Role and Remedy for
Darkness, Magic and Occult Arts, Jealousy
in the Shari'ah for Muslims
ABSTRACT
Darkness, Magic and Occult Arts, Jealousy
in the Shari'ah for Muslims
ABSTRACT
Not only eleven verses are presented under the title of one but two full surahs —the “Mu-aw-wi-dhatayn” are discussed as God’s Messenger loved these two sūrahs profoundly. Mufti Mohammed Shafi puts the Shane-nuzool (cause of revelation) to the incident when our Holy Prophet is reported to be under the spell of black magic. The article discusses this issue and confidently states that the reports of a magic spell on our Beloved Prophet are unsubstantiated and misleading. The foremost and strongest message conveyed to us in both these suras is that we should think of Allah and seek refuge with HIM in all our problems and hardship. We do not have to rush to any “peer”, priest or mulla. Surah Al-Falak addresses the Lord of Dawn. This can and has several explanations as discussed in the article. Starting with an appeal for protection from the mischief of all created things, three special kinds of mischief are specified in the next three verses. The “darkness of night” was specially dangerous in Arabia when these ayahs were revealed. The idiomatic phrase “those who blow in knots” has been given special attention as it refers to the occult practices. In his explanation, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as the concept of “magic”. The Quran has guided us to the exact nature of magic when it describes the encounter of Prophet Moses with the magicians of Pharaoh and denies any reality in magic but accepts that it has the potential of a powerful psychological effect on humans. Do we have a clear verdict of Shari’ah on Sihr or Magic? The magic of Babylon, was reportedly brought about with the active help of the devils and jins ( Shayaatin) This form of magic is condemned as infidelity or Kufr . However there are other practices and “charms” used for magic; this is forbidden and unlawful. It is strange but true; something very lowly resembles something very high —sorcery on the one hand and and miracles on the other. How do we say one from the other? Read along. Finally the last ayah. What is Hasad? Is it jealousy or envy? Are both the same or different? Find the answers in the article.This is the first sin that was committed in the heaven by Iblis who was jealous of Adam and also the first one committed on the earth by the son of Adam Qabil out of jealousy of his brother Habil. Surah Al-Naas has been deferred for the next session.
January 25, 2016
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- January 2016
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee Two Pages
The Main Story: Recommended Four Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement2 “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
قُل أَعوذُ بِرَبِّ الفَلَقِ مِن شَرِّ ما خَلَقَ وَمِن شَرِّ غاسِقٍ إِذا وَقَبَ وَمِن شَرِّ النَّفّاثاتِ فِي العُقَدِوَمِن شَرِّ حاسِدٍ إِذا حَسَدَ
"I seek refuge with the Sustainer of the rising dawn, from the evil of aught that He has created, and from the evil of the black darkness whenever it descends, and from the evil of all human beings bent on occult endeavours, and from the evil of the envious when he envies.” (Dr. Mohammed Asad)
قُل أَعوذُ بِرَبِّ النّاسِ مَلِكِ النّاسِ إِلٰهِ النّاسِ مِن شَرِّ الوَسواسِ الخَنّاسِ الَّذي يُوَسوِسُ في صُدورِ النّاسِ مِنَ الجِنَّةِ وَالنّاسِ
"I seek refuge with the Sustainer of men, the Sovereign of men, the God of men, who whispers in the hearts of men from all [temptation to evil by] invisible forces as well as men” (Dr. Mohammed Asad)
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This is real cheating. Not only eleven verses are presented under the title of one but two full surahs are included here………. (See the main story) So much so that these are jointly referred to as the “Mu-aw-wi-dhatayn”………..
Based on the narration of Imam Tha’labi quoted in Ibn Khatir, Mufti Mohammed Shafi puts the Shane-nuzool (cause of revelation) to the incident when our Holy Prophet is reported to be under the spell of black magic; during this period of weeks to six months he tended to be confused. ………………(See the main story) I think we can confidently state that the reports of a magic spell on our Beloved Prophet are unsubstantiated and misleading.
