Majmu' al-FatawaIbn Taimiya

please the Prophet, may Allah bless him and grant him peace. This is when a person sets out trusting in Allah and hears a good word:

“He liked good omens and disliked taking ill omens.”

A good omen reinforces what a person has undertaken with Allah’s permission and in reliance upon Him, whereas taking an ill omen runs counter to this. It is therefore disliked for a person to take ill omens. Such omens harm only those who heed them, because they have harmed themselves; they do not harm those who rely upon Allah. The purpose here is not to discuss these matters or explain why they sometimes prove correct and repeatedly prove wrong.

Rather, the point is that people deliberately tell many lies concerning these practices, even when the practices have given no indication of what they claim. Likewise, many people deliberately lie about dreams, although these include righteous dreams, which constitute one of the forty-six parts of prophethood. Similarly, the jinn would mix a hundred lies with a word they heard from heaven and then convey it to the soothsayers. Thus, it is established in Sahīh Muslim:

“Mu‘āwiyah ibn al-Hakam al-Sulamī reported: I said, ‘O Messenger of Allah, I have only recently left the time of ignorance, and Allah has brought Islam. Some men among us visit soothsayers.’

“He replied, ‘Do not visit them.’

“I said, ‘Some men among us take ill omens.’

“He replied, ‘That is something they feel in their hearts, but it must not deter them.’

“I said, ‘Some men among us draw lines.’

“He replied, ‘One of the prophets used to draw lines; whoever matches his lines is right.’”

If abundant lies may be deliberately introduced even into things that are parts of prophethood or reports from the angels, what, then, of something inherently inconsistent, with no firm foundation? This is why you find that most people whose religion is corrupt engage in falsehoods concerning events in the world, such as those who hold that the Creator and creation are one. For Ibn ‘Arabī, in his book “‘Anqā’ Mughrib” and elsewhere, foretold many future events

يُعْجِبُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ أَنْ يَخْرُجَ مُتَوَكِّلًا عَلَى اللَّهِ فَيَسْمَعُ الْكَلِمَةَ الطَّيِّبَةَ: {وَكَانَ يُعْجِبُهُ الْفَأْلُ وَيَكْرَهُ الطِّيَرَةَ} لِأَنَّ الْفَأْلَ تَقْوِيَةٌ لِمَا فَعَلَهُ بِإِذْنِ اللَّهِ وَالتَّوَكُّلِ عَلَيْهِ وَالطِّيَرَةُ مُعَارِضَةٌ لِذَلِكَ فَيُكْرَهُ لِلْإِنْسَانِ أَنْ يَتَطَيَّرَ وَإِنَّمَا تَضُرُّ الطِّيَرَةُ مَنْ تَطَيَّرَ لِأَنَّهُ أَضَرَّ نَفْسَهُ. فَأَمَّا الْمُتَوَكِّلُ عَلَى اللَّهِ فَلَا. وَلَيْسَ الْمَقْصُودُ ذِكْرَ هَذِهِ الْأُمُورِ وَسَبَبَ إصَابَتِهَا تَارَةً وَخَطَئِهَا تَارَاتٍ. وَإِنَّمَا الْغَرَضُ: أَنَّهُمْ يَتَعَمَّدُونَ فِيهَا كَذِبًا كَثِيرًا مِنْ غَيْرِ أَنْ تَكُونَ قَدْ دَلَّتْ عَلَى ذَلِكَ دَلَالَةً كَمَا يَتَعَمَّدُ خَلْقٌ كَثِيرٌ الْكَذِبَ فِي الرُّؤْيَا الَّتِي مِنْهَا الرُّؤْيَا الصَّالِحَةُ وَهِيَ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنْ النُّبُوَّةِ وَكَمَا كَانَتْ الْجِنُّ تَخْلِطُ بِالْكَلِمَةِ تَسْمَعُهَا مِنْ السَّمَاءِ مِائَةَ كِذْبَةٍ ثُمَّ تُلْقِيهَا إلَى الْكُهَّانِ. وَلِهَذَا ثَبَتَ فِي صَحِيحِ مُسْلِمٍ {عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِي قَالَ: قُلْت: يَا رَسُولَ اللَّهِ إنِّي حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ وَقَدْ جَاءَ اللَّهُ بِالْإِسْلَامِ وَإِنَّ مِنَّا رِجَالًا يَأْتُونَ الْكُهَّانَ. قَالَ: فَلَا تَأْتِهِمْ. قَالَ: قُلْت: وَمِنَّا رِجَالٌ يَتَطَيَّرُونَ. قَالَ: ذَاكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ فَلَا يَصُدُّهُمْ. قَالَ: قُلْت: وَمِنَّا رِجَالٌ يَخُطُّونَ. قَالَ: كَانَ نَبِيٌّ مِنْ الْأَنْبِيَاءِ يَخُطُّ فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ} . فَإِذَا كَانَ مَا هُوَ مِنْ أَجْزَاءِ النُّبُوَّةِ وَمِنْ أَخْبَارِ الْمَلَائِكَةِ مَا قَدْ يُتَعَمَّدُ فِيهِ الْكَذِبُ الْكَثِيرُ فَكَيْفَ بِمَا هُوَ فِي نَفْسِهِ مُضْطَرِبٌ لَا يَسْتَقِرُّ عَلَى أَصْلٍ؟ فَلِهَذَا تَجِدُ عَامَّةَ مَنْ فِي دِينِهِ فَسَادٌ يَدْخُلُ فِي الْأَكَاذِيبِ الْكَوْنِيَّةِ مِثْلُ أَهْلِ الِاتِّحَادِ. فَإِنَّ ابْنَ عَرَبِيٍّ - فِي كِتَابِ " عَنْقَاءِ مُغْرِبٍ " وَغَيْرِهِ - أَخْبَرَ بِمُسْتَقْبَلَاتٍ كَثِيرَةٍ

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