Thanks : Syed Abdul Basith
http://www.deenislam4us.blogspot.com/
It is not permitted for the Muslim who believes in Allaah as his Lord, Islam as his religion, Muhammad (peace and blessings of Allaah be upon him) as a Prophet and Messenger, and in the divine decree, both good and bad, to think that any being, entity or quality can have a specific effect in bringing good or warding off harm, as there is no evidence in sharee'ah to that effect.
This is part of the legacy of jaahiliyyah (ignorance) which has been cancelled out by Islam and is regarded as being shirk which negates perfect Tawheed, because it is insinuating thoughts (waswaas) and scare tactics from the Shaytaan.
It is like the attitude of the people of Pharaoh, about whom Allaah said (interpretation of the meaning): "But whenever good came to them, they said, 'Ours is this.' And if evil afflicted them, they ascribed it to evil omens connected with Moosa and those with him…" [al-Araaf 7:131].
Ibn Abbaas (may Allaah be pleased with them both) said: " 'Their evil omens' means what He decreed for them; they were the cause of what happened to them because of their kufr and rejection of the signs and messengers of Allaah."
Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) in which he forbade pessimism and superstitious belief in evil omens.
The word tatayyur (pessimism) is derived from teer (birds), because some birds were viewed as evil omens, then the word came to be applied to everything that is taken as a bad sign.
Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said, "No 'adwaa [transmission of infectious diease without the permission of Allaah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm that infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as "unlucky" in the Jaahiliyyah]."
[Translators notes in square brackets].
(Reported by al-Bukhaari, 5757, and Muslim, 2220.] Muslim added in one of his reports: "And no naw' (star promising rain) and no ghool (evil demon living in the desert)."
The Prophet (peace and blessings of Allaah be upon him) denounced 'adwaa, the Jaahili belief that attributed sickness to something other than Allaah and said that the sickness could transmit itself without the decree of Allaah.
He explained that all of that happens by the decree of Allaah, and that people are instructed to avoid the causes of disaster if they are in good health.
The words "no Safar", according to one of the interpretations given by the scholars, refer to the month of Safar, which the people of the Jaahiliyyah viewed with pessimism as being unlucky, as was reported in Sunan Abi Dawood (3914) from Muhammad ibn Raashid from someone who heard him say: "The people of the Jaahiliyyah used to regard Safar as inauspicious, and said that it was an unlucky month.
The Prophet (peace and blessings of Allaah be upon him) refuted that."
Imaam Ibn Rajab (may Allaah have mercy on him) said: "Regarding Safar as inauspicious is a kind of superstition that is forbidden. Also forbidden is regarding particular days, such as Wednesdays, as inauspicious, or following the Jaahili custom of regarding Shawwaal as inauspicious for weddings."
No doubt this also includes the superstitions about the number 13 mentioned in the question. There is no indication in the Quraan or Sunnah that this number should be regarded as inauspicious in any way. The thirteenth is just an ordinary day, like any other day, and anything that happens on such a day happens by divine decree; Allaah decreed that it should happen on that day in that way.
If a person tried to spend his time counting the numbers of days or dates on which calamities befell the Muslim ummah, he might find some patterns in some instances, but this has nothing to do with "bad luck" because of certain numbers or dates on which those events happened.
The remedy for this kind of waswaas is for a person to strengthen his heart, have certain faith (yaqeen) in Allaah and put his trust in Him. He should know that no disaster happens except by the decree of Allaah, and he should beware of getting carried away with this waswaas from the Shaytaan or these ideas that may cross his mind.
He may be punished with the very thing that he is fearing, because he is turning away from having faith in Allaah and the belief that all good is in His hands, and that He Alone is the one who wards off harm by His power and grace.
The Prophet (peace and blessings of Allaah be upon him) taught us the kafaarah (expiation) to be offered by the one who indulges in any kind of superstitious pessimism.
As this issue is widespread among people nowadays, there is no harm in going into further detail, as follows:
Tiyarah and Fa'l (Bad omens and good omens)
[1] Tiyarah (seeing bad omens) comes from the word tayr (birds) [because the ancient Arabs used to see omens in the movements of birds and other creatures – Translator], and is the opposite of fa'l (good omens).