There are numerous ahaadith endorsing the tremendous importance of “Mu-aw-wi-dhatayn” as God’s Messenger loved these two sūrahs profoundly:…………………
The foremost and strongest message conveyed to us in both these suras is that we should think of Allah and seek refuge with HIM in all our problems and hardship. We do not have to rush to any “peer”, priest or mulla.
Let us start with Surah Falak. Though, Allah Ta’aala of Muslims is Omnipotent, Omnipresent and All Powerful with ninety nine names it is the style of our Holy Text that it highlights one particular quality of our Creator at a given place. In this surah, He is referred to as the Lord of Dawn/Daybreak. This can and has several explanations. …………..
In the next ayah, we are asked to seek HIM generally from the evil of all the creatures. Please note the ayah cannot and does not mean evil that Allah has created. HE does NOT create evil; only good comes out of HIM. The verse is referring to the mischief from the creatures that Allah has created - from the mischief of all created things. The word “sharr” has very wide meaning …………….(see the main story)
Following this generalization, three special kinds of mischief are specified in the next three verses.
We are required to seek refuge from the The “darkness of night”. The harmful effects of darkness is sharply demonstrated during a power failure plunging the night in intense and utter darkness; we feel utterly helpless, fearful and paralyzed. Most crimes are committed at nights. Darkness provides a protective cover to the thieves and thugs aided by the clear quiet roads. This background was really intensified in Arabia when these ayahs were revealed; raiders would descend in the dark for loot and plunder. ……………
The next ayah literally translated as “those who blow in knots” is a tough nut to crack. It has defied a good and strong explantation and generated controversial opinions and conclusions. I will therefore generously quote scholars to help me and assure you. “This is an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavors; it was probably derived from the practice of "witches" and "sorcerers" who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations” says Dr Mohammed Asad. ……………..In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of "magic" as such. ………………
The Quran has guided us to the exact nature of magic when it describes the encounter of Prophet Moses with the magicians of Pharaoh.3 Note that Allah has said “appeared” as if they were running; their cords and staff did not actually turn into snakes. The shari’ah thus categorically denies any reality in magic. But it has the potential of a powerful psychological effect on humans. It is noteworthy that the ayah states that even Prophet Moses “conceived a secret fear within him”. Magic, in the Shari’ah, if not Kufr is forbidden and unlawful.
The reason why the believer is enjoined to "seek refuge with God" from such practices despite their palpable irrationality is, according to Zamakhshari to be found in the inherent sinfulness of such endeavors and in the danger in which they may involve the victim. We have already seen above the real adverse effects it had on Prophet Moosa. Hence the need for Allah’s protection.
Yousuf Ali includes “secret plotting, or the display of false and seductive charms, or the spreading of false and secret rumours or slanders to frighten” in the full meaning of this verse.
Mufti Mohammed Shafi holds the traditional and rather anachronistic views about magic. ………………..
Let us dwell briefly on magic and sorcery through the lens of our Shariah. The Holy Quran has this to say on the subject in these two ayahs:4 According to Dr. Mohammed Asad these ayahs are not talking about the objective truth of occult practices; nor are they labelled here as self-deception. These ayahs mean that any attempt to influence a third person - his eyes or his imagination - by perceived supernatural method is a spiritual offense.
These ayahs refer to the period when occult arts were highly regarded in the world specially Babylon. It had become very popular because of its apparent surprising efficacy. ………………..Mufti Mohammed Shafi has a lucid description of details of this story.5
These verses have been interpreted variously. Who were Harut and Marut? What did they teach? Why did they teach it? According to Tafsir Haqqann and Tafsir Kabir, the word “angels” as applied to Harut and Marut is figurative. …………………(see the main story)
Do we now have a clear verdict of Shari’ah on Sihr or Magic? The magic of Babylon, mentioned in the Holy Quran was reportedly brought about with the active help of the devils and jins ( Shayaatin) who were won over by certain practices likely to please them. Mufti MS describes these methods in some details.6 This form of magic is condemned as infidelity or Kufr . However there are other practices and “charms” used for magic such as the exercise of the power of imagination, or the use of certain words or phrases or human hair or nails or the clothes worn by the person concerned. Are these also acts of infidelity?……………………. and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.”
