I say: Its narrators are trustworthy—narrators used by Muslim—apart from this Ma‘rūf, whom Ibn Ḥibbān alone declared trustworthy. Ibn Lahī‘ah also narrated from him, and al-Taqrīb states that he is acceptable.

I say: Thus, the hadith is good, Allah willing, for it has another route with the wording: “There is no contagion, no hāmah (the superstition of an ill-omened bird); the best omen is the favorable omen; and the evil eye is real.” Aḥmad recorded it (2/477) through the route of Sa‘īd al-Jurayrī, from Muḍārib ibn Ḥazn, from Abū Hurayrah, as a report attributed to the Prophet.

Ibn Mājah narrated from this route only its final statement. It is reported by al-Bukhārī and Muslim through another route from him; see it below, Allah willing, under 1248. The narrators of this chain, too, are trustworthy narrators used by both al-Bukhārī and Muslim, apart from this Muḍārib. Al-‘Ijlī declared him trustworthy, and Qatādah also narrated from him; al-Taqrīb states that he is acceptable. Thus, in light of the preceding report, the hadith is good, Allah the Exalted willing.

The hadith has also been narrated with the wording: “There is no contagion, no belief in ill omens, no superstition associated with Ṣafar, no hāmah (an ill-omened bird), no harm caused by envy, and the evil eye is real.” Aḥmad recorded it (2/222) through the route of Rushdayn ibn Sa‘d, from al-Ḥasan ibn Thawbān, from Hishām ibn Abī Ruqayyah, from ‘Abd Allāh ibn ‘Amr ibn al-‘Āṣ, as a report attributed to the Prophet.

I say: This is a weak chain because of this Rushdayn, for he is weak, as stated in al-Taqrīb; the rest of its narrators are trustworthy.

782 — “There is no contagion, no belief in ill omens, no superstition associated with Ṣafar, and no hāmah. A Bedouin said: ‘What of camels that are in the sand like gazelles, then a mangy camel mingles with them and makes them mangy?’ He said: ‘Then who infected the first one?’”