Ruling on seeking auspicious omens from the Mushaf
Question

                Instead of offering salaat al-istikhaarah, some people open the Holy Qur’an randomly, then they look for anything in the page that they have chosen of the Mushaf to give them a hint to help them make their decision. For example, there is a married daughter who came to live with her parents, because her husband is not giving her her rights, and she wants to get divorced. Her mother opened the Mushaf (at random) and there was the story of Moosa (peace be upon him) and his mother, (where Allah said to her): “but when you fear for him, then cast him into the river” [al-Qasas 28:7]. From this story, she understood that her daughter should go back to her husband. Can you explain this matter to me?
Praise be to Allah.
    Salaat 
    al-istikhaarah is a confirmed Sunnah that is proven in reports from the 
    Prophet (blessings and peace of Allah be upon him), and it cannot be 
    replaced by what you have mentioned about seeking auspicious omens in the 
    Qur’an. Rather this seeking omens in the Mushaf is haraam according to a 
    number of scholars, because it comes under the same heading as divination 
    with arrows. 

    Al-Qarraafi (may 
    Allah have mercy on him) said: With regard to the haraam pursuit of 
    auspicious omens, at-Tartooshi said in his commentary that looking for 
    auspicious omens in the Mushaf, geomancy, drawing lots, throwing grains of 
    barley (and interpreting the patterns in which they fall), and all such 
    things are haraam, because they come under the same heading as divination 
    with arrows. During the Jaahiliyyah, they had arrows or pieces of wood, on 
    one of which was written “Do it”; on other arrows were written the words “Do 
    not do it” and “Not clear (or try again)”. A person would draw one of them, 
    and if he found the words “Do it” he would go ahead with what he was 
    thinking of doing; if he found the words “Do not do it”, he would turn away 
    from what he wanted to do and think that it was bad; if he found the word 
    “Not clear (or try again),” he would try again. Thus he was seeking his 
    share of the unseen by means of these arrows, so that if it was good he 
    would pursue it and if it was bad he would forget about it. The same applies 
    to one who looks for auspicious omens in the Mushaf or elsewhere; the one 
    who does that thinks that if he sees something good he will pursue it or if 
    he sees something bad he will try to avoid it. This is exactly what is meant 
    by divination with arrows which the Qur’an states is haraam. End quote from
    al-Furooq, 4/240

    Al-Nafraawi said: 
    The Prophet (blessings and peace of Allah be upon him) liked good omens, 
    which refers to anything that makes one feel at ease, such as a good word. 
    In as-Saheeh it says: “There is 
    no 
    tiyarah (superstitious belief in bad omens), and the best of it is a good 
    omen.” It was said: O Messenger of Allah, what is a good omen? He said: “A 
    good word that one of you hears.” According to another report, he said: “But 
    I like good omens.” An example of that is if a person sets out on a journey 
    or to go and visit a sick person and he hears the words Yaa saalim (O 
    safe one), yaa ghaanim (O winner) or yaa ‘aafiyah (O healthy 
    one). This applies if he was not seeking such an omen (and heard that by 
    coincidence); but if he was seeking an omen so that he could act upon 
    whatever he heard, whether it was good or bad, then it is not permissible, 
    because it is like the haraam divination with arrows that they used to do 
    during the Jaahiliyyah. A similar practice, which is also not permissible, 
    is looking for omens in the Mushaf, because this also comes under the same 
    heading as divination with arrows, because he may find something in the 
    Qur’an that appears to point to something he does not like, and that may 
    lead him to regard the Qur’an as “unlucky”. If a person wants to do 
    something then hears something that upsets him, he should not change his 
    plans; rather he should say: “O Allah, no one brings good except You and no 
    one brings evil or wards off evil except You.”