It is strange but true; something very lowly resembles something very high —sorcery on the one hand and karamaat and miracles — acts of Kharq al-A’dah (contrary to the habitual) by saints and prophets —on the other. These two grossly different realities have to be differentiated but how to do it as they appear the same to most folks? I think the main, if not the only criteria is: look at person doing it; judge and evaluate him. In the drama in the court of Pharaoh both the actors performed more or less similar action; it is labelled as magic from the sorcerer and miracle from the Prophet.
Finally the last ayah. What is Hasad? Is it jealousy or envy? Are both the same or different? let us forget the semantics and go for the meaning itself. A desire for a blessing that the neighbor has without any wish that he should be deprived of it is permissible; even desirable according Mufti MS. This is Ghibtah in Arabic and envy in English. Hasad or Jealousy on the other hand indicates a resentment at the neighbors new car coupled with a strong desire that he should be deprived of it; and perhaps you get one like that. This is totally forbidden and a major sin and calls for protection from Allah. This is the first sin that was committed in the heaven by Iblis who was jealous of Adam and also the first one committed on the earth by the son of Adam Qabil out of jealousy of his brother Habil. (Qurtubi)
I did not realise I will have so much to write on Surah Al-Falak alone. Let us leave the other surah for the next session.
TO BE CONTINUED
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This is real cheating. Not only eleven verses are presented under the title of one but two full surahs are included here. That is the beauty of reading and understanding the Holy Quran. Occasionally just two words in the Text convey a full chapter of meanings. On the other hand is the present situation where two surahs of eleven verses join to express an important and meaningful theme. There are many “twin” surahs in the final parts (paras) of the Quran but these two appear to be “identical” twins. So much so that these are jointly referred to as the “Mu-aw-wi-dhatayn”. Surah Al-Falaq directs how to seek the Divine protection against worldly calamities and Surah An-Nas tells the way to seek Divine protection against the calamities of the Hereafter. These were revealed on the same occasion and at the same event. According to some rivayaat, originally these were recorded as a single ayah; later on these were separated into two. Place of revelation? Most of the commentators assign these two surahs to the early part of the Makkah period. “All the surahs in the last two parts (paras) of the Quran starting from Surah Mulk are makki (Meccan) excepting these two which are Madni" (Medina) declares Dr. Israr in his eloquent Tafsir-e-Quran sessions. Some authorities like Razi and Ibn Kathir place them at Medina. Baghawi, Zamakhshari, Baydawi leave the question open. Dr. Mohammed Asad concludes “On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin”.
Based on the narration of Imam Tha’labi quoted in Ibn Khatir, Mufti Mohammed Shafi puts the Shane-nuzool (cause of revelation) to the incident when our Holy Prophet is reported to be under the spell of black magic; during this period of weeks to six months he tended to be confused. It is supposed to be the act of a Jew Labīd ibn al-A’şam, with the help of Jew boy-attendant of the Holy Prophet. Mufti MS provides details of the story. On a notification from Allah, the Messenger was able to discover the plot and got the knots from a well. He states that these surahs were revealed at this time. The Holy Prophet recited one ayah of these surahs at a time before opening each knot. Other exegetists like Yousuf Ali, Dr. Mohammed Asad and Maudoodi have made no mention of this incident of the magic spell on our Holy Prophet. Sayyid Qutb does mention the story as “a few unsupported report, some of which have been quoted by authentic sources” and then goes on to dismiss it “but surely these stories contradict the very idea of the Prophet’s infallibility in word and deed”. He reminds us of the emphatic denial of the Quran of the common allegation of the infidels that the Prophet was under a magic spell. He points out that “singularly narrated traditions” i.e. ahaad ahaadith are not reliable in matters of Faith. Lastly this incident has reportedly happened in Medina whereas this verse was revealed, according to him in Makkah. I think we can confidently state that the reports of a magic spell on our Beloved Prophet are unsubstantiated and misleading.
