Are Kazakh superstitions and prohibitions contrary to religion?

Superstition refers to interpreting things one hears, says, or sees as signs of good or bad luck.

Interpreting something as a bad omen—such as believing that crossing paths with a black cat brings misfortune—is considered incorrect. The Prophet (ﷺ) said:

لا عَدْوَى وَلا طِيَرَةَ وَيُعْجِبُنِي الْفَأْلُ قَالُوا وَمَا الْفَأْلُ قَالَ كَلِمَةٌ طَيِّبَةٌ

“There is no contagion (i.e., the Arabs believed that disease spreads on its own among healthy people), nor is there bad omen in Islam. But I like ‘al-fal.’ They asked, ‘What is al-fal?’ He (ﷺ) replied, ‘A good word.’” [1]

Muammar Ismail ibn Umayyah reported: “There are three things a person cannot avoid: bad omens, bad thoughts, and envy.” He explained that one can avoid bad thoughts by not acting on them, envy by not wishing harm on others, and bad omens by not following them [2].

Al-Manawi said: “One can avoid bad omens by not abandoning their original intention (for example, not turning back if a black cat crosses the road), and by relying on their Lord and proceeding to their goal.” [3]

On the other hand, interpreting positive things as good omens is permitted in our religion. For example, saying to a sick person, ‘O Salim!’ (which means ‘healthy’), as a way of wishing them well. Hearing this can give the patient hope for recovery [4]. This positive omen is supported by the Prophet’s (ﷺ) statement: “I like ‘al-fal.’”

Ibn Hajar quotes Imam al-Khulaimi: “As for the Prophet’s (ﷺ) liking of ‘al-fal,’ it is because a bad omen reflects a negative assumption about Allah without any reason, while a good omen reflects a positive assumption. A Muslim is commanded to always think well of Allah, whatever the circumstances.” [5]

Therefore, taking something as a good omen and speaking positively is permitted in our Sharia. But bad omens are forbidden.

Department of Sharia and Fatwa, Spiritual Administration of Muslims of Kazakhstan

• [1] Bukhari, No. 5776. Muslim, No. 2224.

• [2] Ibn Battal, “Sharh Sahih al-Bukhari,” No. 1102. 9/261.

• [3] “Fayd al-Qadir,” 3/402, 4/595.

• [4] Nawawi, “Sharh Muslim,” 14/220.

• [5] “Fath al-Bari,” 11/376. Al-Khulaymi, “al-Manhaj fi Shu‘ab al-Iman,” 2/25.