The article is dedicated to the study of omens in the chronicles of eight prominent Arab-Muslim historians who wrote about the Crusades-‘Imа̄d al-Dīn al-Iṣfahа̄nī, Bahа̄’ al-Dīn Ibn Shaddа̄d, Abū al-Faraj Ibn al-Jawzī, ‘Alī Ibn al-Athīr, Taqī al-Dīn al-Maqrīzī, Badr al-Dīn al-‘Aynī, Abū al-Maḥāsin Ibn Taghrī Birdī, Mujīr al-Dīn al-‘Ulaymī. We analyzed the most frequently used vocabulary to denote favorable and unfavorable signs, and compared the use of these lexical units with the data from the Quran and Hadith. The following groups of words were most common: taṭayyara / taṭayyur / ṭīra for negative signs, tayammana / tayammun for positive signs, and fa’l / tafā’ala / tafā’ul for both positive and negative signs. As a result of our research, we identified 50 cases when these words were used, based on an analysis of the chronicles. The scrutiny of these contexts showed that more than 70% of signs in these sources foreshadowed negative events. Moreover, almost all negative signs came true, in contrast to the positive ones. One should emphasize that the signs in these chronicles are not related to the concept of predestination. Omens have repeatedly attracted the attention of historians in their search for patterns in the historical process while the belief in them also demonstrates the functioning of the concept of linear time among the medieval Muslim scholars. Furthermore the actual use of words denoting omens in the examined chronicles differs from their meanings in earlier Islamic sources.