Maqivi в 16:53, 9 сентября 2021

2021-09-09T16:53:57Z

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	<small>A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).</small>		<small>A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).</small>
	\|}		\|}

			{{Литература1}}
			* {{Bukhārī}}
			* {{book-ar\|Damīrī\|Ḥayāt\|}}
			* {{book-ar\|Ibn ʿAbd Rabbihi\|al-ʿIqd al-farīd, 4 vols.\|Cairo 1928}}
			* {{book-ar\|Ibn al-Athīr\|Usd al-ghāba fī maʿrifat al-ṣaḥāba, 7 vols.\|Cairo 1970-3}}
			* {{book-ar\|Ibn Isḥāq\|Sīra\|}}
			* {{book-ar\|Ibn Qutayba\|ʿUyūn al-akhbār, 4 vols.\|Cairo 1973}}
			* {{book-ar\|Ibn Saʿd\|Ṭabaqāt\|}}
			* {{book-ar\|Ibshīhī\|Kitāb al-Mustaṭraf fī kull fann mustaẓraf, 2 vols.\|Cairo 1902}}
			* {{book-ar\|Qasṭallānī\|Irshād al-sarī li-sharḥ Ṣaḥīḥ al-Bukhārī, 8 vols.\|Baghdad 1971}}
			* {{Ṭabarī}}
			* {{Ṭabarī/Taʾrīkh}}
			* {{book-ar\|al-Zabīdī\|Tāj al-ʿarūs\|}}
			{{Литература2}}
			* {{book-ar\|al-Ālūsī, Saʿīd Maḥmūd Shukrī\|Bulūgh al-arab fī maʿrifat aḥwāl al-ʿarab, 3 vols.\|Cairo 1924}}
			* {{book\|E. Doutté\|Magie et religion dans l'Afrique du Nord\|Paris 1909\|lang=fr}}
			* {{book\|E.L. Ehrlich\|Der Traum im alten Testament\|Berlin 1953\|lang=de}}
			* {{book\|T. Fahd\|La divination arabe. Études religieuses, sociologiques et folkloriques du milieu natif de l'Islam\|Leiden 1966, Paris 1987\|lang=fr}}
			* {{book\|T. Fahd\|Le panthéon des l'Arabie centrale à la veille de l'hégire\|Paris 1968\|lang=fr}}
			* {{book\|J.G. Février\|L'histoire de l'écriture\|Paris 1942\|lang=fr}}

Maqivi в 23:14, 8 сентября 2021

2021-09-08T23:14:59Z

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Maqivi переименовал страницу Обсуждение:Предсказание в Обсуждение:Предсказания в Коране

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Maqivi: Новая страница: «== Encyclopaedia of the Qurʾān == {| |Предсказание в Коране — интерпретация предзнаменований или вдох…»

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Новая страница: «== Encyclopaedia of the Qurʾān == {| |Предсказание в Коране — интерпретация предзнаменований или вдох…»

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← Предыдущая версия		Версия от 16:53, 9 сентября 2021
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	<small>A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).</small>		<small>A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).</small>
	\|}		\|}

			{{Литература1}}
			* {{Bukhārī}}
			* {{book-ar\|Damīrī\|Ḥayāt\|}}
			* {{book-ar\|Ibn ʿAbd Rabbihi\|al-ʿIqd al-farīd, 4 vols.\|Cairo 1928}}
			* {{book-ar\|Ibn al-Athīr\|Usd al-ghāba fī maʿrifat al-ṣaḥāba, 7 vols.\|Cairo 1970-3}}
			* {{book-ar\|Ibn Isḥāq\|Sīra\|}}
			* {{book-ar\|Ibn Qutayba\|ʿUyūn al-akhbār, 4 vols.\|Cairo 1973}}
			* {{book-ar\|Ibn Saʿd\|Ṭabaqāt\|}}
			* {{book-ar\|Ibshīhī\|Kitāb al-Mustaṭraf fī kull fann mustaẓraf, 2 vols.\|Cairo 1902}}
			* {{book-ar\|Qasṭallānī\|Irshād al-sarī li-sharḥ Ṣaḥīḥ al-Bukhārī, 8 vols.\|Baghdad 1971}}
			* {{Ṭabarī}}
			* {{Ṭabarī/Taʾrīkh}}
			* {{book-ar\|al-Zabīdī\|Tāj al-ʿarūs\|}}
			{{Литература2}}
			* {{book-ar\|al-Ālūsī, Saʿīd Maḥmūd Shukrī\|Bulūgh al-arab fī maʿrifat aḥwāl al-ʿarab, 3 vols.\|Cairo 1924}}
			* {{book\|E. Doutté\|Magie et religion dans l'Afrique du Nord\|Paris 1909\|lang=fr}}
			* {{book\|E.L. Ehrlich\|Der Traum im alten Testament\|Berlin 1953\|lang=de}}
			* {{book\|T. Fahd\|La divination arabe. Études religieuses, sociologiques et folkloriques du milieu natif de l'Islam\|Leiden 1966, Paris 1987\|lang=fr}}
			* {{book\|T. Fahd\|Le panthéon des l'Arabie centrale à la veille de l'hégire\|Paris 1968\|lang=fr}}
			* {{book\|J.G. Février\|L'histoire de l'écriture\|Paris 1942\|lang=fr}}