There are numerous ahaadith endorsing the tremendous importance of “Mu-aw-wi-dhatayn” as God’s Messenger loved these two sūrahs profoundly:
Sayyidna Uqbah Ibn Amir reports that the Messenger of Allah said:
"Do you not see that there have been revealed to me verses tonight the like of which has not been seen before? Those are Surah Al-Falaq and Surah An-Nas." (Sahih Muslim)
“The like of Mu'awwadhatain has not been revealed even in Torah, Injll, or Zabtir or anywhere else in the Qur’an.” says another narration.
Sayyidna Uqbah Ibn Amir has an additional report “Messenger of Allah taught him Mu'awwadhatain while they were on a journey. Then he recited them in the maghrib salah and said: "Recite these two Surahs whenever you go to sleep and whenever you get up." (Nasai)
Finally Abu Dawood and Nasa’i report, that the Messenger of Allah has advised people to recite these two Surahs after every salah.
The foremost and strongest message conveyed to us in both these suras is that we should think of Allah and seek refuge with HIM in all our problems and hardship. We do not have to rush to any “peer”, priest or mulla.
Let us start with Surah Falak. Though, Allah Ta’aala of Muslims is Omnipotent, Omnipresent and All Powerful with ninety nine names it is the style of our Holy Text that it highlights one particular quality of our Creator at a given place. In this surah, He is referred to as the Lord of Dawn/Daybreak. This can and has several explanations. Literally it removes darkness when we are blind and still and brings in light of life and activity. Dawn could break our darkness of despair and ignorance and bring in enlightenment.
“The author and source of all true light is God, and if we seek Him, we are free from ignorance, superstition, fear, and every kind of evil” says Yousuf Ali.
In the next ayah, we are asked to seek HIM generally from the evil of all the creatures. Please note the ayah cannot and does not mean evil that Allah has created. HE does NOT create evil; only good comes out of HIM. The verse is referring to the mischief from the creatures that Allah has created - from the mischief of all created things. The word “sharr” has very wide meaning including among other things loss, injury, trouble and affliction, hunger, disease, accident or war, slander, scheming, ignorance, superstition and fear etc.
Following this generalization, three special kinds of mischief are specified in the next three verses.
We are required to seek refuge from the The “darkness of night”. The harmful effects of darkness is sharply demonstrated during a power failure plunging the night in intense and utter darkness; we feel utterly helpless, fearful and paralyzed. Most crimes are committed at nights. Darkness provides a protective cover to the thieves and thugs aided by the clear quiet roads. This background was really intensified in Arabia when these ayahs were revealed; raiders would descend in the dark for loot and plunder. Coming to our times this looks like predicting the 24/7 society of our times. The night life of dining, drinking, gambling and merry making has caused widespread immorality. We certainly need HIS protection and guidance to distance away from this evil. A minor problem near home. Our children and teenagers have developed a taste to enjoy till after midnight on their off days and stay glued to the bed till lunch time the next day. We all seem to have accepted it. Early to bed and early to rise no more makes us healthy, wealthy and wise. My gut feeling is that this ayah tells us otherwise. We should persuade our children to be careful of the darkness at night, rest during this period and enjoy the fresh and invigorating dawn. However I have not found any scholarly opinion to support my intuition.
