It might have happened to you that when there is a ladder leaned against a wall and as you want to pass under it, someone calls you and says: “Do not pass under a ladder!” You might think it's crazy, or you might find it acceptable and even follow it. Which one is true? If you decide to follow Islam as your faith, should you follow those superstitious beliefs or ignore them all at once?

What Is Superstition?

Collins Concise English Dictionary defines superstition as an irrational belief usually founded upon ignorance or fear and characterized by obsessive reverence for omens, charms, etc. [1]. Superstitious beliefs are not limited to a particular faith or region; all nations and clans have their own beliefs, followed by their fears and ignorance. They are mostly routed in the past of a nation, transferred from generation to generation.

Does Islam Say Anything about Superstitions?

Islam defines superstition as all the words, manners and beliefs without a religious or logical base and backbone [2].

The Quran defines superstition as a burden put upon the human mind and soul by his/her own hands. It introduces Prophet Muhammad (PBUH&HP) to us as the last messenger of Allah, responsible to make things clear for his followers to see what to do and believe in, and what not to do and ignore [3]. 

"Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him honored him, supported him and followed the light which was sent down with him - it is those who will be successful.” (7:157)

Shackles are those beliefs human beings had or might have, which made them do things and stop doing some others with no definite reason or scientific study and research. It is the duty of Islam to guide people to accept everything they believe in with their hearts and minds sure of it, which requires research and reasoning. 

But What If I Still Want to Follow Superstitions in Which I Believe?

Well, there was a time when superstitions were limited to passing under a ladder or seeing a black cat. But now, superstitions are more woven in the lives of people. Reports have shown that a quarter of adults in the United States consider themselves to be so. American Youths are more superstitious than the elders, and 70 percent of them rely on luck charms for better academic results. According to some scientific research, this occurs because people think superstitions can relieve their anxieties, improve their performances and help them pay the extra costs of an adverse outcome, be it financial, mental, or whatsoever [4]. 

As you might also conclude, superstitions have not only been less common, but also they are becoming more frequent among young Americans. There are ways to overcome those beliefs which we are going to discuss in our next article. Still, aside from that, these words uncover one fact: when you follow superstitions and believe in them, they will take the lead in your life and the life of your children, family, friends, etc. One day you might come up with the fact that many of your friends' fears passing under a ladder, too.

The other outcome of following superstitious beliefs is a weaker mental belief in a superpower. Put simply, when you believe in superstitions, you see other powers, be it of Satan, natural elements, or any other thing, stronger and more effective than that of Allah. You might not mean or think that way, but being superstitious makes you so. 

One last important aftermath of this system of thinking is a feeble religious mind, one which is easily broken, misled, and gone far away from the straightway of truth. Superstitions weaken your faith, and then they weaken you. A weak person goes forward with a slow speed.

These are the least consequences of superstitious beliefs. You might think about the ways of overcoming these thoughts and getting rid of them which we will discuss later. 

So, Are you still afraid of passing under a ladder?

References

1.  Collins Concise English Dictionary at Word Reference Online Language dictionaries
2. Mokhtaripour, Marziyeh Islam, Superstitions and their Prevention Pasdar Islam, Vol. 385 
3.   Makarim Shirazi, Nemuneh Interpretation of Quran, Vol 1, P 184
4.   Sandoiu, Ana How do Superstitions affect our Psychology and Wellbeing  September 2019
    

When Prophet Muhammad (PBUH&HP) was writing letters to the Heads of neighboring states, he referred to Jesus Christ (PBUH) as the messenger of Allah and then invited them to Islam. In his letter to Nagaci, the king of Ethiopia, he wrote: 

“… He, the King, the Holy peace insured dominant, and I bear witness that Jesus son of Mary, the Spirit of Allah and his speech was delivered to the Virgin Mary the good bunker. Allah created Jesus from his soul, just as he created Adam with his hand, and I invite you and your soldiers to Allah Almighty, has reached and advised receive my advice, and peace be upon those who follow guidance”.

Insisting on the fact that he knew Jesus (PBUH) and that he was the son of Mary, he wanted them to know that Islam is no different from true Christianity. The Quran, on the other hand, insists on this and reveals the fact that his name was stated before in the holy books:

 "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful." (7:157)

But is that true? 

Here we are going to discuss some of those verses and words.

 1. Prophet Muhammad (PBUH&HP) in Deuteronomy 

“I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.”(18:18)

Al-Samawal Al-Maghribi was a Jewish mathematician who converted to Islam and had interpretations of the verses of the Old and New Testament. He interprets this verse as referring to Prophet Muhammad (PBUH&HP). The description given in this verse about the future prophet is referring to Prophet Muhammad (PBUH&HP) since it’s similar to the description given before about the children of Esau (Jesus). There is another verse that is referring to Prophet Muhammad (PBUH&HP) in his point of view: 

"The Lord came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them.” (33:2)

Al-Maghribi states that in this verse, Mount Sinai refers to Moses, Mount Seir refers to Jesus, and Mount Paren refers to Prophet Muhammad (PBUH&HP). [1] 

2. Prophet Muhammad (PBUH&HP) in Isaiah

This chapter is shared between the Hebrew Bible and the Old Testament of the Christian Bible. In verses 1 to 4 of this chapter, we read: 

“Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. "He will not cry out or raise His voice, Nor make His voice heard in the street. "A bruised reed He will not break and a dimly burning wick He will not extinguish; He will faithfully bring forth justice. "He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law.” (42:1-5)

According to the verses above, a prophet was coming from the children of Qedar, the second son of Ishmael [2], and also the nomadic Arab tribe, which was known as the most significant organized Arab tribe [3]. He is also sent to the same tribe to guide them on the right path. The other point about the prophethood of Muhammad (PBUH&HP) mentioned in this verse is that his religion was universal, willing to stand against gods and goddesses. Everyone waited for his coming, and different tribes would follow him. 

3. Prophet Muhammad (PBUH&HP) in John 

“I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. “ (14:16-17)

Muslims’ interpretation of this verse states that the two words meaning comforter and famous, were used interchangeably and Jesus in prophesying the coming of Prophet Muhammad (PBUH&HP). [4] They also relate these verses to a verse of the Quran about Jesus Christ, telling his people about the coming of the next prophet:  

“And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidence, they said, "This is obvious magic.” (61:6)

According to this verse, the name Ahmad is given for Prophet Muhammad (PBUH&HP), and it means the praised one. According to the translations of the holy bible, the word periklutos means the celebrated or praised one means Ahmad. The word is repeated in John 14, John 15 and 16.

According to the verses above, the coming of Muhammad (PBUH&HP) was prophesied by the former prophets. And many Jews and Christians were aware of the coming of a new prophet. However, many of them rejected his invitation. Why? 
You will find out in the next article. 

References

1. al-Maghribi, Al-Samawal; Confutation of the Jews (in Arabic). Syria: Dar Al Qalam, 1989, 75-77
2.  Besharat Ahdein
3.  Stearns and Langer, 2001, p. 41.
4.  Zepp, Ira G. A Muslim Primer: Beginner's Guide to Islam. Vol. 1. University of Arkansas Press, 2000, 50-51