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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Prohibition of Visiting Soothsayers, Astrologers, and Diviners.

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And those who practice geomancy, or interpret signs through pebbles, barley, and the like.

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On the authority of ‘A’ishah, may Allah be pleased with her, who said:

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Some people asked the Messenger of Allah, peace and blessings of Allah be upon him, about soothsayers.

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He replied, "They are nothing." They said, "O Messenger of Allah,

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they sometimes tell us something that turns out to be true."

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"That is a word of truth that the jinn snatches away,

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whispers it into the ear of his protégé, and they mix a hundred lies with it."

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Agreed upon.

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In a narration by al-Bukhari, on the authority of ‘A’ishah, may Allah be pleased with her,

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she heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"The angels descend to the clouds—which are the vapor—

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and discuss the matters decreed in heaven.

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The devil eavesdrops, hears it, and inspires it to the soothsayers,

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who then add a hundred lies of their own to it."

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His phrase "whispers it" means he casts it into their ear.

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"Snatching" means taking it quickly.

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"His protégé" refers to the soothsayer whom the jinn uses.

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From the benefits of the hadith:

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The prohibition of visiting soothsayers.

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A stern warning against believing what soothsayers say or report,

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even if some of it happens to be true.

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What is true in the words of soothsayers is merely what the jinn has eavesdropped.

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The jinn take humans as protégés.

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In the pre-Islamic era (Jahiliyyah), the jinn would sit in positions below the lowest heaven,

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listening to the Higher Assembly.

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But when the Messenger of Allah, peace and blessings of Allah be upon him, was sent,

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they were prevented and began to be pelted with shooting stars.

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So they resorted to eavesdropping.

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On the authority of Safiyyah bint Abi ‘Ubayd,

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from some of the wives of the Prophet, peace and blessings of Allah be upon him,

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may Allah be pleased with them,

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"Whoever visits a diviner and asks him about something, and then believes him,

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his prayer will not be accepted for forty days."

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Narrated by Muslim.

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The diviner (‘arraf)

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is one who claims to know the location of stolen items, lost property, and the like,

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through methods and premises he claims to possess.

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From the benefits of the hadith:

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The prohibition of visiting soothsayers and diviners.

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Visiting a diviner or soothsayer and approaching them is a destructive sin,

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even if one does not believe them.

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This is indicated by several points:

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Among them:

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That believing them is disbelief (kufr),

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as has been authentically reported from the Messenger of Allah, peace and blessings of Allah be upon him.

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That visiting them nullifies one’s deeds and voids the reward.

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"Whoever visits a diviner, Allah will not accept his prayer for forty days,"

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meaning its reward is nullified and its blessing is erased,

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as if he had not prayed it at all.

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However, the obligation is still lifted from him,

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because none of the scholars have required him to make them up.

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On the authority of Qabisah ibn al-Mukhariq, may Allah be pleased with him, who said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"Augury, taking omens from birds, and geomancy are all from the Jibt (idolatrous practices)."

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Narrated by Abu Dawud.

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"Geomancy" (al-tarq) refers to augury by birds,

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meaning the interpretation of bird movements.

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It is to consider a bird’s flight as a good or bad omen.

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If it flies to the right, he takes it as a good omen,

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and if it flies to the left, he takes it as a bad omen.

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Abu Dawud said:

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"Augury" (al-‘iyafah)

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is drawing lines in the sand.

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Al-Jawhari said in al-Sihah:

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"The Jibt"

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is a term applied to idols, soothsayers, sorcerers, and the like.

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Omens (al-tiyarah)

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are bad omens.

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From the benefits of the hadith:

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These three matters, according to the meanings mentioned,

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are false.

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They are types of soothsaying practiced by the people of the Jahiliyyah,

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which Islam rejected, invalidated, and forbade.

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On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Whoever acquires a branch of knowledge from the stars,

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has acquired a branch of sorcery;

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the more he increases, the more he increases [in sin]."

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Narrated by Abu Dawud.

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"Acquires" means gains or learns.

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"Branch" means a portion.

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From the benefits of the hadith:

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The prohibition of sorcery.

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It has already been established that it is one of the destructive, ruinous sins.

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Astrology in all its forms is forbidden because it is a type of sorcery.

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It is forbidden to believe astrologers,

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for they are deceitful sorcerers.

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Astrology is different from the science of astronomy.

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On the authority of Mu‘awiyah ibn al-Hakam, may Allah be pleased with him, who said:

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I said, "O Messenger of Allah,

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I am recently removed from the Jahiliyyah,

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and Allah the Exalted has brought Islam.

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There are men among us who visit soothsayers."

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He said, "Do not visit them."

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I said, "And there are men among us who take bad omens."

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He said, "That is something they find in their hearts,

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so let it not turn them away."