    End 
    quote from al-Fawaakih ad-Dawaani, 2/342 

    
    Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about 
    looking for good omens in the Mushaf. He replied: With regard to looking for 
    good omens in the Mushaf, there is no report of that from the early 
    generations, and the later generations disputed concerning it. Al-Qaadi Abu 
    Ya‘la mentioned a dispute concerning it. He narrated from Ibn Battah that he 
    did it and said that someone else disliked it. But this is not the kind of 
    good omen that the Messenger of Allah (blessings and peace of Allah be upon 
    him) liked; he liked good omens and disliked superstitious belief in bad 
    omens. The kind of good omen that he liked is when a person does something 
    or decides to do something, putting his trust in Allah, then he hears a good 
    word that makes him happy, such as if he hears the words Yaa najeeh 
    (O successful one), Yaa muflih (O prosperous one), Ya sa‘eed 
    (O happy one), Yaa mansoor (O victorious one) and so on. For example, 
    during his hijrah (migration to Madinah) he met a man en route and said to 
    him: “What is your name?” He said: Yazeed (meaning increase). He said: “O 
    Abu Bakr, yazeed amruna (our matter will increase in good).” As for 
    superstitious belief in bad omens, if a person has done something, putting 
    his trust in Allah, or he has decided to do something, then he hears a word 
    that he dislikes, such as “it will not reach its goal” or “he will not 
    prosper” and so on, and he takes it as a bad omen and gives up his plans, 
    this is forbidden. It is narrated in as-Saheeh that Mu‘aawiyah ibn 
    al-Hakam as-Sulami said: I said: O Messenger of Allah, among us are some 
    people who superstitiously believe in bad omens. He said: “That is something 
    that one of you feels in his heart; do not let it prevent you from going 
    ahead.” Thus the Prophet (blessings and peace of Allah be upon him) forbade 
    letting superstition prevent one from doing what one intended to do. In both 
    cases, even though he liked good omens and disliked superstitious belief in 
    bad omens, he would still pray istikhaarah (seeking Allah’s help in making a 
    decision), put his trust in Allah and go ahead on the basis of what is 
    prescribed of taking appropriate measures. In the case of a good omen, he 
    did not make it a reason or motive for going ahead, and he did not let a bad 
    omen prevent him from going ahead. Rather it was the people of the 
    Jaahiliyyah who based their decision whether to go ahead or not on that, for 
    which they would use arrows for divination. Allah forbade using arrows for 
    divination in two verses of the Qur’an; when they (the people of the 
    Jaahiliyyah) wanted to make a decision, they would bring sticks like arrows 
    or pebbles or something else on which they had made marks to indicate 
    “good”, “bad” or “unclear (or try again).” If they picked up the one that 
    said “good,” they would go ahead with their plans; if they picked up the one 
    that said “bad”, they would refrain; and if they picked up the one that said 
    “unclear”, they would try again. And there are other actions that could come 
    under the same heading, such as throwing pebbles or barley grains (and 
    “reading” the patterns in which they fall), or using boards, pieces of wood 
    or pieces of paper on which were written Arabic letters, verses of poetry 
    and the like, by means of which a person would decide whether to go ahead 
    with his plans or not. All of these are forbidden because they come under 
    the same heading as seeking divination with arrows. Rather it is Sunnah to 
    pray istikhaarah, seeking guidance from the Creator, and to consult other 
    people and find out on the basis of shar‘i evidence what Allah likes and is 
    pleased with and what He dislikes and forbids. These superstitious practices 
    are sometimes intended to find out whether what a person wants to do is good 
    or bad, and sometimes they are intended to find out about its usefulness, in 
    the past or in the future. In either case it is not allowed or prescribed. 
    And Allah, may He be glorified and exalted, knows best.

    End 
    quote from Majmoo‘ al-Fataawa, 23/66 

    Thus it is clear 
    that seeking good omens from the Mushaf by opening it and looking at the 
    page, then basing one’s decision on that, is haraam and is the same as 
    seeking divination with arrows. This is in contrast to good omens that come 
    immediately after one has taken a decision, when hearing a good word by 
    coincidence, when not looking for that. 

    What is mentioned 
    in the question about the wife who is not being given her rights by her 
    husband indicates that the method mentioned is not correct, because one may 
    say: Rather the verse mentioned indicates that she should separate from him 
    and stay away, even if she fears the consequences thereof, as the mother of 
    Moosa threw her son into the river, but the consequences were good for her. 

    In such cases it 
    is essential to examine the problem and its causes and ways of dealing with 
    it in the appropriate shar‘i manner, such as offering sincere advice, and 
    looking for arbitrators from the husband’s family and the wife’s family, and 
    so on. 

    And Allah knows 
    best.