← Предыдущая версия		Версия от 23:14, 8 сентября 2021
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	Странный ḥadīth, который заставил «Эйшу дрожать от негодования», говорит: «Сира находится в женщине, в жилище и в звере ношения» (Ибн Кутайба, "Уюн, 146-7). Здесь нет вопроса об орнитомантии, но о домашних предсказаниях, которые человек черпает из жестов и слов своей жены, жителей его дома и орудий и животных, которые находятся на его службе. Это Шира в самом широком смысле, и это то значение, которое она имеет в трех куранских стихах, которые были указаны в начале этого раздела (для онматоманизма, см. Fahd, Divination, 452, id., Fa’l).		Странный ḥadīth, который заставил «Эйшу дрожать от негодования», говорит: «Сира находится в женщине, в жилище и в звере ношения» (Ибн Кутайба, "Уюн, 146-7). Здесь нет вопроса об орнитомантии, но о домашних предсказаниях, которые человек черпает из жестов и слов своей жены, жителей его дома и орудий и животных, которые находятся на его службе. Это Шира в самом широком смысле, и это то значение, которое она имеет в трех куранских стихах, которые были указаны в начале этого раздела (для онматоманизма, см. Fahd, Divination, 452, id., Fa’l).
	\|Foretelling in the Qurʾān — The interpretation of omens or inspired or mystic knowledge of what will occur. Leaving aside prophecy (nubuwwa, see prophets and prophethood), which is clairvoyance of a different order and deserves to be treated separately, the Qurʾān and ḥadīth mention a great number of procedures used for penetrating the secrets of God and foreseeing the human fate (q.v.; see also hidden and the hidden). As in the case of divination (q.v.), foretelling connotes an association with pre-Islamic paganism (see pre-islamic arabia and the qurʾān). A prayer is attributed to the Prophet which seems to legitimize recourse to such procedures: "My God, " so he prays, «there is no ill omen (ṭayr) but the ¶ one that you allow (illā ṭayruka), there is no good omen (khayr khayr) but yours, there is no God but you and no might and power but in you» (Ibn Qutayba, ʿUyūn, ii, 146, who attributes it to Ibn ʿAbbās; Ibn Saʿd, Ṭabaqāt, iv, 2, 13, who attributes it to ʿAbdallāh b. ʿAmr b. al-ʿĀṣ; Ibn ʿAbd Rabbihi, ʿIqd, i, 397; Ibshīhī, al-Mustaṭraf, ii, 181 cited in Fahd, Divination, 437, n. 5).		\|Foretelling in the Qurʾān — The interpretation of omens or inspired or mystic knowledge of what will occur. Leaving aside prophecy (nubuwwa, see prophets and prophethood), which is clairvoyance of a different order and deserves to be treated separately, the Qurʾān and ḥadīth mention a great number of procedures used for penetrating the secrets of God and foreseeing the human fate (q.v.; see also hidden and the hidden). As in the case of divination (q.v.), foretelling connotes an association with pre-Islamic paganism (see pre-islamic arabia and the qurʾān). A prayer is attributed to the Prophet which seems to legitimize recourse to such procedures: "My God, " so he prays, «there is no ill omen (ṭayr) but the ¶ one that you allow (illā ṭayruka), there is no good omen (khayr khayr) but yours, there is no God but you and no might and power but in you» (Ibn Qutayba, ʿUyūn, ii, 146, who attributes it to Ibn ʿAbbās; Ibn Saʿd, Ṭabaqāt, iv, 2, 13, who attributes it to ʿAbdallāh b. ʿAmr b. al-ʿĀṣ; Ibn ʿAbd Rabbihi, ʿIqd, i, 397; Ibshīhī, al-Mustaṭraf, ii, 181 cited in Fahd, Divination, 437, n. 5).


