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Tatayyur (Arabic: تَطَیُّر), the antonym of tafa'ul (optimism),[1] denotes the act of interpreting bad omens and making pessimistic predictions.[2] Historians note that during the era of Jahiliyya (pre-Islamic ignorance), Arabs relied on the flight direction of birds to guide their decisions; for example, a bird flying to the right was interpreted as a propitious sign, while one flying to the left was deemed ominous.[3] Islam condemned this practice, and the Holy Prophet (s) classified it as a form of shirk (polytheism)[4] and kufr (disbelief).[5]

The Qur'an admonishes tatayyur, attributing it to ignorance.[6] For instance, Qur'an 36:18 recounts that the messengers sent by Prophet Jesus (a) to Antioch were accused of bringing bad omens.[7] Similarly, in Qur'an 7:131, the Pharaoh's people ascribed their misfortunes to the ill omens of Prophet Moses (a) and his companions: "But whenever good came to them, they would say, 'This is our due.' And if any evil befell them, they would ascribe it to the ill omen of Moses and those with him."

Hadith literature characterizes tatayyur as an erroneous practice. Both the Prophet (s) and Imam 'Ali (a)[8] equated it with shirk[9] and kufr.[10] Several remedies have been proposed to counter the effects of tatayyur:

  • Indifference: The Prophet (s) advised disregarding bad omens and proceeding with one's intended actions.[11] A narration from Imam al-Sadiq (a) states: "The influence of a bad omen corresponds to the degree of credence you give it; if you take it lightly, its effect will be minimal; if you take it seriously, its effect will be significant; and if you disregard it, it will have no effect."[12]
  • Trust in God: Reliance upon God (tawakkul) is believed to negate the effects of tatayyur.[13] According to 'Allamah Tabataba'i, the essence of trust (tawakkul) lies in attributing all agency in affairs solely to God. By adopting this perspective, one disassociates from the polytheism inherent in believing in omens, thereby rendering tatayyur ineffectual.[14]
  • Supplication: The Prophet (s) and Imam al-Sadiq (a) recommended specific supplications to repel tatayyur, such as seeking refuge in God from the evil conceived in the heart. Examples include: "O God, Your will alone prevails over the world,"[15] and "O God, I seek refuge in You from the evil of what has appeared to me."[16]

See Also

Notes

  1. ↑ Rāghib al-Iṣfahānī, al-Mufradāt, 1412 AH, vol. 2, p. 528.
  2. ↑ ʿAbd Allāhī, "Fāl-i Bad Zadan az Dīdgāh-i Qur'ān wa Rawāyāt", pp. 186-187.
  3. ↑ Muṣṭafawī, al-Taḥqīq, 1365 Sh, vol. 7, p. 157.
  4. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1374 Sh, vol. 6, p. 106.
  5. ↑ Muttaqī, Kanz al-ʿUmmāl, 1405 AH, vol. 10, h. 28570.
  6. ↑ Makārim, Tafsīr-i Nimūna, 1374 Sh, vol. 15, p. 250.
  7. ↑ Qur'an 36:18.
  8. ↑ al-Sayyid al-Raḍī, Nahj al-Balāgha, short saying 392.
  9. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1374 Sh, vol. 6, p. 106.
  10. ↑ Muttaqī, Kanz al-ʿUmmāl, 1405 AH, vol. 10, h. 28570.
  11. ↑ Ḥurr al-ʿĀmilī, Wasā'il al-Shīʿa, 1410 AH, vol. 11, p. 362.
  12. ↑ Ḥurr al-ʿĀmilī, Wasā'il al-Shīʿa, 1410 AH, vol. 11, p. 361.
  13. ↑ Sijistānī, Sunan Abī Dāwūd, 1393 AH, vol. 4, p. 253.
  14. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 19, p. 87.
  15. ↑ Qumī, Safīnat al-Biḥār, Beirut, vol. 2, p. 103; ʿAsqalānī, Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī, 1410 AH, vol. 10, p. 263.
  16. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 19, p. 87; Qumī, Safīnat al-Biḥār, Beirut, vol. 2, p. 103.

References

  • ʿAsqalānī, Aḥmad b. ʿAlī al-. Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī. Edited by ʿAbd al-ʿAzīz b. Bāz and Muḥammad Fu'ād ʿAbd al-Bāqī. Beirut: Dār al-Kutub al-ʿIlmiyya, 1410 AH.
  • Azdī, Sulaymān al-Sijistānī al-. Sunan Abī Dāwūd. Edited by ʿIzzat ʿUbayd al-Daās and ʿĀdil al-Sayyid. Homs: Dār al-Ḥadīth, 1393 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasā'il al-Shīʿa ilā Taḥṣīl Masā'il al-Sharīʿa. Qom: Mu'assisat Āl al-Bayt li-Iḥyā' al-Turāth, 1410 AH.
  • Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. al-Mufradāt. Edited by Ṣafwān ʿAdnān Dāwūdī. Damascus: Dār al-Qalam, 1412 AH.
  • al-Sayyid al-Raḍī, Muḥammad b. al-Ḥusayn. Nahj al-Balāgha. Translated by Dashtī. Qom: Mu'assisih-yi Amīr al-Mu'minīn, 1379 Sh.
  • Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī Tafsīr al-Qur'ān. Qom: Intishārāt-i Jāmiʿih-yi Mudarrisīn, 1417 AH.
  • ʿAbd Allāhī ʿAlī-bayk, Ḥamīda. "Fāl-i Bad Zadan az Dīdgāh-i Qur'ān wa Rawāyāt". Faṣlnāmi-yi Dānishkadi-yi Ilāhīyyāt wa Maʿārif-i Mashhad, no. 60, 1382 Sh.
  • Qumī, ʿAbbās. Safīnat al-Biḥār wa Madīnat al-Ḥikam wa al-Āthār. Beirut: Dār al-Murtaḍā, n.d.
  • Muttaqī, ʿAlī. Kanz al-ʿUmmāl. Beirut: Mu'assisat al-Risāla, 1405 AH.
  • Muṣṭafawī, Ḥasan. al-Taḥqīq fī Kalimāt al-Qur'ān al-Karīm. Tehran: Wizārat-i Irshād-i Islāmī, 1365 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i Nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
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