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Allah (swt
) says:
" And
when good came to them, they said: "This
is due to us." But when evil befell
them, they ascribed it to omens connected with Moosa
and those with him! Verily, in truth the omens of evil
are theirs in Allah's sight, but most of them
understand not!" (Qur'an 7:131)
In this
verse, Allah (swt ), Most High, describes the ways of
Fir'aoun and his people in their dealings with Moosa (as
) and his companions: That when any good came to them,
they would claim the credit for it themselves, not
attributing it to Allah (swt ); but when any calamity
befell them, they would blame it on the presence of
Moosaa (as ) and his people. Then Allah (swt ) makes
plain the falseness of their claims, Confirms that
whatever evil comes to them is from Allah (swt ) and it
is what they have earned by their disbelief and
rejection of the Signs of Allah (swt ). Then He (swt ),
Most High, explains the reason for their behaving in
this manner, which is their ignorance and lack of
knowledge that Allah (swt ) is the Ordainer of all good
and evil.
Benefits
Derived From This Verse
1. That
good and evil are ordained by Allah.
2. The
prohibition of denying Allah's Blessings.
3. The
forbiddance of belief in omens.
4. That
ignorance is the cause of all evil.
Relevance
of This Verse to the Subject of the Chapter
That the
verse proves the prohibition of at-tatayyur.
Relevance
of This Verse to the Subject of Tawheed
That it
proves that at-tatayyur is Shirk because
it is an attachment of the heart to other than Allah (swt
) and a belief that the cause of events is other than
He.
..ooOOoo..
Allah (swt
), Most High, says:
" They
said: "Your evil omens are with
yourselves." If you are admonished [do
you deem it an evil omen?] No! But you are a people
transgressing all bounds" (Qur'an 36:19)
In this
verse, Allah (swt ), Most Glorified, Most High, explains
that the Messengers who came to their people with
warnings and reminders were considered evil omens by
them, but that those Messengers rejected this, saying to
them that whatever afflicts the unbelievers is because
of their disbelief and rejection of Allah's Signs for
they were peoples who transgressed all decent limits and
were estranged from the Truth, preferring disbelief over
faith - and this is the end result for the disbeliever.
Benefits
Derived From This Verse
1. The
prohibition of belief in evil omens and of pessimism
based upon those omens.
2. The
forbiddance of exceeding the limits of Allah.
3. That
exceeding Allah's prescribed limits is the cause of
destruction and humiliation.
Relevance
of This Verse to the Subject of the Chapter
That it
proves the forbiddance of at-tataayyur.
Relevance
of This Verse to the Subject of Tawheed
That the
verse rejects at-tiyarah because it causes the
heart to become attached to other than Allah (swt ) and
this is Shirk.
..ooOOoo..
It is
reported on the authority of Abu Hurairah (ra ) that the
Messenger of Allah (saas ) said:
"There
is no `adwaa, 2
no tiyarah and no haamah 3
and no Safar. 4"
(Narrated by Bukhari and Muslim)
Muslim,
in his Saheeh, adds: "...and no naw`
and no ghool." 5
Benefits
Derived From This Hadith
1. That
illness cannot spread except by Allah's Will.
2. The
falseness of believing in omens and their effect.
3. The
falseness of the beliefs of the Jahiliyyah
regarding the flight of nocturnal birds.
4. The
falseness of pessimism due to the approach of the month
of Safar.
5. The
falseness of the beliefs of the Jahiliyyah
regarding ghosts and ghouls.
Relevance
of This Hadith to the Subject of the Chapter
That the
Hadith proves the falseness of belief in omens.
Relevance
of This Hadith to the Subject of Tawheed
That the
Hadith proves the invalidity of belief in omens because
such beliefs cause an attachment of the heart to other
than Allah (swt ) and this is Shirk.
Important
Note
There is
no conflict between this Hadith which states:
"There is no `adwaa..." and that in
which the Prophet (saas ) said:
"Flee
from the leper as you would flee from a lion,"
Because
in the former Hadith, what is intended is that no
disease may affect us except by Allah's leave, while the
latter Hadith instructs us to undertake the necessary
measures to ensure as best we can that we do not become
ill, and this is the true meaning of at-tawakkul
(dependence on Allah swt ), to do that which is in your
power in order to attain your objective and then
to depend upon Allah (swt ).