The Arabs all used to have the same ideas about fa'l and tiyarah. The Prophet (peace and blessings of Allaah be upon him) approved of and encouraged the idea of seeing good omens, but he disapproved and forbade the idea of seeing bad omens.
[2] Al-'Izz ibn 'Abd al-Salaam said: "The difference between al-tiyarah and al-tatayyur is that tatayyur means feeling in one's heart that something bad is going to happen, whilst tiyarah means acting on the basis of those pessimistic feelings."
[3] Tiyarah existed long before Islam. Allaah says (interpretation of the meaning): "But whenever good came to them, they said, 'Ours is this.' And if evil afflicted them, they ascribed it to evil omens connected with Moosa and those with him…" [al-A'raaf 7:131].
[4] Types of superstitious belief in bad omens, ancient and modern:
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Certain days or months, such as Safar and Shawwaal.
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Certain birds, such as crows and owls.
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Certain animals, such as snakes, black cats and monkeys, or their movements, such as the passing of gazelles.
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Certain types of people, such as a one-eyed man or a hunchback.
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Certain numbers, such as 13 among the Christians, 7 among the Bedouin and 10 among the Raafidis; in the latter case because they dislike the "'asharah mubashsharah (the ten Sahaabah who were given the certain promise of Paradise) – with the exception of 'Ali (may Allaah be pleased with him). Hence they will say "Nine plus one" instead of "ten."
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Certain sounds, such as the voice of a crow or the sound of an ambulance or fire truck.
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Frightening or disturbing dreams.
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Colours, such as the colour of blood, or yellow.
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When the eyelashes of the left eye tremble involuntarily, they say, "Something bad is going to happen to us."
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Calling a child by the name of a living person, such as the father or mother and so on.
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Witnessing an accident or a fire in the morning.
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Seeing one's wife's mother in the morning.
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When the right hand or right foot itches.
[5] The virtue of tawakkul (putting one's trust in Allaah) and not indulging in tiyarah.
The Prophet ( peace and blessings of Allaah be upon him) said: "Seventy thousand people will enter Paradise without being called to account and without being punished." Among the virtues of these people, he described them as not believing in tiyarah and as putting their trust in Allaah. (Reported by Muslim).
[6] Condemnation of tiyarah and explanation that it is a kind of shirk.
Ibn Mas'ood (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Al-tiyarah is shirk,' and he said it three times." (Reported by Abu Dawood and others, and classed as saheeh by al-Albaani).
Imraan ibn Husayn (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'He is not one of us who does tiyarah or has it done for himself…'" Al-Albaani said: "Its isnaad is hasan." Ibn al-Qayyim said: "Tiyarah is a kind of shirk and a way in which the Shaytaan influences and scares a person. It is very serious for the one who takes it to heart and pays too much attention to it, but it is insignificant for the one who pays no attention to it and is not concerned about it.
[7] Negation of tiyarah and superstition. Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'There is no 'adwaa (contagion) or tiyarah, but I like righteous fa'l." (Muslim). And he said, "No 'adwaa, no tiyarah, no haamah, and no Safar."
(Reported by al-Bukhaari and Muslim).
Mu'aawiyah ibn al-Hakam al-Salami reported that he said to the Messenger of Allaah (peace and blessings of Allaah be upon him): "Some of us believe in tiyarah." He said, "That is something that any of you may feel in himself, but it should not stop you from doing anything." (Muslim).
So the Prophet (peace and blessings of Allaah be upon him) explained that any anxiety suffered because of tiyarah is all in the mind and has nothing to do with the object that caused the fear. It is the person's own illusion, fear and shirk that is affecting him and stopping him from doing what he wants to do, not the thing that he saw or heard. Whoever adheres firmly to the bonds of Tawheed and puts all his trust in Allaah, thus nipping the ideas of tiyarah in the bud before they take hold, will be successful and happy in this world and the next.
In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: "Leave any ideas of tiyarah as they are [i.e., do not take them any further]." (Saheeh Abi Dawood).
What this hadeeth means is that the Prophet (peace and blessings of Allaah be upon him) wanted them not to pay attention to such ideas, but to leave them alone, as Allaah had made them, because they can bring neither benefit nor harm.
Ibn Jareer said: "What this means is to leave birds (tayr) alone without shooing them away, and carry on with one's own business, because shooing them away does not bring any benefit or ward off any harm."