The next ayah literally translated as “those who blow in knots” is a tough nut to crack. It has defied a good and strong explantation and generated controversial opinions and conclusions. I will therefore generously quote scholars to help me and assure you. “This is an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavors; it was probably derived from the practice of "witches" and "sorcerers" who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations” says Dr Mohammed Asad. The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate "women", but may well relate to "human beings" (anfus, sing. nafs, a noun that is grammatically feminine). In his explanation of the above verse, Zamakhshari categorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of "magic" as such. Similar views have been expressed on the basis of established psychological findings by Muhammad Abduh and Rashid Rida. Magic is the art of appearing to perform supernatural feats. Word Sihr (Magic) signifies an effect the cause of which is not apparent. It may be produced by the effect of certain phrases, or by the power of imagination. Debatable and controversial suggested methods include things with an extra-sensory reality as the effect produced by jinns and devils or the influence of stars and planets. Magic is the production of illusions according to Sayyid Qutb wherein a magician influences others’ mind and to some extent control their thoughts and actions. Modern psychology has galvanized this practice for good of human beings: to diagnose and treat certain ailments by hypnosis; this is defined as a state of human consciousness involving focused attention and reduced peripheral awareness and an enhanced capacity for response to suggestion.
The Quran has guided us to the exact nature of magic when it describes the encounter of Prophet Moses with the magicians of Pharaoh.3
“They [Pharaoh’s magicians] said, Moses, Will you throw down your gear first or shall we be the first to throw?’ He said: “Throw down yours”. And by the power of their magic, their cords and staffs appeared to him as though they were running. Moses conceived a secret fear within him. But We said: Fear not! You shall have the upper hand. Throw that which is in your right hand! It will swallow up that which they have made. That which they have made is but the deceitful show of witchcraft. Come where he may, a magician shall never be successful”.
Note that Allah has said “appeared” as if they were running; their cords and staff did not actually turn into snakes. The shari’ah thus categorically denies any reality in magic. But it has the potential of a powerful psychological effect on humans. It is noteworthy that the ayah states that even Prophet Moses “conceived a secret fear within him”. Magic, in the Shari’ah, if not Kufr is forbidden and unlawful.
The reason why the believer is enjoined to "seek refuge with God" from such practices despite their palpable irrationality is, according to Zamakhshari to be found in the inherent sinfulness of such endeavors and in the danger in which they may involve the victim. We have already seen above the real adverse effects it had on Prophet Moosa. Hence the need for Allah’s protection.
Yousuf Ali includes “secret plotting, or the display of false and seductive charms, or the spreading of false and secret rumours or slanders to frighten” in the full meaning of this verse.
Mufti Mohammed Shafi holds the traditional and rather anachronistic views about magic. He does not think that the efficacy of magic is restricted only to influencing the imagination and to deceiving the eyes of the onlookers. He thinks and claims the support of “most scholars” that Shari’ah and reason allow the possibility of “trans-substantiation” i.e. changing of one thing into another e.g. a living body turning into stone. He is convinced that our Holy Prophet has had a spell of black magic. According to him magic is due to physical causes. Being human, prophets are susceptible to these changes “as for instance feeling the burning or heating sensation of fire, or certain natural factors causing fever or body temperature to rise or other factors causing aches and pains.” He rightly quotes that Prophet Moses was frightened initially by the magic of the sorcerers of Pharaoh till God Almighty assured him.
Let us dwell briefly on magic and sorcery through the lens of our Shariah. The Holy Quran has this to say on the subject in these two ayahs:4
“And when there came to them a messenger from God, confirming what was with them, a party of the people of the Book threw away the Book of God1 behind their backs, as if (it had been something) they did not know! They followed what the evil ones1 gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at Babylon to the angels Harut and Marut2. But neither of these taught anyone (Such things) without saying: “We are only for trial; so do not blaspheme.” They learned from them3 the means to sow discord between man and wife. But they could not thus harm anyone except by God’s permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!”
According to Dr. Mohammed Asad these ayahs are not talking about the objective truth of occult practices; nor are they labelled here as self-deception. These ayahs mean that any attempt to influence a third person - his eyes or his imagination - by perceived supernatural method is a spiritual offense.
