omens that are permissible. Evil omens are bad feelings that arise due to superstitious ideas (referred to in some cultures as signs of bad luck). All of it is harām and blameworthy.

    Regarding the statement of the Prophet (salallāhu ʿalaihi wasallam), “I am pleased with a good omen (al-fa’al)” – then this is a hopeful sign or a sign of goodness which can come about by way of a good word, as he (salallāhu ʿalaihi wasallam) said when asked by the Companions, that a good omen is a good word.

    It can also be a good name as occurs in the narration of the Prophet (salallāhu ʿalaihi wasallam) when Suhayl bin ʿAmr came to him. Suhayl was the representative of the pagans who was sent to the Prophet (salallāhu ʿalaihi wasallam) on the day of Ḥudaybiyah in order to negotiate with him. The name Suhayl carries the meaning of ease, so when the Prophet (salallāhu ʿalaihi wasallam) was told that Suhayl had come, he said, “Surely your affair has been made easy.” So he (salallāhu ʿalaihi wasallam) saw a good omen in the name Suhayl.9Al-Bukhāri no. 2731.

    4. The statement of Allah (the Most High) mentioned earlier:

    أَلَا إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

    “Verily their evil omens are with Allah but most of them know not.”10Surah al-Aʿrāf 7:131. The ‘evil omens’ mentioned here are referring to the evil that befalls them and has been decreed for them because that which is written for them will befall them – and Allah has already written the deeds of the servants. Their actions, their speech and what will happen to them, from good and bad, have all been written in al-Lawḥ al-Maḥfūẓ (the Preserved Tablet). None of this is controlled or affected by evil omens and worldly superstitions invented or imagined by ignorant people, rather whatever occurs has been decreed by Allah (the Most High) and has been recorded in the Preserved Tablet that is with Him.

    Allah (the Most High) stated:

    قَالُوا طَائِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

    “They (the Messengers) said: ‘Your evil omens be with you!’ Do you call it an evil omen because you are admonished? Nay, but you are a people who transgress the bounds.”11Sūrah Yāsīn 36:19.

    Therefore, whatever is written is for you or against you – and whatever afflicts you, then it is only as a result of what you have earned – what your own hands have earned. Allah rebukes them because when they are admonished, they take it as an evil omen instead of as a warning.

    There is no contagion and there are no evil omens

    In the ḥadīth narrated by Abu Hurairah (radiyallāhu ʿanhu), the Prophet (salallāhu ʿalaihi wasallam) said: “There is no contagion, there are no evil omens, there is no evil omen in a night-owl (hāmmah) and there is no evil omen in the month of Ṣafar.”12Al-Bukhāri and Muslim. There is an additional wording reported by Imām Muslim, “And there are no omens in the constellations of the stars and there are no frightful spirits or phantoms (ghūls).”

    The meaning of, ‘There is no contagion,’ is that diseases and infections do not transmit by themselves. Also, there is no such thing as superstitions such as an evil omen due to the direction of the flight of birds – this has no effect upon a person or his life – and it has no effect upon the Pre-Decree of Allah, the Most High.

    Calamities, sadness and grief do not occur because of omens (and ‘superstitious occurrences’), rather all the affairs of the creation are in the Hand of Allah (the Most High), and He has Decreed everything. Whoever believes in the effect of birds on the lives of people, or anything that resembles this behaviour has fallen into shirk – and it is obligatory upon him to repent to Allah, and abandon these baseless ideas. This includes believing and acting on supposed bad omens, superstitions and misfortunes associated with walking under a ladder, spilling salt, Friday 13th, breaking a mirror, sighting a black cat and the number thirteenth.