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I said, "And there are men among us who draw lines in the sand."

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He said, "There was a prophet among the prophets who used to draw lines,

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so whoever’s lines match his, then that is acceptable."

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Narrated by Muslim.

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On the authority of Abu Mas‘ud al-Badri, may Allah be pleased with him,

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that the Messenger of Allah forbade the price of a dog,

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the earnings of a prostitute,

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and the fee of a soothsayer.

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Agreed upon.

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"The price of a dog"

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means selling it and taking its price.

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"The earnings of a prostitute"

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means what is given to an adulteress for her adultery.

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He called it "earnings" (mahr),

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because it is wealth she takes in exchange for allowing access to herself,

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so it is in the form of a dowry.

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"The fee of a soothsayer"

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means what he is given for his soothsaying,

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because of the news he gives to the seeker.

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From the benefits of the hadith:

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The prohibition of selling a dog and taking its price.

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It has been authentically reported that if someone comes to you asking for its price,

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fill his hands with dirt.

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The price of a dog, what an adulteress takes for her adultery,

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and what a soothsayer takes for his soothsaying

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are vile earnings.

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Contracts are considered valid in Shari‘ah

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based on their permissible realities,

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not their outward forms.

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Chapter: The Prohibition of Taking Bad Omens (Tiyarah).

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It contains the previous hadiths from the preceding chapter.

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On the authority of Anas, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"There is no contagion and no bad omens,

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but I like good omens (fa’l)."

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They asked, "And what is a good omen?"

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He said,

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"A good word."

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Agreed upon.

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"No contagion"

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means no disease spreads by itself, contrary to the belief of the early Jahiliyyah,

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or the whispers of the physicians of this century.

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"Good omen" (fa’l)

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is hearing pleasant words and feeling optimistic because of them.

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From the benefits of the hadith:

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The negation of contagion as the origin of disease,

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as if it were infectious by its own nature,

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as was the belief of the early Jahiliyyah.

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The Messenger of Allah, peace and blessings of Allah be upon him,

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forbade the mixing of the sick with the healthy,

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as in his saying:

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"Let not a sick person be brought to a healthy one."

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And his saying:

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"Flee from the leper as you would flee from a lion."

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This indicates that diseases are transmitted from the sick to the healthy,

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but it is all by the decree of Allah.

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The prohibition of taking bad omens and pessimism.

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The recommendation of a good omen.

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It is a good word that a person hears,

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and he feels optimistic because of it.

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Like someone who is sick and hears, "O Salim (the healthy one),"

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"O Mu‘afa (the cured one),"

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so he takes it as a good sign,

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and believes he will be cured by the permission of Allah.

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The recommendation of bringing joy to the Muslims.

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This includes speaking in a way that inspires happiness and hope in the soul,

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and the dislike of the opposite.

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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"There is no contagion and no bad omens.

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If there were to be bad luck in anything,

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it would be in the house, the woman, and the horse."

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Agreed upon.

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"Bad luck" (shu’m) means evil,

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and "pessimism" means expecting it to happen.

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The meaning of the hadith:

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That the Messenger of Allah, peace and blessings of Allah be upon him,

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negated and forbade bad omens and pessimism.

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Then he said:

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"If there were to be bad omens in anything,

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it would be in the horse, the woman, and the house."

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He did not state that it exists in them,

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but rather he said:

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"If it were to be in anything, it would be in them."

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Meaning, if it were to exist in anything,

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it would be in these.

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So if it does not exist in these three,

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then it does not exist in anything.

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On the authority of Buraydah, may Allah be pleased with him,

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that the Prophet, peace and blessings of Allah be upon him,

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would not take bad omens.

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Narrated by Abu Dawud.

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From the benefits of the hadith:

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The obligation to follow the example of the Messenger of Allah, peace and blessings of Allah be upon him.

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And the dislike of taking bad omens and pessimism.

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On the authority of ‘Urwah ibn ‘Amir, may Allah be pleased with him, who said:

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Bad omens were mentioned in the presence of the Messenger of Allah, peace and blessings of Allah be upon him,

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He said:

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The best of it is optimism.

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Do not turn away a Muslim.

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If one of you sees something he dislikes,

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let him say:

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O Allah, none brings about good except You,

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and none repels evil except You,

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and there is no power and no strength except by You.

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It was recorded by Abu Dawud.

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Among the benefits of this hadith

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is that the term 'tira' (omen) is used for both optimism and pessimism.

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It is part of a Muslim's character

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to be optimistic and not pessimistic.

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One should seek the aid of Allah the Exalted and turn to Him

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to repel the evil of whatever one fears might bring harm.

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It is recommended to say 'There is no power and no strength except by Allah'

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when encountering things that people usually view as ominous,

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or when something occurs in one's soul.

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Riyad al-Salihin.