Islam Question and Answer - The misguidance of those who believe that kufr only means disbelief

The misguidance of those who believe that kufr only means disbelief

Is the idea that kufr is only disbelief an idea that came from the Murji’ah sect?

 

Praise be to Allaah. 

Kufr
takes different forms. The Murji’ah and other followers of bid’ah (reprehensible
innovation) say that kufr is only based on disbelief. But this view
is contrary to the evidence and contrary to the truth. It is known that
the Messengers were sent with miracles and proof to which hearts submitted.
It is rare indeed that people believed that what the Prophets brought
was false; most instances of kufr stemmed from arrogance, rejection
and stubbornness. Allaah mentioned that Quraysh did not disbelieve the
Prophet (peace and blessings of
Allaah be upon him), “but it is
the Verses (the Qur’aan) of Allaah that the Zaalimoon (polytheists and
wrongdoers) deny” [al-An’aam 6:33 – interpretation of the meaning].
This happens very often. Hence the scholars divided kufr into various
types: the kufr of negligence and not caring; the kufr of arrogance
and pride; the kufr of disbelief; the kufr of hypocrisy; the kufr of
doubt. There is a great deal of evidence to that effect in the Book
of Allaah and the Sunnah of His Messenger
(peace and blessings of Allaah be upon him). The story of Abu Taalib
and the Prophet (peace and blessings
of Allaah be upon him) is clear; he believed in him and he used to say,
“Our son does not tell lies,” but he was still a kaafir, because he
never made a statement of faith or followed it up with actions.  

 

Shaykh ‘Abd-Allaah al-Ghunaymaan

 

Islam Question and Answer - Putting items that one wants to keep safe at the tombs of awliyaa’ (“saints”) so that they will guard them

 

Putting items that one wants to keep safe at the tombs of awliyaa’ (“saints”) so that they will guard them

Some people put items which they want to keep safe at the graves of righteous people, thinking that they will guard them, so that they will not be stolen or take

 

Praise be to Allaah. 

Believing that the dead can guard items that are placedat their tombs is blatant kufr and shirk, associating others with Allaah
in His Lordship (Ruboobiyyah). Whoever dies believing this deserves
to spend eternity in Hell. Placing items that one wants to keep safe
and other things at tombs to be guarded or to receive barakah (blessings)
– all of these actions are not permitted at all. And Allaah knows best.

And Allaah is the Source of strength. May Allaah bless
our Prophet Muhammad and his family and companions, and grant them peace.

 

Fataawa al-Lajnah al-Daa’imah, 3/68

 

 

Islam Question and Answer - The kufr of those who rule by man-made laws

The kufr of those who rule by man-made laws

Is the one who fails to rule by that which Allaah has revealed and bases the entire legal system on man-made laws a kaafir? Should we differentiate between him and one who judges according to sharee’ah, but may rule in a manner contrary to sharee’ah on some issues, because of his own whims and desires or because of a bribe, etc.?

 

Praise be to Allaah. 

Yes,
we must make this distinction. The one who rejects the law of Allaah
and casts it aside, and replaces it with man-made laws and the opinions
of individuals has committed an act of kufr which puts him beyond the
pale of Islam. Whereas the one who adheres to the religion of Islam,
but is a sinner and wrongdoer by virtue of his following his whims and
desires in some cases, or pursuing some worldly interest, but admits
that he is a wrongdoer by doing so, is not guilty of kufr which would
put him beyond the pale of Islam.

 Whoever
thinks that ruling by man-made laws is equal to ruling by sharee’ah,
and thinks that it is OK to do that, is also guilty of kufr that puts
him beyond the pale of Islam, even if it is only in one instance.  

 

Shaykh ‘Abd-Allaah al-Ghunaymaan

 

 

Islam Question and Answer - He went to a fortuneteller and is asking whether he can repent and how he may repent?

He went to a fortuneteller and is asking whether he can repent and how he may repent?

Seven years ago I went to a fortuneteller then to a soothsayer; at that time I was suffering from waswaas. 


