This hadith has been reported on the authority of Zuhri with the same chain of transmitters.

There is no transitive disease, no safar, no ghoul. He (the narrator) said: I heard Abu Zubair say: Jabir explained for them the word safar. Abu Zubair said: safar means belly. It was said to Jabir: Why is it so? He said that it was held that safar implied the worms of the belly, but he gave no explanation of ghoul. Abu Zubair said: Ghoul is that which kills the travellers.

There is no transitive disease, no divination, but good omen pleases me, i. e. the good word or a good word.Note: The majority of scholars interpret this to mean that these things in and of themselves do not transmit or cause harm through supernatural or hidden means but that Allah is ultimately in control and any fearful superstition around these is false.

If there be bad luck, it is in the house, and the wife, and the horse.

This hadith has been reported on the authority of Zuhri with other chains of transmitters but with slight variations of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but there is no mention of the word" Haqq"" (fact).

I said: Messenger of Allah, there were things we used to do in the pre-Islamic days. We used to visit Kahins, whereupon he said: Don't visit Kahins. I said: We used to take omens. He said: That is a sort of personal whim of yours, so let it not prevent you (from doing a thing).

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

'A'isha reported that Allah's Messenger (ﷺ) commanded the killing of a snake having stripes over it, for it affects eyesight and miscarries pregnancy.

The short-tailed snake and the snake having stripes over it should be killed.

Find it out and kill it. Abu Lubaba said: Don't kill them, for Allah's Messenger (ﷺ) forbade the killing of the snakes found in houses.

This hadith has been transmitted by Ibrahim b. Sa'd b. Malik on the authority of his father.

Umar b. Khattab set out for Syria. As he came at Sargh (a town by the side of Hijaz on the way to Syria), there met him the commander of the forces, Abu Ubaida b. Jandb, and his companions. They informed him that a scourge had broken out in Syria. Ibn 'Abbas further reported that 'Umar said: Call to me tile earliest emigrants. So I called them. He (Hadrat 'Umar) sought their advice, and they told him that the scourge had broker, out in Syria. There was a difference of opinion (whether they should proceed further or go back to their homes in such a situation). Some of them said: You ('Umar) have set forth for a task, and, therefore, we would not advise you to go back, whereas some of them said: You have along with you the remnants (of the sacred galaxy) of men and (the blessed) Companions of Allah's Messenger (ﷺ), so we would not advise you to go forth towards this calamity (with such eminent persons and thus expose them deliberately to a danger). He (Hadrat 'Umar) said: You can now go away. He said: Call to me the Ansar. So I called them to him, and he consulted them, and they trod the same path as was trodden by the Muhajirin, and they differed in their opinions as they had differed. He said: Now, you can go. He again said: Call to me the old persons of the Quraish who had migrated before the Victory (that is the Victory of Mecca), so I called them (and Hadrat 'Umar consulted them) and not even two persons differed (from the opinion held by the earlier delegates). They said: Our opinion is that you better go back along with the people and do not make them go to this scourge, So 'Umar made announcement to the people: In the morning I would be on the back of my side. So they (set forth in the morning), whereupon Abu 'Ubaida b. Jarrah said: Are you going to run away from the Divine Decree? Thereupon 'Umar said: Had it been someone else to say this besides you! 'Umar (in fact) did not approve of his opposing (this decision) and he said: Yes, we are running from the Divine Decree (to the) Divine Decree. You should think if there had been camels for you and you happened to get down in a valley having two sides, one of them covered with verdure and the other being barren, would you not (be doing) according to the Divine Decree if you graze them in verdure? And in case you graze them in the barren land (even then you would be grazing them) according to the Divine Decree. There happened to come 'Abd al-Rahman b. 'Auf and he had been absent in connection with some of his needs. He said: I have with me a knowledge of it, that I heard Allah's Messenger (ﷺ) as saying: If you hear of its presence (the presence of plague) in a land, don't enter it, but if it spreads in the land where you are, don't fly from it. Thereupon 'Umar b. Khattab praised Allah and then went back?

There is no transitive disease, no evil omen, no safar, no hama. A desert Arab said: Allah's, Messenger.... The rest of the hadith is the same.

There is no transitive disease, no huma, no star promising rain, no safar.

I heard Allah's Messenger (ﷺ) as saying: There is no divination but the best type is the good omen. It was said to Allah's Messenger (ﷺ): What is good omen? Thereupon he said: A good word which one of you hears.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

There is no transitive disease, no divination, but good omen pleases me. It was said: What is good omen? He said: Sacred words.

There is no transitive disease, no ill omen, and bad luck is lound in the house, or wife or horse.Note: The majority of scholars interpret this to mean that these things in and of themselves do not transmit or cause harm through supernatural or hidden means but that Allah is ultimately in control and any fearful superstition around these is false.

This hadith has been narrated on the authority of Sahl b. Sa'd with a different chain of transmitters.