	The attention devoted to clairvoyance, foreseeing and foretelling in Islamic literature is considerable. In the second part of T. Fahd’s La divination arabe, foretelling is classified according to the following procedures: 1) divination by lots (cleromancy, pp. 179—245), 2) divination by dreams (oneiromancy, pp. 247—367), 3) physiognomic (pp. 369—429), and 4) omens (pp. 431—519). The topic to be treated here is the possible appearance of such procedures in the Qurʾān and their explanation in ḥadīth and exegetical commentary (tafsīr, see ḥadīth and the qurʾān; exegesis of the qurʾān: classical and medieval).		The attention devoted to clairvoyance, foreseeing and foretelling in Islamic literature is considerable. In the second part of T. Fahd’s La divination arabe, foretelling is classified according to the following procedures: 1) divination by lots (cleromancy, pp. 179—245), 2) divination by dreams (oneiromancy, pp. 247—367), 3) physiognomic (pp. 369—429), and 4) omens (pp. 431—519). The topic to be treated here is the possible appearance of such procedures in the Qurʾān and their explanation in ḥadīth and exegetical commentary (tafsīr, see ḥadīth and the qurʾān; exegesis of the qurʾān: classical and medieval).
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	Pre-Islamic Arabs used various cleromantic techniques to probe the will of the divinity, some of which are explicitly condemned in the Qurʾān on account of their pagan character: al- istiqsām bi-l-azlām (cf. q 5:3, 90) and maysir (q 2:219; 5:90-91). The Qurʾān is silent on two other procedures (although it is attested that the Prophet made use of them): al- ḍarb bi-l-qidāḥ, which indicates all other forms of lottery, and al- qurʿa, which designates drawing lots.		Pre-Islamic Arabs used various cleromantic techniques to probe the will of the divinity, some of which are explicitly condemned in the Qurʾān on account of their pagan character: al- istiqsām bi-l-azlām (cf. q 5:3, 90) and maysir (q 2:219; 5:90-91). The Qurʾān is silent on two other procedures (although it is attested that the Prophet made use of them): al- ḍarb bi-l-qidāḥ, which indicates all other forms of lottery, and al- qurʿa, which designates drawing lots.

			<small>a) al-istiqsām bi-l-azlām. This qurʾānic expression indicates belomancy, i.e. "divining arrows, " as practised in Arab sanctuaries. It designates more specifically the sacred arrows of Hubal in the Kaʿba (q.v.), those of Dhū-l-Khalaṣa in Tabāla (cf. Fahd, Panthéon, 95 f. and 61 f.), and those that the nomads (q.v.) took along with their holy stones in their migrations. They were sticks ¶ that were shaken in a sack or quiver and not arrows to be shot. They apparently were part of the cultic baggage for which the soothsayer (kāhin, see soothsayers) of the nomadic tribes and the custodian (sādin) of the sanctuaries were responsible (cf. the Hebrew qosēm, Num 22:7; Deut 18:10, 14; Isa 3:2; Jer 19:8-9). The sack that contained them had to be attached to the holy stone or somehow included with the priest’s attire in the manner of the Urīm and Tumīm with the Hebrew nomads, which formed an integral part of the ephod (i.e. high priest’s garment) at all stages of its evolution (cf. Fahd, Divination, 138 f.).</small>
	a) al-istiqsām bi-l-azlām. This qurʾānic expression indicates belomancy, i.e. "divining arrows, " as practised in Arab sanctuaries. It designates more specifically the sacred arrows of Hubal in the Kaʿba (q.v.), those of Dhū-l-Khalaṣa in Tabāla (cf. Fahd, Panthéon, 95 f. and 61 f.), and those that the nomads (q.v.) took along with their holy stones in their migrations. They were sticks ¶ that were shaken in a sack or quiver and not arrows to be shot. They apparently were part of the cultic baggage for which the soothsayer (kāhin, see soothsayers) of the nomadic tribes and the custodian (sādin) of the sanctuaries were responsible (cf. the Hebrew qosēm, Num 22:7; Deut 18:10, 14; Isa 3:2; Jer 19:8-9). The sack that contained them had to be attached to the holy stone or somehow included with the priest’s attire in the manner of the Urīm and Tumīm with the Hebrew nomads, which formed an integral part of the ephod (i.e. high priest’s garment) at all stages of its evolution (cf. Fahd, Divination, 138 f.).


