Explanation of the author's statement: His saying (that divination, drawing lines, and taking omens are from the jibt).

The Shaykh : Al-'iyafah is a verbal noun from 'afa, ya'ifu, 'iyafah; 'afa, ya'ifu, 'iyafah. What does 'afa mean? Al-'iyafah is driving away birds, but is driving away birds for taking a bad omen or a good omen? Because driving away birds has categories. Sometimes one drives them away for hunting, as the scholars mentioned in the chapter on hunting that training birds is done by driving them away when one calls out, so that they respond when called. So here we say that driving away birds must be qualified... for taking a bad omen or a good omen.
Taking a bad omen among the Arabs has rules in this matter. For example, if the bird is driven away and goes to the left, they take a bad omen; if it goes to the right, they take a good omen; if it goes forward, I do not know, do they stop or repeat the driving away? And if it goes backward, it appears that they take a bad omen, like the left. This is undoubtedly from the jibt, as in the hadith. As for driving them away to train them or to hunt with them, that is not from this category.
Second: He says: Al-Tariq: 'Awf explained it: "as a line drawn on the ground". It seems to be from the word for a path, from the paths of the earth, which one treads upon when walking on them. So drawing lines on it is like walking on it, affecting it, so the mark on the ground is like the mark of walking on it. And the meaning of "a line drawn on the ground": now, if you draw a line on the ground to be a sutrah for me in prayer, does it fall under the hadith?
The student: No.

The Shaykh : Does it fall under it? If you draw a line on the ground to indicate its boundaries? It does not fall under it. So what is the line drawn on the ground? This is known among them: a line drawn on the ground, they strike it in the sand by way of sorcery and fortune-telling, and women do it, drawing lines, and Allah knows best about its form, and they say such and such happened or such and such is going to happen, and this is known among them. So it is a type of sorcery. As for the jibt, the Prophet (peace and blessings be upon him) said: And it has been established for us that the jibt is? Sorcery. And with this, "min" (from) is for partiality, meaning these two types are from? From the jibt. So "min" is for partiality; this is the correct view regarding it, and it is not for specification, nor is it explanatory.
The student: And taking omens.

The Shaykh : Taking omens, yes. Taking omens is also from the jibt. Do you have taking omens?
The student: ... .

The Shaykh : Huh? And taking omens, correct. Taking omens is also from the jibt. Al-Tayrah is on the pattern of fi'lah, and it is a verbal noun from tatta'ayyara, and its verbal noun is tatta'ayyara. The verbal noun from tatta'ayyara is tatta'ayyura, and al-tayrah is a fi'lah, a verbal noun from tatta'ayyara. Its origin is taking a bad omen, but it was attributed to birds because most of what they take bad omens from are birds, so it was attached to them. Otherwise, al-tayrah, its general definition, is taking a bad omen from something seen or heard. And it was said: taking a bad omen from something known. Taking a bad omen from something known is more comprehensive; taking a bad omen from something known includes what is seen and what is heard, and what is not seen or heard, such as taking a bad omen from time. Taking a bad omen from time. So then, what is the meaning of tatta'ayyur? Taking a bad omen from something known. Taking a bad omen from something known, whether it is seen or heard, whether it is time or place. This is tatta'ayyur. And its origin is taken from? From birds, because most of the taking of bad omens among the Arabs is with them, so every taking of a bad omen was called tatta'ayyur and tayrah.
And the Arabs used to take bad omens from birds, as we said a moment ago, and they took bad omens from places, and they took bad omens from times, and they took bad omens from people. And all of this, the Prophet (peace and blessings be upon him) said: . And when a person opens the door of taking bad omens for himself, the world becomes narrow for him. When he opens the door of taking bad omens for himself, the world becomes narrow for him, and he begins to imagine that everything is a bad omen. Until now there are people who, when they wake up and leave their house, and then they meet a man who has only one eye, they take a bad omen and say, "Today is a bad day," and they close their shop and neither buy nor sell, and I seek refuge in Allah. And some of them used to take a bad omen from Wednesday and say that it is a bad day and bad luck. And some of them used to take a bad omen from the month of Shawwal, especially in marriage; if a person married in Shawwal, it would be a loss. And 'Aishah used to refute this bad omen because the Messenger (peace and blessings be upon him) contracted marriage with her in Shawwal and consummated the marriage with her in Shawwal. So she said: And the answer? No one. And yet her marriage was in Shawwal and the consummation with her was in Shawwal. So the important thing is that this taking of bad omens, a person must not let it come to mind, because it spoils his life. Rather, what is befitting, as the Messenger (peace and blessings be upon him) liked a good omen, is that a person takes a good omen with good and does not take a bad omen. Likewise, some people, when they try a matter once after another, take a bad omen that they will not succeed in it, so they leave it. And this is also a mistake. Whatever you see benefit in, do not be lazy about it in the first attempt. Try once after another until Allah opens the door for you. Yes.
And his saying: Al-Hasan says: "that the jibt is the whispering of Satan". The whispering of Satan. The Shaykh, the author of *Taysir al-'Aziz al-Hamid*, says: "that he did not find any statement in it". It appears to me that the whispering of Satan means the inspiration of Satan, meaning that these things are from his inspiration. These things are from the inspiration and dictation of Satan to the person. And it is undoubtedly disbelief for the one who receives his orders from the inspiration of the devils; this is a type of disbelief. If these things are from the jibt, from sorcery, they become types of it, types of it. So what is the aspect of al-'iyafah being from sorcery? The aspect of that is: that the person relies on a matter that has no reality, or not? The bird going right, or left, or forward, or backward, what does that mean regarding the events and occurrences that happen to you? Is there a basis or not? This reliance on this action has no basis and no cause. Likewise, as for al-'iyafah, is al-tariq from sorcery or not? It is clear that it is from sorcery because they use it in sorcery. What is the aspect of al-tayrah being from sorcery? Exactly like al-'iyafah, exactly like al-'iyafah. Yes. And the chapter on what has come regarding taking omens will come to us, if Allah wills, a separate chapter, so that we know what is excepted from it, because taking a bad omen may occur in some things, as will come, if Allah wills.