I knew that going to fortunetellers and soothsayers was shirk, but I did not know what shirk meant, or that it put one beyond the pale of Islam. All these years later I have repented to Allaah from all sins. I started to read books of Tawheed so as to correct my ‘aqeedah, and I found out that I had fallen into major shirk. Can I repent? Should I repeat the shahaadah?.

 

Praise be to Allaah.

Firstly: 

We praise Allaah for having guided you to repent, and we ask
Him to bless you with steadfastness in adhering to the truth. 

Secondly: 

The ahaadeeth of the Prophet (peace and blessings of
Allaah be upon him) clearly state that it is forbidden to go to soothsayers
and fortunetellers. See question no. 8291. 

But not everyone who goes to a fortuneteller or a soothsayer
is a mushrik in the sense of major shirk that puts one beyond the pale of
Islam. Rather going to a fortuneteller or soothsayer falls into different
categories. It may be major shirk, or it may be a sin, or it may be
permissible. 

Shaykh Ibn ‘Uthaymeen said: 

Those who go to fortunetellers fall into three categories: 

1 – The one who goes to a fortuneteller and asks him things
without believing in what he says. This is haraam, and the punishment of the
one who does that is that his prayers are not accepted for forty days, as it
is narrated in Saheeh Muslim (2230), that the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and
asks him about something, his prayer will not be accepted for forty days.” 

2 – When a person goes to a fortuneteller and asks him about
something and believes what he says. This is disbelief in Allaah (kufr),
because he is believing the fortuneteller’s claim to have knowledge of the
unseen, and believing a human’s being claim to have knowledge of the unseen
constitutes disbelief in the verse in which Allaah says (interpretation of
the meaning): 

“Say: None in the heavens
and the earth knows the Ghayb (Unseen) except Allaah”

[al-Naml 27:65].  

Hence it says in the saheeh hadeeth: “Whoever goes to a
fortuneteller and believes what he says has disbelieved in that which was
revealed to Muhammad (peace and blessings of Allaah be upon him).” 

3 – When he goes to a
fortuneteller and asks him questions so that he can explain to the people
what he is really doing, which is deceiving people and leading them astray.
There is nothing wrong with this. The evidence for that is the fact that the
Prophet (peace and blessings of Allaah be upon him) went to Ibn
Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though
of something to himself.  The Prophet (peace and blessings of Allaah be
upon him) asked him what he was thinking of and he said, “Al-dukh” meaning
al-dukhaan (smoke). End quote. 

Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen,
2/184 

Based on this, whoever goes to a fortuneteller or soothsayer
and believes what he says and believes that he has knowledge of the unseen
has committed major kufr which puts him beyond the pale of Islam. But if he
does not believe what he says then he has not committed kufr. 

Whatever the case, the door of repentance is open, as the
Prophet (peace and blessings of Allaah be upon him) said: “Allaah will
accept the repentance of His slave so long as the death rattle has not
reached his throat.” (3537) 

i.e., so long as the soul has not reached the throat. Every
sin from which a man repents, Allaah will accept his repentance. Allaah says
(interpretation of the meaning): 

“Say: O ‘Ibaadi (My slaves) who have transgressed against
themselves (by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most
Merciful”

[al-Zumar 39:53] 

Whatever sin a person
falls into, if he repents from it, his repentance will be accepted – even
shirk. 

See question no. 9393. 

The basic principle is that the kaafir – and also the
apostate from Islam – is required to utter the Shahaadatayn in order to
enter Islam. If your going to the fortuneteller falls under the third
category mentioned above, then you must utter the Shahaadatayn. As you have
repented and started to live aright, you must have repeated the Shahaadatayn
many times, so now you do not have to do anything. But you must resolve
never to go back to such things again. 

And strive to acquire knowledge so that you may worship
Allaah with understanding. 

We ask Allaah to help you to do that which He loves and is
pleased with.

