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Sorcery and soothsaying are evil
To understand the evil of magic and soothsaying it is enough to know the numerous frauds, crimes, thefts and cheating committed through them. The sorcerer discontinues all the good actions and concentrates only on performing satanic rituals. He commits adultery with a married woman, sometimes he kills a person or drinks human blood. He shows disrespect to the things that Allah (S.w.T.) has made respectful. For example, he desecrates the verses of the Holy Qur’an. He performs actions that bring him closer to shaitans and eventually enters their company. Rather he debases himself lower than the shaitans so that they may help him in soothsaying and sorcery.
It is certainly a great pity that a human being who is capable of utmost good and worthy of rising to a position equal to angels or even higher, should so debase himself by his evil deeds that his position is degraded below that of the Shaitan.
Shoabada, illusion
Fast movements of an object can create an optical illusion for the beholder. For example if a ball of fire is moved in circles it seems to be a circle of fire. In the same way a person who is travelling in a car or train feels himself stationary and feels that his surroundings are moving in the opposite direction. Some people are adept at creating illusions of this type which audience perceives as real. To create such an illusion is Shobada. All the fuqaha are unanimous that Shobada is Harām; and that it is a type of magic.
A tradition of Imam Sadiq (a.s.) in Ihtijaj also mentions that creating illusions is a kind of sorcery. Another form of this magic consists of the perceived effect being a reality and not an illusion. The magicians of Fir’on used both the methods with Hazrat Musa (a.s.). First they created an illusion, then they switched over to actual sorcery. Apart from these there are many other kinds of magics and tricks; but we need not go into details.
It has been narrated about Abu Hafs Hadād that when he was a young man he had fallen in love with a lady. He was so enchanted by her that he was prepared to do anything to acquire her. Someone told him that there was a magician Jew in Nishapur and he would be able to fulfill his wishes. He went to the Jew and told him about his desires. The magician told him to abstain from prayers and other good deeds for forty days so that he can make his magic work for him. Abu Hafs returned from there and acted upon the instigation of the sorcerer.
After the forty days had elapsed Abu Hafs went to the Jew again and told him that so far the magic had not worked. The magician was also surprised and he told Abu Hafs that he must have done at least one good deed in those forty days that has nullified the magic. Abu Hafs pondered, and said that as far as he remembered he had not done a single good action except that he had picked up a stone from the path so that it may not hurt a traveller. “That was it!” The magician exclaimed, “Though you disobeyed God these forty days and did not fulfill any obligation, yet He is such a Merciful God that He accepted even such a small deed from you and prevented the magic to work for you. So, it is not appropriate for you to disobey such a generous God.”
The words of the magician had such effect on Abu Hafs that he repented for his misdeeds and became absorbed in worship and sought forgiveness from Allah (S.w.T.). He became so pious that eventually he was bestowed miraculous power by the Almighty.
The powers of the magician are limited
When Imam Ja’far as-Sadiq (a.s.) had described the different varieties of magic to the one who had posed a question, the person asked Imam (a.s.) if it was possible for a magician to transform a human being into a dog or a pig etc.? Imam (a.s.) said, “The magician cannot do this, because if he can transform the creations of Allah he will become a partner of Allah in His creation whereas no one can be a partner to Allah.”
If the magician had such powers he would have got rid of his own senility, difficulties and maladies and would not have allowed his hair to grey and would have removed his own poverty.
Actually the most dangerous kind of magic is that which causes differences between two friends. It creates hatred and malice between those who love each other. Such discord and dissension can also be created by instigating people against each other. The two are closely inter-related.
Taskhirāt (controlling jinns etc.)
Taskhirāt can be defined as the method of controlling Angels, Jinns, souls or various wild animals. This is also Harām and considered a form of sorcery. The Shaykh has also mentioned in Makasib that all the characteristics of magic and sorcery are present in Taskhirāt. Although Shahid al-Awwal and Shahid al-Thani consider magic Harām because it does harm to others, they may have also considered that the fact the process of controlling angels and jinns causes them much sufferings.
Qayafa (Guess)
Qayafa is the art of determining the lineage of an individual. A person practicing Qayafa can decide whether a particular individual is the son or brother of another. But this practice is against the doctrine of Islam for establishing lineage and it is a kind of magic, therefore it is Harām in view of all the jurists. On the other hand it is possible for a knowledgeable and wise person to ascertain certain facts regarding an individual on the basis of his physical characteristics. This practice is not Harām. Many unusual episodes have been narrated on the basis of such knowledge.