    As for the meaning of ‘hāmmah’ as mentioned in the above ḥadīth, then the people of Jāhiliyyah believed that if a person was killed wrongfully, he would be transformed into an owl that flies in the night, or into another creature that would demand vengeance. This is baseless and untrue, as is the belief that the month of Ṣafar or the last Wednesday of every month carries an evil omen. These types of beliefs take people away from reliance upon Allah. The Messenger (salallāhu ʿalaihi wasallam) explained that there is no bad omen or misfortunate associated with Ṣafar – it is a month like the other months, and likewise is the case with the last Wednesday of each month.13The people in days of ignorance (before Islam) used to say that this was the day on which Allah sent the severe wind which destroyed the people of ʿĀd, so they used to regard it as a day of evil portent. The people of Jāhiliyyah used to regard these times to be associated with misfortune – so the Prophet (salallāhu ʿalaihi wasallam) closed these doors of polytheism and warned against these practices.

    As regards the additional wording reported by Imām Muslim that the Prophet (salallāhu ʿalaihi wasallam) said, “There are no evil omens in the constellations of the stars and there are no frightful spirits, ghosts or phantoms,” then we believe that we do not find in stars any withholding of rain or its arrival, rather, it is Allah (the Most High) who brings the rain and withholds it as He wills.

    The ‘ghoul’ (evil spirit) is that which people have said that they see in the darkness of the night – and they claim that it causes the travellers to become lost on their journeys. Sometimes it is accompanied by that which is referred to as Saʿālī. Ibn al-Atheer explains in al-Nihāya fī Gharīb al-Ḥadīth wal-Athar that “Al-Saʿālī are the magicians among the Jinn – and the ghouls have no ability to frighten anyone or to misguide the traveller on his journey (nor to bring any benefit or any harm). However, there are magicians among the Jinns just as there are magicians among people who use deception and illusion.”

    It is said that the ghoul is a category of devils (from the jinn) that come upon the traveller in order to make him lose his way in the night. However, the Prophet (salallāhu ʿalaihi wasallam) said: “If you are frightened by the ghouls (of the Jinn) then hurry to make the adhān.”14Ahmad 3/381, no. 15132, Ibn Abī Shaybah 6/93 no. 29741, graded weak by al-Albāni in al-Daʿīfah no. 1140.

    This narration is weak, nevertheless, it is established in other narrations that the shayatīn flee when they hear the adhān. So, though this ḥadīth is weak, its meaning is correct because dhikr and seeking refuge in Allah are like a fortress which protect a person from harm. So, the people should not feel frightened by such things, rather they should trust in Allah and there is no movement and no power except with Allah. An example of this is when shaytān came in the form of a man to steal from the zakāt, Abu Hurairah (radiyallāhu ʿanhu) grabbed him – he was not afraid of him – the shayāṭīn cannot do any harm except that which Allah (the Most High) has already written for a person.

    Understanding Contagion

    Anas bin Mālik (radiyallāhu ʿanhu) said that Allah’s Messenger (salallāhu ʿalaihi wasallam) said: “There is no contagion, there are no evil omens, and I am pleased by a good omen (i.e., a good sign).” So, the companions asked, “And what is a good omen?” He (salallāhu ‘alaihi wasallam) said: “A good word.”

    Shaykh Aḥmad al-Najmī (rahimahullāh) said, “There is no disease that transmits from one person to another by itself – and an evil omen has no effect in the affairs of a person except that which he [wrongly] imagines in himself. Allah’s Messenger (salallāhu ʿalaihi wasallam) was asked about the camels that roam in the desert as if they are gazelles (in fine health), but when a camel with scabies mixes with them, they all become afflicted with scabies, so he (salallāhu ʿalaihi wasallam) said, ‘So who infected the first camel?’15Al-Bukhāri no. 5717, Muslim no. 2220. So, these narrations that contain negation of contagion, evil omens, omens in night-owls and in the month of Safar, have within them from the Messenger (salallāhu ʿalaihi wasallam) a cure for that which was rooted in the souls of the polytheists from evil beliefs. So, when they embraced Islam, some of this remained with them, so the Prophet (salallāhu ʿalaihi wasallam) remedied that by explaining that they are erroneous beliefs – that they have no effect by themselves – rather the one One who affects and brings about affairs is Allah, and He negated the independent occurrence of these things. And so the Messenger (salallāhu ʿalaihi wasallam) guided to the cure for the one who has these feelings, ‘If any of you sees something that he dislikes then let him say:

    اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت ولا حول ولا قوة الا بك

    O Allah, there is no good that comes except from You, there is no repelling of evil except from You and there is no movement or power except with You.’”16Abu Dāwūd no. 3919. Graded weak by al-Albānī. See Sharh al-Mūjaz, p. 216.

