Two men from the tribe of Banu Amir came to visit Ayesha and told her that Abu Hurayra was narrating from the Prophet ﷺ that he said, "Bad omens are found in the house, the woman, and the horse."She became furious, so much so that one part of her seemed to fly to the sky and another to the earth, and she said, "By the One who revealed the Criterion to Muhammad, the Messenger of Allah ﷺ never said this. What he said was that the people of the Age of Ignorance used to take bad omens from such things."In another narration, Ayesha then recited, "No disaster strikes upon the earth or among yourselves except that it is in a register" [Hadid 57:22].
دخل رجلان من بني عامر على عائشة فأخبراها أن أبا هريرة يحدث عن النبي ﷺ أنه قال: الطيرة من الدار والمرأة والفرس، فغضبت فطارت شقة منها في السماء، وشقة في الأرض، وقالت: والذي أنزل الفرقان على محمد ما قالها رسول الله ﷺ قط، إنما قال: كان أهل الجاهلية يتطيرون من ذلك. وفي رواية: ثم قرأت عائشة {ما أصاب من مصيبة في الأرض ولا في أنفسكم إلا في كتاب} [سورة الحديد: ٢٢].
Ahmad (26034, 26088) narrated it, and Hakim (2/479) narrated it in abbreviated form, and from him Bayhaqi (8/140) narrated it, via the route of Qatada, from Abu Hassan Aaraj, and he related it. The wording is that of Ahmad. Its chain is hasan because of Abu Hassan Aaraj, who is Muslim bin Abdullah Basri, for he is truthful. Ahmad said, "His hadith is straightforward" or "his hadith is close to sound." Abu Zura said, there is no harm in him, and Ibn Main deemed him reliable. Hakim said, "This is a hadith sahih in chain, though the two of them did not include it." Yet despite the hasan status of its chain, this should be understood as meaning that Abu Hurairah did not retain the beginning of the hadith. For the Prophet ﷺ used to relate about the people of pre-Islamic ignorance that they used to see omens in the house, the woman, and the horse, so Abu Hurairah heard the end of the hadith but did not hear its beginning.Something similar to this has been narrated from Makhul, from Ayesha. Tayalisi narrated it in his Musnad (1641), except that Makhul did not hear directly from Ayesha. The widely transmitted narrations all deny the notion of ill omen, and Ayesha was among those who criticized Abu Hurairah for this. The conclusion regarding it is that all the conflicting narrations are either shadh or munkar, because some narrators related it by paraphrase and thereby erred.Among these narrations is what Bazzar (9660) and Tabarani in Awsat (9473) narrated via the route of Sabbah bin Muharib, who said, Dawud Awdi related to us, from his father, from Abu Hurairah, as a raised report, "Ill omen lies in the woman, the house, and the horse." In the wording of Tabarani, "If ill omen is to be found in anything..." Its chain includes Dawud bin Yazid Awdi, who is daif.Similar in meaning is what was narrated from Umar, who said, the Messenger of Allah ﷺ said, "Ill omen lies in three things, in the riding animal, the dwelling, and the woman." Abu Yaala (229) narrated it from Abu Hisham (who is Rafai), who said, Zayd bin Hubab related to us, who said, Abdullah bin Budayl bin Warqaa related to us, from Zuhri, from Salim bin Abdullah, from his father, from Umar, and he related it. Its chain includes Abdullah bin Budayl bin Warqaa, who is the Makki. Ibn Main said of him, salih. Ibn Adi said, he has hadiths in which additions to his text or chain are considered objectionable against him. Daraqutni said, daif. He alone related this hadith from Zuhri, the well known and prolific traditionist. Haythami said in Majma (5/104), "Abu Yaala narrated it, and its narrators are the narrators of the Sahih, except for Abdullah bin Budayl bin Warqaa, who is trustworthy, but Abu Hisham Rafai, who is the teacher of Abu Yaala, said that it is an error."Likewise, what was narrated from Hakeem bin Muawiya is not sound. He said, I heard the Prophet ﷺ say, "There is no such thing as ill omen, but good fortune may be found in the house, the woman, and the horse." Tirmidhi (2824) narrated it from Ali bin Hajar, who said, Ismail bin Ayyash related to us, from Sulayman bin Sulaym, from Yahya bin Jabir Tai, from Muawiya bin Hakeem, from his uncle Hakeem bin Muawiya, and he related it. Muawiya bin Hakeem is majhul, and Yahya bin Jabir Tai alone related from him. Ibn Majah (1993) narrated it through another route from Ismail bin Ayyash, and in it, from Hakeem bin Muawiya, from his uncle Mukhaymir bin Muawiya, but this is an error, and the correct version is that it is Hakeem bin Muawiya, as Abu Hatim stated in Ilal Hadith (2409). Hafiz also weakened it in Fath al-Bari (6/62), saying, its chain contains weakness, along with its conflict with the sahih hadiths.