An interesting incident is mentioned in al-Kāfi as well as the eleventh volume of Bihār. During the time of Imam Ja’far as-Sadiq (a.s.), ‘Ali bin Huraira was a governor of the Abbasid Caliph. He had a slave named Rafīd. One day he was so angry with Rafīd that he decided to kill him. Rafīd ran away and took refuge with Imam Sadiq (a.s.).
Imam (a.s.) told him to go back to his master and say that Imam (a.s.) has ordered him to spare his life, as he has taken refuge with Imam (a.s.). Rafīd was horrified but Imam (a.s.) insisted that he go back.
So Rafīd obeyed and when he was on his way he met an Arab, who said, “Where are you going? Your face is that of a dead man.” Then he told Rafīd to show his hand. Again he remarked that the hands were of a person who has been killed. He looked at the legs and passed the same judgement. He said that his complete body was that of a person who has been murdered. Then he asked him to show his tongue. Upon seeing the tongue he remarked, “No harm will come to you because your tongue is that of an envoy and it carries such a message that if you were to go to huge mountains they would become soft, and become obedient to you.”
Rafīd says that when he came to his master ‘Ali bin Huraira, he at once gave the orders for his execution. His hands were tied and an executioner moved towards him with a naked sword. Then he told his master that it was not he who had got him arrested, but that he himself had returned to him. He also requested him to listen to what he had to say in privacy.
He agreed to the request and Rafīd told him, “Ja’far bin Muhammad (a.s.) the master of both of us has sent you salām and requested you to spare my life.” When he heard this he could not believe it. Rafīd repeated it to him under oath. He at once freed him and asked his forgiveness. He insisted that his hands be tied in the same way by Rafīd. Rafīd could not make himself do this; but upon insistence he tied his hands and untied them quickly. Then he gave his seal ring to Rafīd and set him free.
Astronomy and Meteorology
Predictions regarding future events; i.e. price fluctuations of grain, its shortage and abundance, the scarcity and intensity of rain and all other types of good and bad happenings; based on the knowledge of the effect of heavenly bodies on earth is known as meteorology. It is permitted if the one who is predicting only considers them a possibility but not a certainty because the final authority for all cause and effect lies with Allah (S.w.T.). Thus there is no harm in predicting the solar and lunar eclipses and the position of stars etc. because such predictions are based on complicated calculations and such predictions are usually true unless there is a mistake in calculation. The movement of the heavenly bodies follows well-defined laws and principles, hence there is hardly any chance of a wrong prediction.
On the other hand to predict future events with a belief that only the stars and heavenly bodies (without any Divine will) govern them is Harām and a kind of magic.
The Shaykh has concluded his discussion in Makasib by stating that predictions are of four types:
1) It is not Harām to predict the future position of heavenly bodies and other phenomena like the solar and the lunar eclipse etc.
2) It is also permitted to predict an occurrence if it is caused by the influence of the movement of stars or by the heavenly bodies coming near the earth but it must not be considered a phenomenon independent of the Divine will. It should be looked upon as the will of Allah (S.w.T.). In other words one should say that ‘when the comet etc. passes near Earth such a thing will happen by the permission of Allah (S.w.T.).’ The stars must not be considered the sole cause of the phenomena. Even if one makes such predictions by experience and without any scientific knowledge; it is allowed. One who has previous experience can predict that it will rain at night when his pet dog comes down from the terrace and comes inside the house, because this had happened before. Hence the past experience enables some to predict a future event.
3) To attribute the future events solely to the influence of heavenly bodies is considered Harām by all the jurists. Numerous traditions denounce these kinds of predictions.
The Holy Prophet (S) says: “One who believes an astrologer and soothsayer has disbelieved in whatever was revealed upon Muhammad (S).”
Imam Ja’far as-Sadiq (a.s.) says: “Accursed is the astrologer and accursed is the soothsayer and accursed is the magician.”
When Amir ul-Mu’minīn ‘Ali (a.s.) was proceeding for the battle of Nahrawan one of his men who was an expert in astrology restrained him saying, “If you go at this time, I fear that you will not succeed in your aim.”
‘Ali (a.s.) told him that if he thought he could predict the auspicious and the inauspicious times of departure with accuracy, he was in error and said, “Whoever believes your prediction has denied the Qur’an.” (Because according to Qur’an success and defeat all are subservient to Divine will). If a person has faith in the astrologer he will not seek Divine help and assistance when the prediction is favourable for him. In this way he will not give Sadqa nor pray for success and will eventually conclude that Allah (S.w.T.) controls nothing; thus he would become a disbeliever.