    To clarify this matter further, Ibn Masʿūd (radiyallāhu ʿanhu) narrated that Allah’s Messenger’s (salallāhu ʿalaihi wasallam) said:

    لا يُعْدِى شيءٌ شيئًا ، فمَن أَجْرَبَ الأَوَّلَ ؟ لا عَدْوَى ، ولا صَفَرَ ، خلق اللهُ كلَّ نَفْسٍ ، فكتب حياتَها ، ورزقَها ، ومصائبَها

    Nothing passes what it has to anything else. So, who gave scabies to the first one? There is no contagion, and there are no evil omens in the month of Ṣafar. Allah created every soul, He wrote its lifespan, its sustenance and its afflictions.17Ahmad in al-Musnad and al-Tirmidhī in al-Sunan. The ḥadīth was graded ṣaḥīḥ by al-Albānī in al-Ṣaḥīḥah, no. 1152 – and see Ṣaḥīḥ al-Jāmīʿ, no. 7733. This is a prohibition of falling into the beliefs of the people of Jāhilyyah as it relates to contagion and evil omens.

    Al-ʿAdwā is the spread or transmission of disease from a sick person to a healthy person. So the Messenger (salallāhu ʿalaihi wasallam) made it clear that there is no contagion that passes from one person to another, or from one animal to another – rather, what is correct from the sayings of the scholars, is that disease afflicts each person individually by the Decree (Qadar) of Allah according to what He (the Most High) has written for them. So this narration explains that each person’s lifespan, sustenance and afflictions were written for him by Allah 50,000 years before the creation of the heavens and the earth — and that is recorded in the Preserved Tablet.

    A bedouin said to the Prophet (salallāhu ʿalaihi wasallam), “When a camel with mange (or scabies) comes among them, it gives them all mange.” The bedouin intended that the camel with mange is the reason for the spread of the disease among the other camels due to it mixing with them. The Messenger (salallāhu ʿalaihi wasallam) refuted that notion by responding, “So who infected the first camel?” i.e., if we say that the contagion is the cause of the sickness, then where did the first sickness come from that afflicted the first camel? So he (salallāhu ʿalaihi wasallam) said, “There is no contagion.”

    Al-Khattābi (d. 388H) said, “He (salallāhu ʿalaihi wasallam) is saying that the first camel to get mange among the camels, there was no camel with mange before it which could pass the disease to it through contagion. Rather, when the mange first appeared in the first camel, it was by the ordainment and decree of Allāh. So it was likewise with the disease that appeared in all of the camels thereafter.”18Maʿālim al-Sunan 4/233-234, cited from Shaykh Ṣāliḥ al-Luḥaydān on Contagion and Omens by Abu ʿIyāḍ Amjad bin Muḥammad Rafīq, p. 26. And Al-Baghawī (d. 516H) said, “He (salallāhu ʿalaihi wasallam) means that the first camel among them that got scabies, its disease was through the ordainment and decree of Allah, not by contagion. Then likewise, [it is the same for] whatever appeared in all the other camels thereafter.”19Ibid.

    And this is witnessed by everyone, that when a disease afflicts a large number of people, we find that in a household two people may be afflicted but three other members of the family will be unaffected even if they share the same food, drink and clothing, and they touch, embrace and kiss; yet they do not become sick, just as Shaikh Sālih al-Luhaydān (d. 1443H, rahimahullāh) stated, “You will find two people who sit with a sick person, one of them is afflicted with a similar type of illness as the sick person, and the other one is not afflicted with anything.” This is because the disease does not afflict except by the decree of Allah, and not due to contagion. Shaikh Sālih al-Luhaydān also said, “The Prophet (salallāhu ʿalaihi wasallam) said, ‘There is no contagion’, and alongside that he said, ‘Let not the owner of sick camels pass them by the healthy camels of another.’ And he (salallāhu ʿalaihi wasallam) said in another ḥadīth, ‘Flee from a leper as you would flee from a lion.’ The Prophet (salallāhu ʿalaihi wasallam) did not say this because contagion exists – no. But he intends by this that the Muslim heart does not become attached to [the notion of] contagion (ʿadwā) and its effects. The Prophet (salallāhu ʿalaihi wasallam) said, ‘There is no contagion.’20See Shaykh Ṣāliḥ al-Luḥaydān on Contagion and Omens, p. 27.