'Ikrimah (may Allaah have mercy on him) said: "We were sitting with Ibn 'Abbaas when a bird flew over us and screeched. A man who was there said, 'Good!' Ibn 'Abbaas said to him, 'It is neither good nor bad.'" He hastened to rebuke him lest he think that it had any influence for good or evil.
Taawoos set out on a journey with one of his friends, and a crow screeched. The man said, "Good!" Taawoos said, "What is the good in that? Do not accompany me any further."
Ibn Abd al-Hakam said: "Muzaahim said, 'When Umar ibn Abd al-Azeez set out from Madeenah, I looked and saw that the moon was in Hyades [a group of stars in Taurus], and I did not want to tell him that, so I just said to him, "Look how beautiful the moon looks tonight." 'Umar looked, and saw that the moon was in Hyades, and said, "It is as if you wanted to tell me that the moon was in Hyades. O Muzaahim, we do not go out by the help of the sun or the moon; we go out by the help of Allaah, al-Waahid, al-Qahhaar."'"
[8] The limits of tiyarah.
The kind of tiyarah that makes a person go ahead with his plans or stops him from going ahead is the kind of tiyarah that is prohibited.
As for the good omens (fa'l) that the Prophet (peace and blessings of Allaah be upon him) liked, this is a kind of optimism that a person does not feel dependent upon, unlike things that may make a person either go ahead or change his plans, in which a person is in a sense depending upon it. And Allah knows best.
[9] Kafaarah (expiation) for one who engages in tiyarah. Imaam Ahmad reported in his Musnad and Ibn al-Sunni also reported with a saheeh isnaad from Abd-Allaah ibn Amr that 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 except Yours, and there is no god beside You)."
"… no birds except Yours" means: the birds are part of Your creation, they can bring neither benefit nor harm, and the only One Who can bring benefit or harm is You, may You be glorified.
[10] Remedies for tatayyur:
(a) tawakkul, which means delegating all one's affairs to Allaah and relying on Him, whilst at the same time taking the necessary means and precautions.
This is an obligation which must be done purely and sincerely for Allaah, because it is one of the best forms of worship and highest levels of Tawheed. Allaah says (interpretation of the meanings): "… and put your trust in Allaah, if you are believers indeed." [al-Maa'idah 5:23]
and "And put yout trust in the Ever-Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves." [al-Furqaan 25:58].
Putting one's trust in Allaah is one of the greatest and most important ways of getting rid of pessimism and superstition and other matters pertaining to shirk.
(b) Knowing that everything that happens, happens by the decree of Allaah. Blessings and calamities alike are covered by the will and decree of Allaah, as He says (interpretation of the meaning): "No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-lawh al-mahfooz), before We bring it into existence. Verily, that is easy for Allaah." [al-Hadeed 57:22].
Thus a person may be reassured about these matters, and there is no need for tatayyur or tiyarah, because good and bad alike are subject to the will and decree of Allaah.
(c) Istikhaarah. This is one of the greatest forms of worship and is complete tawakkul or dependence on Allaah. It is the alternative to tatayyur and tiyarah.
The Prophet (peace and blessings of Allaah be upon him) used to teach his Companions to make istikhaarah for all their affairs just as he used to teach them the soorahs of the Quran.
(d) Moving away from places which one thinks are "unlucky". Here we are talking about doubt, not certainty. Anas ibn Maalik (may Allaah be pleased with him) said: "A man said, 'O Messenger of Allaah, we lived in a house where our number was great and our wealth was abundant, then we moved to a house where our numbers dwindled and our wealth decreased.' The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Leave it, for it is bad.'" (Reported by Maalik, Abu Dawood, al-Bukhaari in al-Adab al-Mufrad, and classed as hasan by al-Albaani).
"Leave it, for it is bad" – Ibn 'Abd al-Barr said: "I think that he said it lest they adhere to thoughts of tiyarah." Al-Baghawi said: "He told them to move away from it because they did not like it and did not feel comfortable; if they moved, the things they were feeling would go away. He did not tell them to move because the house was the cause of the problems."
But the Creator made that the time for His decree to be carried out. – suggested by Ibn al'-Arabi al-Maaliki.
