Magic in the Quranic context
We deduce from the different verses (Ayahs) of the Holy Quran. This is especially those that entail Moses’s encounter with the magicians. Magic is nothing but a process based on delusion. It tricks man’s eyes and other senses. Allah says: "And he said, "You have only put under a spell the eyes of the observers."" Surah Al-A'raf (07:116). Allah also mentions what Moses told them: "He said, "You have only produced magic. Allah will soon make it worthless."" Surah Yunus (10:81). This points that their magic is not founded on any solid basis. It cannot stand strong. He says: "They only devised a plan [of magic], and We devised a plan, but they did not realize it. So see how was the outcome of their plan - that We destroyed them and their people, all together."" Surah An-Naml (27:50-51). His magic will not lead to a decisive result. It will only lead to disappointment, loss and failure. This is manifested in how the disbelievers accused the prophets of practicing magic. They wanted to make people lose their freewill and unwillingly accept their call.
Moreover, many traditions strongly denounce magic and whoever practices it. They stress the punishment the magician would face in this world and the Hereafter. It is narrated that: “Soothsayers are like magicians, and magicians are like unbelievers. The abode of unbelievers is in Hellfire.” It is also narrated: “The Muslim sorcerer must be killed. The infidel magician must not be killed.” Someone asked, “O Messenger of Allah, why should not the disbelieving sorcerer be killed too?” The Messenger of Allah (p.) replied: “Because disbelief is a more serious sin than magic. Sorcery and polytheism are the same.”
Perhaps the reason is the nature of magic's danger. It attaches people to myth, misguidance and deception. It distances them from the true nature of things. This is under the cover of mysterious sacred secrets. It also involves belief in the singularities of things and their effects. This contradicts the notion of Allah’s oneness and magnificence.
Our ruling for not considering magic something real is not based on a belief that everything must have a natural cause. It is because we do not have any religious or concrete evidence for it. The issue remains open to the possibility of proof or refutation according to evidence.
Magic is defined in many different ways. Some say it is a delusional act and dexterous craft. Allah ordered us to keep away from it by seeking refuge in His Holy Book. Al-Falaq Chapter was revealed for this. This is the view adopted by Sheikh Al-Mufid.
It is also said that magic represents an act of deception, superstition and illusion. The bewitched is tricked into believing it is true. Moreover, it is said the magician can turn a human into a donkey. He can transform him from one form into another. He can make an animal out of nothing. If magicians could do good or harm and knew the unseen, they would have eradicated kingdoms. They would have excavated treasures. They would have conquered countries by killing kings without being harmed. As we see they are in a bad condition and only capable of tricks, we realize they are incapable of these acts. As for the narrations which say the Prophet (p.) was bewitched, they are fabricated. They should not be taken into consideration. Allah refuted the unbelievers’ accusation: "And they say, "You are but following a man affected by magic."" Surah Al-Isra (17:47). Far be it from the Prophet (p.) to have flaws like being bewitched. This contradicts that he is the best of Allah’s creations and the chosen one.
A response to Sheikh Al-Mufid’s conception
Our comment on Sheikh Al-Mufid’s interpretation of this verse from Al-Falaq Chapter: "And from the evil of the blowers in knots," Surah Al-Falaq (113:04), is that seeking refuge is a method of ridding oneself from psychological distress. This includes fear or anxiety caused by so-called magic. People’s minds tend to believe that supernatural powers exist and have real effects. Related narrations call to seek refuge in Allah from superstition and pessimism. These can inflict one’s soul with distress. However, the treatment of such acts does not deal with a real entity that imposes danger. It deals with the psychological distress from inherited beliefs. This does not mean we refute any spiritual effect of sacred expressions. This includes the Names of Allah or Quranic verses. Many traditions narrate that these do have a certain scope of influence.
Yet, these issues are not open for everyone. They are to be tackled by aware religious scholars. They can differentiate between myth and reality. They can tell authentic from unauthentic traditions. They would only deduce what is established as authentic. It must not contradict reason and the nature of things. One should not succumb to people who are almost illiterate. They depend on chance to win people’s confidence. They have nothing to do with knowledge or influence. Yet people follow them. If they are mistaken, they apologize. People are more likely to believe in effortless, easy things. They succumb to the easy solution to avoid bothering themselves.