    So, here, Shaikh al-Luhaydān has gathered between the various aḥādīth and harmonised them so that there is no contradiction, alhamdulillāh. A person avoids the leper so that he does not think, “I contracted leprosy from so-and-so” or “Oh no! I will catch leprosy” – and a camel herder does not say, “My camels got infected by the camels of so-and-so” – just as al-Imām Ibn Kuzaymah (d. 311H, rahimahullāh) explained, “It might occur in the heart of some Muslims that the leprosy which afflicted him was the leprosy from his companion – the first one who had it. And likewise, when the camel is afflicted with mange, it might occur in his heart that it was the disease of the first camel which has been passed on.”21Ibid, p. 29.

    Rather the affair in totality is as ʿUbādah bin Sāmit (radiyallāhu ʿanhu) said to his son: “O my son! You will never find the taste of true Imān until you have acknowledged that whatever afflicted you was never going to miss you ―and whatever missed you was never going to befall you.”22Abu Dawūd, no. 4700, declared sahīh by Shaikh Al-Albānī. A person should not put himself to trial by imagining that just because he came into contact with a sick person, or within an arms-length of a sick person, he contracted the same disease – no, this is a misconception. That is because the noble Prophet (salallāhu ʿalaihi wasallam) clearly stated, “There is no contagion,” and he said, Nothing passes what it has (of sickness) to anything elseand he (salallāhu ʿalaihi wasallam) did not speak from his desires, rather it was Revelation that was conveyed to him. So may Allah reward Shaikh al-Luhaydān for this clarity (rahimahullāh).

    What is an even stranger notion carried by many in these times is the assertion that healthy people should stay away from healthy people out of fear they ‘may be’ carrying a disease (which is hidden, revealing no symptoms), that they ‘may’ pass on to others because they ‘may be’ asymptomatic carriers of disease – i.e., that a healthy person who has no symptoms can transmit a disease to another healthy person!

    Shaikh al-Albānī (rahimahullāh) warned against these false notions saying, “I know many doctors who do not shake hands with people fearing that there ‘might’ be an infectious microbe in the hand of the person. For this reason, they do not shake hands with people–and this is ‘waswasah’ (a whispering)… this whispering [is normally] restricted to some of the worshippers, but it has passed on to other than them, to the doctors and their likes… So the meaning here is that this is a whispering which destroys personal ties and human relations that are established between people.” So, we find healthy people staying away from other healthy people because each of them imagines that the other may be carrying a disease which may pass to them! In fact, ‘this is a whispering which destroys personal ties and human relations that are established between people.’

    Evil Omens

    Likewise, there is no such thing as an evil omen that has an effect on the life of a person except that which he imagines in his mind or falsely perceives in himself. So, all of these narrations confirm and prove that nothing has an effect on the affairs of the creation except what Allah (the Most High) has decreed – and these narrations negate the effect of anything else besides Allah. The Messenger (salallāhu ʿalaihi wasallam) guided his ummah by saying, “If any of you sees something that he dislikes then let him say:

    اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت ولا حول ولا قوة الا بك

    O Allah, there is no good that comes except from You, there is no repelling of evil except from You and there is no movement or power except with You.”23Abu Dāwūd no. 3919. Graded weak by al-Albānī.

    The Prophet (salallāhu ʿalaihi wasallam) also explained in the hadīth of Ibn ʿAmr that whoever is turned back from fulfilling his need due to what he perceives to be an evil omen, has committed shirk. For example, if a person goes out on a journey and comes across the crying of a crow or fox and because of that he decides to return, then he has committed shirk. So he is repelled by this false notion of an evil omen. This, however, is not to be confused with a real threat such as a person hearing the roar of a lion, or the sight of a pack of wolves – this fear is tangible and real. So if he seeks shelter or returns back, he is not to be blamed. Rather, this is from taking the means of protection that are legislated.