These ayahs refer to the period when occult arts were highly regarded in the world specially Babylon. It had become very popular because of its apparent surprising efficacy. It was confused with miracles so that the sorcerers were regarded as holy men to be listened to and followed. Many had started practicing it themselves. To combat this evil practice Divine help arrived in the form Harut and Marut. The majority opinion suggests these were angelic or royal human beings with great knowledge and wisdom. Among other things they were adept at occult arts also. They taught others in this art while strictly warning them to maintain a sense of proportion. Most disregarded this warning and went astray. Mufti MS has a lucid description of details of this story.5
These verses have been interpreted variously. Who were Harut and Marut? What did they teach? Why did they teach it? According to Tafsir Haqqann and Tafsir Kabir, the word “angels” as applied to Harut and Marut is figurative. It means “good men, of knowledge, science (or wisdom), and power.” They lived in Babylon, a very ancient seat of science, especially the science of astronomy. Both of them went about their job honestly teaching them science and kept warning them of the temptation to use the knowledge given by them for occult practices which will ultimately ruin them. But evil men cannot help using knowledge for evil ends and they applied it to their fraudulent magic and even uttering blasphemy by their lips. Knowledge indeed is a trial and temptation
The People of the Book, in preference to their Books of revelation had developed a great penchant for the occult arts and knowledge. Many claimed the power of Solomon as the source for their occult power. The Text here, in a parenthetic sentence absolves completely Solomon of any involvement in any form or at any stage in sorcery.
Do we now have a clear verdict of Shari’ah on Sihr or Magic? The magic of Babylon, mentioned in the Holy Quran was reportedly brought about with the active help of the devils and jins ( Shayaatin) who were won over by certain practices likely to please them. Mufti MS describes these methods in some details.6 This form of magic is condemned as infidelity or Kufr . However there are other practices and “charms” used for magic such as the exercise of the power of imagination, or the use of certain words or phrases or human hair or nails or the clothes worn by the person concerned. Are these also acts of infidelity? Abu Mansur has offered a comprehensive answer: “the most valid and correct view in this respect is that each and every form of magic does not, unconditionally and absolutely constitute infidelity, but only that form which employs actions or speech contrary to the tenets of faith. As for sleights of hand, mesmerism, hypnotism, or the tricks of jugglers are major sins.’ Mufti MS sums up “when magic employs actions or speech involving infidelity (such as seeking the help of Shayiitin, or believing the stars and the planets to be effective in themselves, or claiming prophethood by presenting the results of magical procedures as miracles, etc), such a magic, according to the consensus, constitutes infidelity; and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.”
It is strange but true; something very lowly resembles something very high —sorcery on the one hand and karamaat and miracles — acts of Kharq al-A’dah (contrary to the habitual) by saints and prophets —on the other. These two grossly different realities have to be differentiated but how to do it as they appear the same to most folks? I think the main, if not the only criteria is: look at person doing it; judge and evaluate him. In the drama in the court of Pharaoh both the actors performed more or less similar action; it is labelled as magic from the sorcerer and miracle from the Prophet.
Finally the last ayah. What is Hasad? Is it jealousy or envy? Are both the same or different? let us forget the semantics and go for the meaning itself. A desire for a blessing that the neighbor has without any wish that he should be deprived of it is permissible; even desirable according Mufti MS. This is Ghibtah in Arabic and envy in English. Hasad or Jealousy on the other hand indicates a resentment at the neighbors new car coupled with a strong desire that he should be deprived of it; and perhaps you get one like that. This is totally forbidden and a major sin and calls for protection from Allah. This is the first sin that was committed in the heaven by Iblis who was jealous of Adam and also the first one committed on the earth by the son of Adam Qabil out of jealousy of his brother Habil. (Qurtubi)
I did not realise I will have so much to write on Surah Al-Falak alone. Let us leave the other surah for the next session.