	As with all cleromantic procedures, belomancy consists in leaving to chance the task of revealing the will or the thought of the divinity. The answer is obtained in two different ways: a) by asking the question explicitly, to which the divinity replies with «yes» or «no» and b) by successive elimination, as one singles out, for example, a culprit in a crowd. In such a manner Saul (q.v.) discovered that his son, Jonathan (q.v.), had violated a prohibition (I Sam 14:37 f.). A further example of belomancy is the collection of a set of symbolic signs, each of which corresponds to a group of ideas (adversity, woman, war, etc.), expressing more or less vaguely all possible eventualities in a given situation. Thus, an ideal world in miniature is constructed, a sort of microcosm in which the events correspond to those in the real world and which, consequently, enable these to be foreseen or divined (Février, Histoire de l'écriture, 509).		As with all cleromantic procedures, belomancy consists in leaving to chance the task of revealing the will or the thought of the divinity. The answer is obtained in two different ways: a) by asking the question explicitly, to which the divinity replies with «yes» or «no» and b) by successive elimination, as one singles out, for example, a culprit in a crowd. In such a manner Saul (q.v.) discovered that his son, Jonathan (q.v.), had violated a prohibition (I Sam 14:37 f.). A further example of belomancy is the collection of a set of symbolic signs, each of which corresponds to a group of ideas (adversity, woman, war, etc.), expressing more or less vaguely all possible eventualities in a given situation. Thus, an ideal world in miniature is constructed, a sort of microcosm in which the events correspond to those in the real world and which, consequently, enable these to be foreseen or divined (Février, Histoire de l'écriture, 509).
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	The development of belomancy among the Arabs (q.v.) finally led to ever more precise designations being ascribed to the arrows, so as to leave no doubts about the answer of the oracle. To the primitive arrows, which only bore mention of the words «yes» or "no, " «good» or "bad, " ¶ «do» or "don’t, " were added other arrows that bore precise announcements related to the circumstances, like "leave (for a journey), " "don’t leave, " "(act) immediately, " "wait, " "take one’s turn at the water, " "being of pure descent, " "not being so, " "pay off the blood price (see blood money), " etc. Blank arrows (without inscriptions) were given precise meanings according to the occasion, as explicitly agreed upon between the sādin and his consultants. Thus, every dispute could be resolved, thanks to the oracle of shaken arrows. It should be noted, however, that the abundance of designations given to the arrows of Hubal contrasts widely with the sobriety of the belomantic oracle of Dhū l-Khalaṣa, who only knew "imperative (āmir), " «prohibitive (nāhī)» and «expectative (mutarabbiṣ).» See Fahd’s La divination arabe (185 f.) for the use of these oracles during the lifetime of the Prophet.		The development of belomancy among the Arabs (q.v.) finally led to ever more precise designations being ascribed to the arrows, so as to leave no doubts about the answer of the oracle. To the primitive arrows, which only bore mention of the words «yes» or "no, " «good» or "bad, " ¶ «do» or "don’t, " were added other arrows that bore precise announcements related to the circumstances, like "leave (for a journey), " "don’t leave, " "(act) immediately, " "wait, " "take one’s turn at the water, " "being of pure descent, " "not being so, " "pay off the blood price (see blood money), " etc. Blank arrows (without inscriptions) were given precise meanings according to the occasion, as explicitly agreed upon between the sādin and his consultants. Thus, every dispute could be resolved, thanks to the oracle of shaken arrows. It should be noted, however, that the abundance of designations given to the arrows of Hubal contrasts widely with the sobriety of the belomantic oracle of Dhū l-Khalaṣa, who only knew "imperative (āmir), " «prohibitive (nāhī)» and «expectative (mutarabbiṣ).» See Fahd’s La divination arabe (185 f.) for the use of these oracles during the lifetime of the Prophet.