    Another benefit: Allah’s Messenger said, “There is not one of us who does not feel something about them (omens). However, Allah causes it to disappear due to reliance in Him.” So, that which befalls the heart (of fear) at the beginning does not harm a person as long as he confronts that with reliance and trust in Allah, and believes that these created things are weak and have no effect upon what has already been decreed – and these created things (such as the direction of the flight of birds, the night-owl, the broken mirror, a black cat, etc.) have no knowledge of what benefits or harms. There are some wise lines of poetry that state:

    “By your Lord! You will not know misfortunes by the casting of pebbles,
    Nor will you know what Allah has decreed by the scaring of birds in flight.”

    So the believer relies upon Allah, puts his trust in Him, and he knows that whatever befalls him was never going to miss him and whatever missed him was never going to befall him. O Allah, guide us to what you love and are pleased with and avert us from the misguidance of tribulation, O Lord of all creation.

    Taken mostly from Shaikh Ahmad Ibn Yahyā An-Najmi’s (rahimahullāh) explanation with additions from other scholars and notes from Abu Khadeejah.

    الحمد لله رب العالمين وصلى الله على نبينا محمد وعلى آله وصحبه وسلم

    End.

    Some of this article was transcribed by Umm Maryam (may Allah reward her) from the classes of Abu Khadeejah (SalafiSounds.com). Please share it with others.


    Footnotes:

    • 1
      Sūrah al-‘Aʿrāf 7:131
    • 2
      Sūrah Yāsīn 36:19
    • 3
      Reported by Bukhāri no. 5757, and Muslim no. 2220
    • 4
      No. 2220b
    • 5
      Reported by Abu Dāwud no. 3919, Shaykh al-Albāni graded it weak.
    • 6
      Reported by Abu Dāwud no. 3910, at-Tirmidhi no. 1614, and Shaykh al-Albāni graded it sahīh in al-Mishkāt no. 4584.
    • 7
      Ahmad 2/220 no. 1824, Shaykh al-Albāni authenticated this narration in Islāh al-Masājid, p. 116.
    • 8
      Ahmad 1/213 no. 1824.
    • 9
      Al-Bukhāri no. 2731.
    • 10
      Surah al-Aʿrāf 7:131.
    • 11
      Sūrah Yāsīn 36:19.
    • 12
      Al-Bukhāri and Muslim.
    • 13
      The people in days of ignorance (before Islam) used to say that this was the day on which Allah sent the severe wind which destroyed the people of ʿĀd, so they used to regard it as a day of evil portent.
    • 14
      Ahmad 3/381, no. 15132, Ibn Abī Shaybah 6/93 no. 29741, graded weak by al-Albāni in al-Daʿīfah no. 1140.
    • 15
      Al-Bukhāri no. 5717, Muslim no. 2220.
    • 16
      Abu Dāwūd no. 3919. Graded weak by al-Albānī. See Sharh al-Mūjaz, p. 216.
    • 17
      Ahmad in al-Musnad and al-Tirmidhī in al-Sunan. The ḥadīth was graded ṣaḥīḥ by al-Albānī in al-Ṣaḥīḥah, no. 1152 – and see Ṣaḥīḥ al-Jāmīʿ, no. 7733.
    • 18
      Maʿālim al-Sunan 4/233-234, cited from Shaykh Ṣāliḥ al-Luḥaydān on Contagion and Omens by Abu ʿIyāḍ Amjad bin Muḥammad Rafīq, p. 26.
    • 19
      Ibid.
    • 20
      See Shaykh Ṣāliḥ al-Luḥaydān on Contagion and Omens, p. 27.
    • 21
      Ibid, p. 29.
    • 22
      Abu Dawūd, no. 4700, declared sahīh by Shaikh Al-Albānī.
    • 23
      Abu Dāwūd no. 3919. Graded weak by al-Albānī.

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