Excerpted from: (Interpretations) inspired from the Quran
December 04, 2013 A.D - Safar 01,1435 AH
Magic in the Quranic context
We deduce from the different verses (Ayahs) of the Holy Quran. This is especially those that entail Moses’s encounter with the magicians. Magic is nothing but a process based on delusion. It tricks man’s eyes and other senses. Allah says: "And he said, "You have only put under a spell the eyes of the observers."" Surah Al-A'raf (07:116). Allah also mentions what Moses told them: "He said, "You have only produced magic. Allah will soon make it worthless."" Surah Yunus (10:81). This points that their magic is not founded on any solid basis. It cannot stand strong. He says: "They only devised a plan [of magic], and We devised a plan, but they did not realize it. So see how was the outcome of their plan - that We destroyed them and their people, all together."" Surah An-Naml (27:50-51). His magic will not lead to a decisive result. It will only lead to disappointment, loss and failure. This is manifested in how the disbelievers accused the prophets of practicing magic. They wanted to make people lose their freewill and unwillingly accept their call.
Moreover, many traditions strongly denounce magic and whoever practices it. They stress the punishment the magician would face in this world and the Hereafter. It is narrated that: “Soothsayers are like magicians, and magicians are like unbelievers. The abode of unbelievers is in Hellfire.” It is also narrated: “The Muslim sorcerer must be killed. The infidel magician must not be killed.” Someone asked, “O Messenger of Allah, why should not the disbelieving sorcerer be killed too?” The Messenger of Allah (p.) replied: “Because disbelief is a more serious sin than magic. Sorcery and polytheism are the same.”
Perhaps the reason is the nature of magic's danger. It attaches people to myth, misguidance and deception. It distances them from the true nature of things. This is under the cover of mysterious sacred secrets. It also involves belief in the singularities of things and their effects. This contradicts the notion of Allah’s oneness and magnificence.
Our ruling for not considering magic something real is not based on a belief that everything must have a natural cause. It is because we do not have any religious or concrete evidence for it. The issue remains open to the possibility of proof or refutation according to evidence.
Magic is defined in many different ways. Some say it is a delusional act and dexterous craft. Allah ordered us to keep away from it by seeking refuge in His Holy Book. Al-Falaq Chapter was revealed for this. This is the view adopted by Sheikh Al-Mufid.
It is also said that magic represents an act of deception, superstition and illusion. The bewitched is tricked into believing it is true. Moreover, it is said the magician can turn a human into a donkey. He can transform him from one form into another. He can make an animal out of nothing. If magicians could do good or harm and knew the unseen, they would have eradicated kingdoms. They would have excavated treasures. They would have conquered countries by killing kings without being harmed. As we see they are in a bad condition and only capable of tricks, we realize they are incapable of these acts. As for the narrations which say the Prophet (p.) was bewitched, they are fabricated. They should not be taken into consideration. Allah refuted the unbelievers’ accusation: "And they say, "You are but following a man affected by magic."" Surah Al-Isra (17:47). Far be it from the Prophet (p.) to have flaws like being bewitched. This contradicts that he is the best of Allah’s creations and the chosen one.
A response to Sheikh Al-Mufid’s conception
Our comment on Sheikh Al-Mufid’s interpretation of this verse from Al-Falaq Chapter: "And from the evil of the blowers in knots," Surah Al-Falaq (113:04), is that seeking refuge is a method of ridding oneself from psychological distress. This includes fear or anxiety caused by so-called magic. People’s minds tend to believe that supernatural powers exist and have real effects. Related narrations call to seek refuge in Allah from superstition and pessimism. These can inflict one’s soul with distress. However, the treatment of such acts does not deal with a real entity that imposes danger. It deals with the psychological distress from inherited beliefs. This does not mean we refute any spiritual effect of sacred expressions. This includes the Names of Allah or Quranic verses. Many traditions narrate that these do have a certain scope of influence.
Yet, these issues are not open for everyone. They are to be tackled by aware religious scholars. They can differentiate between myth and reality. They can tell authentic from unauthentic traditions. They would only deduce what is established as authentic. It must not contradict reason and the nature of things. One should not succumb to people who are almost illiterate. They depend on chance to win people’s confidence. They have nothing to do with knowledge or influence. Yet people follow them. If they are mistaken, they apologize. People are more likely to believe in effortless, easy things. They succumb to the easy solution to avoid bothering themselves.
Excerpted from: (Interpretations) inspired from the Quran
December 04, 2013 A.D - Safar 01,1435 AH