TO BE CONTINUED
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
ALLAH HAFIZ
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 20/65-69
قالوا يا موسىٰ إِمّا أَن تُلقِيَ وَإِمّا أَن نَكونَ أَوَّلَ مَن أَلقىٰ قالَ بَل أَلقوا ۖ فَإِذا حِبالُهُم وَعِصِيُّهُم يُخَيَّلُ إِلَيهِ مِن سِحرِهِم أَنَّها تَسعىٰفَ أَوجَسَ في نَفسِهِ خيفَةً موسىٰ قُلنا لا تَخَف إِنَّكَ أَنتَ الأَعلىٰ وَأَلقِ ما في يَمينِكَ تَلقَف ما صَنَعوا ۖ إِنَّما صَنَعوا كَيدُ ساحِرٍ ۖ وَلا يُفلِحُ السّاحِرُ حَيثُ أَتىٰ
(4) Surah 2/101-102
لَمّا جاءَهُم رَسولٌ مِن عِندِ اللَّهِ مُصَدِّقٌ لِما مَعَهُم نَبَذَ فَريقٌ مِنَ الَّذينَ أوتُوا الكِتابَ كِتابَ اللَّهِ وَراءَ ظُهورِهِمكَأَنَّهُم لا يَعلَمونَوَاتَّبَعوا ما تَتلُو الشَّياطينُ عَلىٰ مُلكِ سُلَيمانَ ۖ وَما كَفَرَ سُلَيمانُ وَلٰكِنَّ الشَّياطينَ كَفَروا يُعَلِّمونَ النّاسَ السِّحرَ وَماأُنزِلَ عَلَى المَلَكَينِ بِبابِلَ هاروتَ وَماروتَ ۚ وَما يُعَلِّمانِ مِن أَحَدٍ حَتّىٰ يَقولا إِنَّما نَحنُ فِتنَةٌ فَلا تَكفُر ۖ فَيَتَعَلَّمونَمِنهُما ما يُفَرِّقونَ بِهِ بَينَ المَرءِ وَزَوجِهِ ۚ وَما هُم بِضارّينَ بِهِ مِن أَحَدٍ إِلّا بِإِذنِ اللَّهِ ۚ وَيَتَعَلَّمونَ ما يَضُرُّهُم وَلايَنفَعُهُم ۚ وَلَقَد عَلِموا لَمَنِ اشتَراهُ ما لَهُ فِي الآخِرَةِ مِن خَلاقٍ ۚ وَلَبِئسَ ما شَرَوا بِهِ أَنفُسَهُم ۚ لَو كانوا يَعلَمونَ
(5) “There was a time when black magic had grown very popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of
prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practicing black
magic as if it were a good deed bearing a divine sanction”.
This extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and
practicing magic themselves.
In short, the two angels came down to Babylon, and started the work assigned to them -- that is to say, they used to explain the basic principles of magic, its different forms and the specific formulas, and
then used to dissuade the people from getting themselves involved in these activities or with the magicians. Their work was exactly like that of a scholar who, finding that illiterate people sometime fall into uttering heretical words or phrases on account of their ignorance, should collect in his speeches or writings all such phrases that have gained currency, and inform them as to what they must carefully
avoid.
The angels could not be more honest and forthright. So, they explained the basic principles of magic and even the subsidiary details to all those who were ready to take the pledge to remain steadfast in
their faith. Of course, if anyone broke the pledge and fell into transgression or infidelity, it was his own business, and the angels could not be held responsible for it.
(6) There are several ways of pleasing the devils. Sometimes one sings the praises of the devils, and
sometimes recites formulas of a heretical nature which deny Allah or associate others with Him. The worship of stars and planets too gladdens their heart, as do certain evil deeds - for example, preparing
a charm with the blood of a person killed unlawfully, or refusing to adopt the prescribed modes of purifying one's body, or living constantly and deliberately in a state of uncleanliness and impurity.
Just as the aid of the angels can be won only through those modes of speech and action which they like (for example, remembrance of Allah, fear of Him and obedience to His commandments, cleanliness and
purity, avoidance of all kinds of dirtiness, physical or otherwise, and good deeds in general), similarly the co-operation of the devils can be obtained through those modes of speech and action which are pleasant
to them. That is why only those are successful in the practice of black magic who are habitually unclean and impure, avoid required purification and remembrance of Allah, and are given to all kinds of
evil deeds - for example, it is usually during the period of menstruation that women become effective in the practice of black magic. So much for black magic or sorcery in the exact sense of the term.