Islam Q&A

Islam Question and Answer - Prostrating to the Prophet (peace and blessings of Allaah be upon him) constitutes disbelief in Allaah (kufr)

 

 

Prostrating to the Prophet (peace and blessings of Allaah be upon him) constitutes disbelief in Allaah (kufr)

I would like to know what to do. Someone told me that when reciting dhuwa, that i have to prostrate seven times for the prophet[p.b.u.h], but i just don't know how, would you .

 

Praise be to Allaah.
 

 

Firstly, one of the things that are well known in Islam and
that no Muslim has any excuse for not knowing is that it is not permissible
to do any kind of act of worship for anyone except Allaah – not to any angel
who is close to Him or to any Prophet who was sent. Whoever does any kind of
act of worship for anyone other than Allaah is a mushrik (polytheist, one
who associates others with Allaah) and a kaafir (disbeliever). The evidence
for that is the verse in which Allaah says (interpretation of the meaning): 

“And the mosques are for
Allaah (Alone), so invoke not anyone along with Allaah”

[al-Jinn 72:18] 

Ibn Katheer said: Here Allaah is commanding His slaves to
worship Him alone and not to call on anyone alongside Him, and not to
associate anyone with Him. 

This action is a kind of exaggeration about the Messenger of
Allaah (peace and blessings of Allaah be upon him), which the Prophet
(peace and blessings of Allaah be upon him) warned us against and
forbade us to do. He said: “Do not exaggerate about me as the Christians
exaggerated about the son of Maryam, for I am no more than His slave, so
say, the slave of Allaah and His Messenger.” Undoubtedly this action
(prostrating) is a form of worship.

(Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’,
3189). 

Undoubtedly this action is a kind of worship, and the Prophet
(peace and blessings of Allaah be upon him) warned us against following
the Jews and Christians in that. He said during his final illness: “May the
curse of Allaah be upon the Jews and Christians, for they took the graves of
their Prophets as places of worship.” He was warning against doing what they
did. (Narrated by al-Bukhaari, al-Salaah, 417) 

And the Prophet (peace and blessings of Allaah be upon
him) warned us against standing up for him. It says in the hadeeth
[referring to when he led them in prayer sitting down because he was ill,
and they were standing, so he gestured to them to sit down]: “Just now you
nearly did the action of the Persians and Romans, who stand up for their
kings whilst they [the kings] are sitting.” (Narrated by Muslim,
al-Salaah, 624) 

And it says in the hadeeth: “Do not do as the Persians do for
their leaders.” This is narrated in Saheeh al-Jaami’, 7380. If this
is what is said about standing up for him (peace and blessings of
Allaah be upon him), then what about prostrating for him? 

Prostration is one of the most exclusive acts of worship, to
be done only for Allaah. Allaah has commanded us to prostrate to Him alone
and none other, as He says (interpretation of the meaning): 

“Prostrate yourselves not
to the sun nor to the moon, but prostrate yourselves to Allaah Who created
them, if you (really) worship Him”

[Fussilat 41:37] 

“So fall you down in
prostration to Allaah and worship Him (Alone)”

[al-Najm 53:62] 

Secondly: what is prescribed in Islam is to send blessings
upon the Prophet (peace and blessings of Allaah be upon him) when
making du’aa’. This is a kind of etiquette to which attention should be
paid. 

Al-Nawawi said: The scholars are unanimously agreed that it
is mustahabb to begin du’aa’ with praise of Allaah, then to send blessings
upon the Messenger of Allaah (peace and blessings of Allaah be upon
him), and to conclude the du’aa’ in like manner, as it says in the hadeeth: 

“Whilst the Messenger of
Allaah (peace and blessings of Allaah be upon him) was sitting, a man
entered and prayed, then he said, ‘O Allaah, forgive me and have mercy on
me.’ The Messenger of Allaah (peace and blessings of Allaah be upon
him) said, ‘You are in a hurry, O worshipper. When you have prayed, sit and
praise Allaah as He deserves to be praised, then send blessings upon me, and
then call upon Him (make du’aa’).’ Then another man prayed and then praised
Allaah and sent blessings upon the Prophet (peace and blessings of
Allaah be upon him). The Prophet (peace and blessings of Allaah be upon
him) said, ‘O worshipper, make du’aa’, for you will be answered.’” 