..ooOOoo..
Bukhari
and Muslim report on the authority of Anas (ra ) that he
said: "Allah's Messenger (saas ) said:
"There
is no `adwaa and no tiyarah, but al-f`al
6
pleases
me." They asked: "What is al-f`al?"
He (saas ) replied: "It is the good word."
Because
good and evil are ordained by Allah (swt ), the Prophet
(saas ) negated the idea that infectious disease of
itself may affect a person or that omens may affect us,
either adversely or positively. And then He (saas )
endorsed and approved optimism because optimism means to
think well of Allah (swt ) and to be filled with
positive zeal to achieve one's objectives - as opposed
to pessimism which produces lethargy and depression.
Benefits
Derived From This Hadith
1. The
negation of the belief that disease may affect us of
itself, without Allah's leave.
2. The
absolute falseness of belief in omens.
3. The
desirabilty of optimism, rather than pessimism.
Relevance
of This Hadith to the Subject of the Chapter
That the
Hadith proves that belief in omens is false.
Relevance
of This Hadith to the Subject of Tawheed
That the
Hadith rejects the belief in omens because such belief
is a denial of Allah's Qadr 7
and because it causes the heart to become attached to
other than Allah (swt ), and this is Shirk.
..ooOOoo..
It is
authentically reported by Abu Dawood, on the authority
of `Uqbah Ibn `Amir (ra ), that he said: "At-tiyarah
was mentioned before the Messenger of Allah (saas ) and
he said: "The best form of it is al-f`al,
for it does not prevent a Muslim (from achieving his
objective). Whenever any of you sees something he
dislikes, he should say: "Oh, Allah (swt )! None
but You Brings good things. None but You can prevent
evil things. There is no power and no strength except in
You."
Because at-tiyarah
is a sickness in society, which held sway over peoples'
souls in the Jahiliyyah, it was mentioned during
a gathering in which the Prophet (saas ) was present and
so he informed the Companions that such beliefs were
baseless, and that while al-f`al is a form of tiyarah,
it is much superior because it necessitates thinking
good of Allah (swt ), and encourages positive thinking
and optimism for the good. Then He (saas ) informed them
that at-tiyarah will not prevent any Muslim whose
beliefs are correct from attaining his goals, nor weaken
his resolve. Then He (saas ) described an effective
treatment for whomsoever is confonted by such supposed
omens which is to place; the matter in Allah's Hands,
that He may attract the good and repel the evil, by
Allah's leave and continue to depend only upon Allah (swt
) in order to fulfill all his goals.
Benefits
Derived From This Hadith
1. That al-f`al
is a (permissible) form of tiyarah.
2. The
desirability of optimism because it strengthens one's
trust in Allah (swt ).
3. The
legality of supplicating Allah (swt ) should any trace
of this belief in omens take hold of one's heart.
4. That
good and evil are ordained by Allah (swt ).
Relevance
of This Hadith to the Subject of the Chapter
That it
proves the falseness of at-tiyarah.
Relevance
of This Hadith to the Subject of Tawheed
That it
rejects at-tiyarah because it negates belief in
Allah's Qadr and because it causes the heart to
become attached to other than Allah (swt ) and this is
Shirk.
..ooOOoo..
On the
authority of Ibn Mas'ood (ra ), in a marfoo'
form, it is reported that he said: "At-tiyarah
is Shirk, at-tiyrah is Shirk. There
is none among us who is not afflicted by it, but Allah (swt
), by true dependence on Him removes it from the
heart." (Narrated by Abu Dawood and At-Tirmizi, who
said it is authentic, but considered the last part of it
to be Ibn Mas'ood's own statement)
Ibn
Mas'ood informs us in this narration that the Prophet (saas
) described at-tiyarah as Shirk, and he
emphasised this by repeating it. And he said that there
is none who is not afflicted by it to some degree at
sometime or other, but that Allah (swt ) will remove it
from the heart of the one who places his complete trust
in Him and depends upon Him Alone.