(e) Fa'l (good omen). This is the opposite of tiyarah, for example when a man who is sick hears another addressing him as "Ya saalim (O healthy one)!". The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no 'adwaa (contagion) and no tiyarah, but I like righteous fa'l, a good word." (Reported by al-Bukhaari and Muslim).
The difference between fa'l and tiyarah is that fa'l involves thinking in positive terms about Allaah, whereas tiyarah involves the opposite, so for this reason it is disliked.
There is another issue here: if a person puts his trust in Allaah and goes ahead with his plans, then disaster strikes and harm befalls him, how can this happen when he thought of Allaah in positive terms? Our answer is that this is a test, not an omen or tiyarah; the believer is tested in accordance with the level of his faith.
Haafiz al-Hakami said: "One of the conditions of fa'l is that it is not something that a person relies on or tries to figure out; it is just a coincidence that happens to a person without him thinking about it. It is a particularly loathsome form of bidah to try to find fal in the Quraan [by opening it at random]. The one who takes the Verses of Allaah as a joke or idle entertainment is surely doing wrong. If a person tries to figure out fa'l and use it to get "good luck", this is tiyarah, like using arrows to seek luck or a decision.
O Allaah, we seek refuge with You from associating anything knowingly with You, and we seek Your forgiveness for that which we do unknowingly.
http://www.islam-qa.com/index.php?ref=2039
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Ruling on regarding numbers as lucky or unlucky
What you mention is not true; there is no connection between numbers and luck. Regarding the numbers 13 and 14, or any other numbers or days, months or colours, as unlucky comes under the heading of tatayyur (superstitious belief in bird or other omens) which is forbidden in Islam.
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 except Yours, 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 gazelles and 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.
With regard to fa'l or belief in good omens, the Prophet (peace and blessings of Allaah be upon him) described it as a good and righteous word.
The scholars said: fa'l may be with regard to good or bad things, but it usually has to do with good things, but tiyarah can only have to do with bad things. They said: It may be used as a metaphor for good things… And the scholars said: He liked fa'l because if a person hopes for the benefit and bounty of Allaah, whether for a strong or weak reason, he will be in a good state, and if he is mistaken in his hope, then hope is still good for him. But if he loses hope in Allaah then that is bad for him. Tiyarah means thinking badly and expecting calamity. One example of fa'l is when a person is sick and he hears optimistic words such as "Yaa saalim (O healthy one)!", or when a person is looking for something and he hears someone say "Yaa waajid (O finder)." So this fills his heart with the hope that he will recover or find what he is looking for. And Allaah knows best.
End quote from al-Nawawi, may Allaah have mercy on him.
Shaykh al-'Uthaymeen (may Allaah have mercy on him) said: If the Muslim pays any heed to these things, one of two scenarios must apply, the first of which is that he responds to it, so he either goes ahead or cancels his plan, in which case he is basing his actions on something that is invalid; and the second of which is that he does not respond, so he goes ahead and does not care about it, but in his heart there is still some worry or anxiety. Even though this is less serious than the first scenario, he should not pay any attention to these things at all, and he should depend on Allaah.
Majmoo' al-Fataawa, 2/113
The point is that it is not permissible to regard any numbers as unlucky. Whoever reads or hears a number and regards that as a bad omen has committed tatayyur which is forbidden. The expiation (kafaarah) for that, as stated in the hadeeth quoted above, is 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 except Yours, and there is no god beside You)."
http://www.islam-qa.com/index.php?ref=33842&ln=eng&txt=luck
What you have heard is not correct, rather that is a kind of tatayyur (superstitious belief in bird or other omens) or regarding seeing and hearing certain things as being bad luck. This is the way of the ignorant and the mushrikeen, who used to let such things keep them from doing what they wanted. Allaah criticized them for that and said (interpretation of the meaning):
"Verily, their evil omens are with Allaah but most of them know not"
[al-Araaf 7:131]
"They (Messengers) said: Your evil omens be with you! (Do you call it evil omen) because you are admonished? Nay, but you are a people Musrifoon (transgressing all bounds by committing all kinds of great sins, and by disobeying Allaah)"
[Yaa-Seen 36:19]
The Prophet (peace and blessings of Allaah be upon him) forbade superstitious belief in omens and said that it is a kind of shirk (associating others with Allaah) that detracts from Tawheed, because superstition is something that the Shaytaan uses to create fear.