(Narrated by al-Tirmidhi, al-Da’waat, 3398; Abu
Dawood, 1481; classed as saheeh by al-Albaani in Saheeh Abi Dawood,
no. 2756). 

It was narrated that Faddaalah ibn ‘Ubayd said: “The Prophet
(peace and blessings of Allaah be upon him) heard a man making du’aa’
during his prayer, but he did not send blessings upon the Prophet
(peace and blessings of Allaah be upon him). The Prophet (peace and
blessings of Allaah be upon him) said: ‘This man is in a hurry.’ Then he
called him and said to him, or to someone else, ‘When any one of you prays,
let him begin by praising Allaah, then let him send blessings upon the
Prophet (peace and blessings of Allaah be upon him), then after that
let him make du’aa’ as he wishes.’” Abu ‘Eesa said: this is a saheeh hasan
hadeeth. (al-Tirmidhi, 3399; classed as saheeh by al-Albaani in Saheeh
Abi Dawood, 2767) 

It was narrated in a hadeeth that ‘Abd-Allaah ibn Mas’ood
said: “I was praying, and the Prophet (peace and blessings of Allaah be
upon him) was nearby, and Abu Bakr and ‘Umar were with him. When I sat I
started by praising Allaah, then I sent blessings upon the Prophet
(peace and blessings of Allaah be upon him), then I prayed (made du’aa’) for
myself. The Prophet (peace and blessings of Allaah be upon him) said,
‘Ask, it will be given to you; ask, it will be given to you.’” (Narrated by
al-Tirmidhi, al-Jumu’ah, 541; al-Albaani said in Saheeh al-Tirmidhi,
it is hasan saheeh; no. 486). 

If it is asked, how do we send blessings upon the Prophet
(peace and blessings of Allaah be upon him)? 

The answer is: 

The way to send blessings upon the Prophet (peace and
blessings of Allaah be upon him) is to say: “Allaahumma
salli ‘ala Muhammad wa ‘ala aali Muhammad kamaa salayta ‘ala aali Ibraaheem.
Wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali
Ibraaheem fi’l-‘aalameen innaka hameedun majeed (O
Allaah, send blessings upon Muhammad and upon the family of Muhammad, as You
sent blessings upon the family of Ibraaheem, and bless Muhammad and the
family of Muhammad, as You blessed the family of Ibraheem among the nations.
Verily You are Most Praiseworthy, Full of Glory).”

(Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3119) 

This is how blessings are sent upon the Prophet (peace
and blessings of Allaah be upon him). As for what is mentioned in the
question about prostrating for the Prophet (peace and blessings of
Allaah be upon him), this is haraam (forbidden) and is major shirk,
because prostration may only be done for Allaah. So the Muslim must learn
about the matters of his religion from the Qur’aan and Sunnah and from
trustworthy scholars; he should ask about everything that he does not
understand, so that he will not fall into shirk, Allaah forbid. 

He should also keep away from everyone who enjoins shirk,
bid’ah (innovation) and misguidance. We ask Allaah to keep us safe and
sound. 

And Allaah knows best. 

May Allaah send blessings upon our Prophet
Muhammad.

Islam Q&A

 

Islam Question and Answer - Regarding some sounds when leaving as being bad luck

 

 

Regarding some sounds when leaving as being bad luck

If some one calls you from the back or when you are going out suppose you got little hit, say, by a door. I heard, if you don;t sit for a second to pass a moment, which could bring you bad luck/accident, you would face the bad luck/accident. Are these true? Can you use the Quran and the hadiths about these?.

 

Praise be to Allaah.
 

 

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-A’raaf 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] 

 

Islam Question and Answer - Ruling on regarding numbers as lucky or unlucky

Ruling on regarding numbers as lucky or unlucky

I heard number 7 is lucky; number 14 or 13 is unlucky. Are they true?.

 

Praise be to Allaah.
 

 

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).” 

And Allaah knows best.

Islam Q&A