	b) The maysir or game of chance (see gambling) is a cleromantic procedure of pagan character, and the fact that it is condemned in the Qurʾān, along with istiqsām and anṣāb (q 5:90), suggests its relation to idolatry (see idolatry and idolaters). The maysir is, however, also prohibited twice along with wine (q 2:219; 5:91; see intoxicants), on the grounds that, though they have their advantages, they constitute a grave transgression (see boundaries and precepts; prohibited degrees) and are an instrument in the hands of the demon (see devil) who can make use of them to sow enmity and hatred among the faithful, in order to keep them from praying and calling upon God.		<small>b) The maysir or game of chance (see gambling) is a cleromantic procedure of pagan character, and the fact that it is condemned in the Qurʾān, along with istiqsām and anṣāb (q 5:90), suggests its relation to idolatry (see idolatry and idolaters). The maysir is, however, also prohibited twice along with wine (q 2:219; 5:91; see intoxicants), on the grounds that, though they have their advantages, they constitute a grave transgression (see boundaries and precepts; prohibited degrees) and are an instrument in the hands of the demon (see devil) who can make use of them to sow enmity and hatred among the faithful, in order to keep them from praying and calling upon God.

	The fact that maysir and wine are considered to be transgressions (sing. ithm, see sin, major and minor) of the divine law suggests that their sinful character comes only from their association with the pagan cult. In fact, maysir had to be used to divide the ¶ meat of the sacrifice (q.v.; see also consecration of animals), and wine could be linked to a Dionysiac cult among the Nabateans, whose inscriptions make mention of a certain number of divinities who reject wine libations (E. Littmann, Deux inscriptions religieuses de Palmyre, in ja 9 t. 18 [1901], 386, cited in Fahd, Divination, 205, n. 3), which made Wellhausen (in Göttingische Gelehrte Anzeigen 164 [1902], 269) remark: «Eigentlich trinken arabische Götter überhaupt keinen Wein» (quoted in Dussaud, Pénétration, 146, n. 3). Dussaud adds, «Seule la diffusion du christianisme amena les poètes arabes antéislamiques à chanter le vin» (ibid.). From this, one can suppose that wine was taboo, as was pork, probably a heritage of the Syrian cults (cf. Fahd, Divination, 205, n. 3). One opinion, attributed to the Yemenite Ṭāwūs b. Kaysān (d. 106/724), affirms that drinking wine [constitutes part] of the [rituals for] concluding the pilgrimage (q.v.; ḥajj), the Prophet doing so during his last pilgrimage (Ibn Saʿd, Ṭabaqāt, ii, 1, 131). For the sake of conformity to qurʾānic legislation, Islam let this custom fall into disuse.		The fact that maysir and wine are considered to be transgressions (sing. ithm, see sin, major and minor) of the divine law suggests that their sinful character comes only from their association with the pagan cult. In fact, maysir had to be used to divide the ¶ meat of the sacrifice (q.v.; see also consecration of animals), and wine could be linked to a Dionysiac cult among the Nabateans, whose inscriptions make mention of a certain number of divinities who reject wine libations (E. Littmann, Deux inscriptions religieuses de Palmyre, in ja 9 t. 18 [1901], 386, cited in Fahd, Divination, 205, n. 3), which made Wellhausen (in Göttingische Gelehrte Anzeigen 164 [1902], 269) remark: «Eigentlich trinken arabische Götter überhaupt keinen Wein» (quoted in Dussaud, Pénétration, 146, n. 3). Dussaud adds, «Seule la diffusion du christianisme amena les poètes arabes antéislamiques à chanter le vin» (ibid.). From this, one can suppose that wine was taboo, as was pork, probably a heritage of the Syrian cults (cf. Fahd, Divination, 205, n. 3). One opinion, attributed to the Yemenite Ṭāwūs b. Kaysān (d. 106/724), affirms that drinking wine [constitutes part] of the [rituals for] concluding the pilgrimage (q.v.; ḥajj), the Prophet doing so during his last pilgrimage (Ibn Saʿd, Ṭabaqāt, ii, 1, 131). For the sake of conformity to qurʾānic legislation, Islam let this custom fall into disuse.</small>