It is mentioned in several ahaadeeth that it is forbidden, such as the following:
The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no 'adwaa [transmission of infectious disease without the permission of Allaah], no tiyarah [superstitious belief in bird omens]."
Narrated by al-Bukhaari, 5757; Muslim, 102.
It was narrated by Abu Dawood (3910), and al-Tirmidhi (1614) who classed it as saheeh, from Ibn Mas'ood (may Allaah be pleased with him) in a marfoo' report: "Tiyarah is shirk, tiyarah is shirk," but there is no one among us (who does not feel such things) but Allaah takes it away by means of tawakkul (putting one's trust in Him).
The words "but there is no one among us (who does not feel such things) but Allaah takes it away by means of tawakkul (putting one's trust in Him)" are the words of Ibn Mas'ood, not of the Prophet (peace and blessings of Allaah be upon him).
What this means that there is no one among us who does not some superstitious feelings in his heart, but Allaah takes them away from his heart by means of trust in Him and delegating one's affairs to Him.
It was also narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no 'adwaa [transmission of infectious disease without the permission of Allaah] and no tiyarah [superstitious belief in bird omens], but I like fa'l." They said, "What is fa'l?" He said, "A good word."
Narrated by al-Bukhaari, 5756; Muslim, 2220.
These ahaadeeth clearly indicate that tiyarah (superstition) is haraam and is a kind of shirk, because it means that the heart is attached to something other than Allaah. The people of the Jaahiliyyah believed that it could bring them some benefit or ward off some harm if they did whatever was dictated by their superstitions, and it was as if they were associating others with Allaah. So the Lawgiver cancelled that and demonstrated it to be false when He told them that it has no effect on bringing benefits or warding off harm.
Once this is established, if any such thing happens to you, then you have to fear Allaah and put your trust in Him, and seek His help and never pay any attention to it. You should handle the matter by doing what the Prophet (peace and blessings of Allaah be upon him) enjoined, as narrated by Abu Dawood (3919) with a saheeh isnaad from 'Urwah ibn 'Aamir (may Allaah be pleased with him) who said: Mention of tiyarah was made in the presence of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he said: "The best of it is fa'l (optimism, belief in good omens) and it should not prevent a Muslim from going ahead (with his plans). If any one of you sees something that he dislikes, let him say. 'Allaahumma laa ya'ti bi'l-hasanaat illa anta wa laa yadfa' al-sayi'aat illa anta, wa laa hawla wa laa quwwata illa bika (O Allaah, no one brings good things but You and no one wards off bad things but You, and there is no power and no strength except with You).'"
Imam Ahmad narrated in his Musnad (2/220), and al-Albaani classed as saheeh in al-Saheehah (1065) the hadeeth of 'Abd-Allaah ibn 'Amr ibn al-'Aas (may Allaah be pleased with him): "Whoever lets tiyarah (superstition) stop him from doing something is guilty of shirk." They said, "What is the kafaarah (expiation) 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 except Yours, and there is no god beside You)."
It should also be noted that tiyarah will not harm the one who ignores it and goes ahead and does what he wants to do. But as for the one who does not sincerely put his trust in Allaah and who gives in to the Shaytaan and his waswaas (whispers), he will be punished by falling into the thing that he dislikes, because he has turned away from faith in Allaah. Allaah says (interpretation of the meaning):
"Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself."
[al-Nisa 4:79]
http://www.islam-qa.com/index.php?ref=33844&ln=eng&txt=luck
There is no connection between what you have mentioned about your eye twitching and bad luck. Rather this is a kind of superstition which the Muslim must beware of, because it is one of the actions of Jaahiliyyah.
It was proven that the Prophet (peace and blessings of Allaah be upon him) forbade superstitious belief in bad omens and he said that this is a form of minor shirk that is contrary to the Tawheed in which we must believe, because superstition is a trick by means of which the Shaytaan seeks to cause fear and whisper into people's hearts. What is meant by superstition here is regarding something that one sees, hears or knows as a bad omen.
The Prophet's prohibition of superstition is mentioned in more than one hadeeth, for example:
The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no 'adawa (contagion except by the will of Allaah) and no tiyarah (superstitious belief in bird omens)." Narrated by al-Bukhaari, 5757; Muslim, 102.