Benefits
Derived From This Hadith
1. That at-tiyarah
is Shirk.
2. The
desirability of emphasising important matters.
3. That
true dependence on Allah (swt ) causes at-tiyarah
to be removed from the heart.
Relevance
of This Hadith to the Subject of the Chapter
That the
Hadith proves the falseness of belief in omens.
Relevance
of This Hadith to the Subject of Tawheed
That the
Hadith rejects belief in omens because it necessitates
negation of belief in Allah's Qadr and because it
causes the heart to become attached to other than Allah
(swt ), which is Shirk.
..ooOOoo..
Imam
Ahmad reports, on the authority of Ibn `Amr (ra ), that
the Prophet (saas ) said:
"Whoever
is turned back from his objective by a bad omen has
committed Shirk." They asked: "And
what is the expiation for that?" He (saas )
replied: "It is to say: "Oh, Allah (swt )!
There is no good except that which You bestow and
there is no evil except that which You bestow and
there is none has the right to be worshipped but
You."
The
Messenger of Allah (saas ) informs us in this Hadith
that whoever allowed pessimism due to omens to deflect
him from his intentions has committed a form of Shirk,
and when the Companions asked him what the penance due
for this major sin is, He (saas ) replied that it is to
supplicate Allah (swt ), rejecting the belief in good
and evil omens and affirming their belief in His Qadr,
His Oneness and His sole right to be worshipped.
Benefits
Derived From This Hadith
1.
Confirmation of the Shirk of those who allow
themselves to be guided by omens.
2. The
acceptance of the repentance of the mushrik.
3.
Guidance as to what the one who succumbs to the
temptation of at-tiyarah should say as expiation.
4. That
all good and all evil occur in accordance with Allah's Qadr.
Relevance
of This Hadith to the Subject of the Chapter and to the
Subject of Tawheed
That it
proves the Shirk of those who allow themselves to
be turned away from their goals by omens.
..ooOOoo..
Also
narrated by Imam Ahmad, on the authority of Al- Fadhl
Ibn Al-'Abbas is: "At-tiyarah is that which
causes you to carry out some act or turns you away from
some deed.
This is
an excellent summing up of this chapter for the kind of
tiyarah which has been forbidden is that which
determines our course of action or prompts us to abandon
a course of action. Even al-f`al may fall under
this category of prohibition if the person relies upon
optimism alone, without remembering dependence upon and
trust in Allah (swt ), for he is the same as the one who
depends upon omens of good or evil. Likewise, when a
person hears or sees something which he dislikes and
become pessimistic due to it, or allows it determine his
actions, he is also guilty of at-tiyarah.
Benefits
Derived From This Hadith
1. The
forbiddance of at-tiyarah, which causes one to
take a certain course of action or deflects one from
acting.
Relevance
of This Hadith to the Subject of the Chapter
That it
proves the prohibition of at-tiyarah when it
causes us to alter our plans or abandon them.
Relevance
of This Hadith to the Subject of Tawheed
That it
rejects at-tiyarah as forbidden because it causes
the heart to become attached to other than Allah (swt )
and it negates belief in Allah's Qadr, both of
which amount to Shirk.
Footnotes
1.
At-Tatayyur: Belief in omens.
2.
'Adwaa: Infectious or contagious disease. What is meant
here is that disease cannot be contracted unless Allah (swt)
wills it.
3.
Haamah: Interpreting omens based on the flight of a
nocturnal bird.
4.
Safar: Some scholars said that it refers to parasites
which infest the stomach and intestines of mankind and
cattle, while others said that it refers to the pagan
belief that the arrival of the month of Safar in the
Muslim calendar bodes ill, while the dictionary defines
safar as jaundice - and Allah (swt) knows best.
5.
That is, there is no foundation to the belief that the
positions of the stars affect the climate and there are
no such things as ghosts and ghouls.
6.
Al-F`al: Optimism.
7.
Qadr: Divine Preordination: That all events - both good
and bad - were written and ordained by Allah (swt),
before their creation.
Kitaab
At-Tawheed, Chapter: 26
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