	Thus, it appears, although without definitive proof, that the prohibition of wine in Islam is related to idolatry. The fact that the prohibition includes the game of maysir, which, according to Doutté (Magie et religion, 375), "a certainement la même origine que l' istiqsām, " leads one to believe that the latter had something to do with idolatry as well. It is not, however, out of the question that the game of maysir gave rise to drinking sessions and that their simultaneous condemnation was a mere consequence of this fact (for the modalities of the game, see Fahd, Divination, 207 f.).		Thus, it appears, although without definitive proof, that the prohibition of wine in Islam is related to idolatry. The fact that the prohibition includes the game of maysir, which, according to Doutté (Magie et religion, 375), "a certainement la même origine que l' istiqsām, " leads one to believe that the latter had something to do with idolatry as well. It is not, however, out of the question that the game of maysir gave rise to drinking sessions and that their simultaneous condemnation was a mere consequence of this fact (for the modalities of the game, see Fahd, Divination, 207 f.).
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	Three qurʾānic verses (q 7:131; 27:47; 36:18) allude to the ṭāʾir/ ṭīra, which originally referred to the consultation of the flight of birds, and, later, to the bad tidings that this was considered to foreshadow. The contrary of ṭīra is faʾl, the good omen. This term is not qurʾānic, but can be found in the ḥadīth, where the capacity is attributed to the Prophet of distinguishing between ṭīra and faʾl. «He said: ‘There is no ṭīra, al-faʾl is better.’ He was asked, ‘What is the faʾl?’ He replied, ‘It is the good word that every one of you can hear.» (cf. Wensinck, Concordance, v, 40; see seeing and hearing; hearing and deafness). Also attributed to the Prophet is the following: «The faʾl pleases me and I love a good faʾl» (Damīrī, Ḥayāt, 118). It is clear, then, that ṭīra is a bad faʾl. Elsewhere, he places the ṭīra alongside suspicion and jealousy, being three vices (see virtues and vices) from which no one can escape. He counsels those stricken by them not to come back following a bad omen, not to act on the basis of suspicion (q.v.) and not to harm someone because of jealousy (Ibn Qutayba, ʿUyūn, ii, 8; Ibn ʿAbd Rabbihi, ʿIqd, i, 226). He is also imputed of having said the following: «The ṭīra is idolatry (shirk)» (Bukhārī-Qasṭallānī, viii, 442 f. [ṭīra], 444 [faʾl]).		Three qurʾānic verses (q 7:131; 27:47; 36:18) allude to the ṭāʾir/ ṭīra, which originally referred to the consultation of the flight of birds, and, later, to the bad tidings that this was considered to foreshadow. The contrary of ṭīra is faʾl, the good omen. This term is not qurʾānic, but can be found in the ḥadīth, where the capacity is attributed to the Prophet of distinguishing between ṭīra and faʾl. «He said: ‘There is no ṭīra, al-faʾl is better.’ He was asked, ‘What is the faʾl?’ He replied, ‘It is the good word that every one of you can hear.» (cf. Wensinck, Concordance, v, 40; see seeing and hearing; hearing and deafness). Also attributed to the Prophet is the following: «The faʾl pleases me and I love a good faʾl» (Damīrī, Ḥayāt, 118). It is clear, then, that ṭīra is a bad faʾl. Elsewhere, he places the ṭīra alongside suspicion and jealousy, being three vices (see virtues and vices) from which no one can escape. He counsels those stricken by them not to come back following a bad omen, not to act on the basis of suspicion (q.v.) and not to harm someone because of jealousy (Ibn Qutayba, ʿUyūn, ii, 8; Ibn ʿAbd Rabbihi, ʿIqd, i, 226). He is also imputed of having said the following: «The ṭīra is idolatry (shirk)» (Bukhārī-Qasṭallānī, viii, 442 f. [ṭīra], 444 [faʾl]).

	A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).		<small>A strange ḥadīth which made ʿĀʾisha shiver with indignation says: «The ṭīra is in the woman, in the dwelling and in the beast of burden» (Ibn Qutayba, ʿUyūn, 146-7). There is no question of ornithomancy here, but of domestic foretellings that a man draws from the gestures and words of his wife, of the inhabitants of his house and of the tools and animals that are ¶ at his service. This is the ṭīra in its broadest sense, and this is the meaning it has in the three qurʾānic verses that were quoted at the beginning of this section (for the onomatomantic faʾl, see Fahd, Divination, 452; id., Faʾl).</small>
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