Abu Dawood (3910) and al-Tirmidhi (1614) narrated, in a report that was classed as saheeh by al-Tirmidhi, that Ibn Mas'ood (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Tiyarah is shirk, tiyarah is shirk,' but there is none of us who… but Allaah takes it away by means of trust in Him (tawakkul)." The words "there is none of us who…" are the words of Ibn Mas'ood (may Allaah be pleased with him), not of the Prophet (peace and blessings of Allaah be upon him).
What this means is that there is no one among us who does not experience some kind of tiyarah and superstition in his heart, but Allaah takes that away from the heart by means of the person putting his trust in Him and delegating his affairs to Him.
Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no 'adawa and no tiyarah, but I like optimism." They said: "What is optimism?" He said: A good word." Narrated by al-Bukhaari, 5756; Muslim, 2220.
These ahaadeeth clearly indicate that superstition is haraam and warn against it, because it involves the heart being attached to something other than Allaah, and because everyone who believes that some things may have an effect of bringing benefits or causing harm when Allaah has not caused them to be so, has committed the sin of minor shirk, and has opened the door to the Shaytaan to make him afraid and cause him mental, physical or financial harm. Hence the Lawgiver forbids superstition and declares it to be false, and tells us that it has no effect of either bringing benefits or warding off harm.
The believer should not be pessimistic or superstitious, rather he should always be optimistic and think well of His Lord. If he hears something or sees something he should hope for the best, even if it seems to be otherwise. He should hope for good from his Lord in all circumstances. This is how the believer is, for all his affairs are good, as the Prophet (peace and blessings of Allaah be upon him) said: "How wonderful is the affair of the believer, for his affairs are all good, and that does not apply for anyone except the believer. If something good happens to him he gives thanks, and that is good for him; if something bad happens to him he bears it with patience, and that is good for him." Saheeh Muslim, 2999.
Thus the believer is always in a state of contentment and peace of mind, putting his trust in Allaah and far removed from worries and distress which the Shaytaan, who loves to cause grief to the believers although he cannot do them any harm, tries to whisper into his heart.
http://www.islam-qa.com/index.php?ref=46985&ln=eng&txt=luck
There is no basis for this. The Muslim has to put his trust in Allaah. Regarding things as bad omens is a kind of tiyarah (belief in evil omens), which the Prophet (peace and blessings of Allaah be upon him) declared to be false and stated that it is a form of shirk.
If a person notices any such thing (ringing in the ears, etc.), he should ignore it and go ahead with his plans, and not hesitate.
The Prophet (peace and blessings of Allaah be upon him) said: "Tiyarah is that which makes you go ahead or refrain." The Muslim should also recite the following du'aa': "Allaahumma la ya'ti bi'l-hasanaat illa anta wa laa yadfa' al-sayi'aat illa anta, wa laa hawla wa laa quwwata illa bika (O Allaah, none can bring good things except You, and none can ward off evil things except You, and there is no power and no strength except with You)."
As for seeing something and interpreting it in an optimistic manner, this is good, and the Prophet (peace and blessings of Allaah be upon him) used to like optimism. Optimism means thinking well of Allaah.
http://www.islam-qa.com/index.php?ref=22292&ln=eng&txt=omen
The number 786 means 786 and nothing more!
When Allah or His messenger want to teach us something, they do so in the clearest
way, far from puzzles and mystery numbers. All the efforts made by some Muslims to count letters and relate them to numbers are nothing but a waste of time. Sometimes they do so with good intention to show that our deen is great. Indeed our deen is great, and not in need of such erroneous approaches.
The Prophet (peace and blessings be upon him) said: "Every innovation is misguidance and going astray, and all what drives man astray leads to Hell-Fire."
This tradition is not from the time of the Prophet, peace and blessings be upon him, or his Companions. It developed much later, perhaps during the later `Abbasid period.
Those who invented the "786", are GUILTY of tampering with the text of the Holy Qur'an. Muslims are invited to give up this EVIL and disgusting practice of using 786.
Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications.
We All LOVE Islam
But We Create Our Own Rules On How To Follow Islam.
Do We Really LIVE Islam ???
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