چکیده:
The baseless and widespread belief in bad omens (Tatiyyur) has a long history. Believers in this superstition used to take many objects, animals, individuals, and even divine prophets as bad omens. The Quran refers to instances of Tatiyyur by opponents of divine prophets and clarifies the truth when dealing with these beliefs. From the perspective of the Quran, a bad omen belongs to the person themselves, and the unfortunate events in human lives are actually reflections of their sins. The Quran condemns Tatiyyur and considers its origin to be human ignorance. In the Hadiths, there are also references to Tatiyyur. From the perspective of the Infallibles (AS), bad omens are baseless and categorized alongside polytheism (Shirk) and disbelief (Kufr), and can only be effective from a psychological aspect. The extent of its influence depends on each individual's acceptance; its remedy is indifference, trust in God (Tawakkul), and the Wilayah of the Imams (AS). Those who cannot remain indifferent should pray and recite the Quran for psychological peace and to confront heart-related anxieties.
خلاصه ماشینی:
These people, according to some commentators, were Jews (Zamakhshari, 1/538), according to others, hypocrites (Fakhr Razi, 4/145; Ibn Ashur, 4/129), or both (Dimashqi, 6/507), or they were believers with weak faith (Tabataba'i, 5/8); whenever they achieved victory and spoils (Tabarsi, 3/121; Fakhr Razi, 4/145, Dimashqi, 6/507) and attained goodnesses and blessings such as a comfortable life and fertility (Zamakhshari, 1/538), they would say it is from God, but when a defeat befell them, or they suffered harm in the battlefield (Tabarsi, 3/121; Fakhr Razi, 4/145; Dimashqi, 6/507), or they were afflicted by a calamity such as famine and hardship (Zamakhshari, 3/121; Tabarsi, 3/121; Qurtubi, 5/183), they attributed it to the Holy Prophet (PBUH).
In these cases, the Quran reasons that the prophet and his companions have no influence in bringing about these sufferings; rather, you are being tested with these afflictions so that the believer may be distinguished from the disbeliever, and the obedient from the disobedient (Tabataba'i, 15/87); in reality, these are warnings so that those who are worthy may awaken from the sleep of negligence, correct their wrong path, and turn towards God; and they are the only guarantee for the realization of good (Makarem Shirazi, 15/491) and awakening, is reflecting on the traditions of God and examining and thinking deeply about events, not seeking omens from some of God's creatures (Sayyid Qutb, 5/2645).
Taking a bad omen (and considering it effective in a person's destiny) is a type of shirk (polytheism) towards God. In this narration, the Prophet (PBUH) introduces tathayyur as being in contradiction with true monotheism.
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