If an astronomer predicts with the belief that his predictions are subject to the final will of Allah (S.w.T.) then there is no harm for one to pray to the Almighty for success when the prediction is good; and in case of an unfavourable prediction invoke Allah (S.w.T.) for safety.
4) Khwaja Nasiruddin Tusi during one of his journeys stayed for the night at a water mill. The water mill was situated outside the town. Since it was a hot evening the Khwaja decided to sleep in the open. The mill-owner told him that it would rain that night. The Khwaja looked at the sky but could not make out any sign of rain. The mill-owner said, “I have a pet dog who comes down to the house when it is to rain at night.” Khwaja did not heed his advice and spent the rainy night in open but he was much amused by the incident.
Four types of beliefs
1) To believe that stars are the supreme controllers of the world is Harām. A person who has such a belief is a Kafir whether he denies the creator or not. All the jurists are unanimous in this regard.
2) To believe that the heavenly bodies have been bestowed by Allah (S.w.T.) the power to control the world is not Kufr but it is a foolish notion because we have no proof that the inanimate stars have any intelligence or will to influence the world.
3) The third type of belief is when a person admits that the stars have no intelligence and will power but says that Allah (S.w.T.) has decreed that when the position of the stars will be such, the following event will take place. It is the law of causation like when fire is brought near something it burns it. Though such a belief is proved correct most of the time, reason does not accept it to be unchangeable.
4) To predict future events on the basis of heavenly occurrences is not Harām according to most of the scholars. For example if the moon and Saturn come in a line there would be a good rainfall. To interpret such heavenly phenomena is not Harām but such interpretations can be accurately given only by the Infallibles (a.s.). What the meteorologists predict is based on an incomplete part of this knowledge. Imam Ja’far as-Sadiq (a.s.) remarks: “The complete knowledge of stars cannot be acquired and incomplete knowledge is of no benefit.” (Wasa’il ul-Shia)
After enumerating the different types of astrological sciences, Shaykh Ansari says, “All these traditions imply that whatever the astrologers predict is based on deficient knowledge. They only conjecture and guess on the basis of a little knowhow. People who consult them are rarely satisfied by their predictions but it is possible that he may have experience regarding a particular event and may make an accurate prediction. Hence it is better to refrain from consulting such people and if they make a prediction, one should say, ‘It is only a possibility.’”
The prediction did not materialise
The deficiency and inaccuracy of astrological predictions can be gauged from the doubts and wrong predictions of the astrologers. The books of history are replete with such examples. In the second volume of Tatmatal Muntahi it is mentioned that in 582 A.H. seven stars came together in one constellation. Abul Fazl Khwarizmi and other astronomers gave the prediction that the whole world will be destroyed in a cyclone. The people took shelter in the caves and protective spots and also stored their rations to escape the fury of the cyclone. At last the predicted date of 9th of Jamadi ul Ākhar arrived but there was no sign of any cyclone. Not even a soft wind blew. People lit candles and they burnt without even being blown out by a breeze. The poets jumped to the amusing occasion and composed couplets on this incident.
A few years ago there was a similar threat that had the people of the whole world worried. It was predicted that the whole earth would be shaken due to the impact of the collision of a meteor. Some people dived underwater to escape the shock but nothing happened at the appointed time. (The meteor missed the earth by thousands of miles).
Magic and miracles are of two types
If a person is able to perform extraordinary acts due to his extreme piety and abstinence it is known as Karamat but if the said person is a Prophet or an Imam, he is bestowed with this high station by the Almighty and subject to three conditions his act will be construed as a miracle (Mojiza).
1) His claim should be acceptable to reason but if his claim is illogical, whatever action he performs is magic whether one can perceive the mechanics of this act or not. For example it is an accepted fact by every Muslim that prophethood came to an end with Hazrat Muhammad Mustafa (S) and that his shariah will be in force till Qiyāma; there will be no prophet after him. Hence if someone claims that he is a prophet; his extraordinary acts to prove his claim will not be believed. He would be a cunning magician. Or a person claims Imamat, when according to the proven belief of Shias there are only twelve Imams. The first being Hazrat ‘Ali Ibn Abi Talib (a.s.), and the last Hazrat Hujjat ibnil Hasan (a.s.), who will remain in occultation till the time of his reappearance. Hence the claimant will be an impostor even if he exhibits some mysterious act. Similarly is the position regarding the special representatives of Imam (a.s.) who were four, the last being ‘Ali ibn Muhammad Saymori. If someone comes and says that he is a special representative (Naib al-Khās) he cannot be believed and whatever ‘miracles’ he shows will be considered magical tricks.
2) The person should possess the necessary qualification for being a prophet or an Imam. For example one of the necessary quality of a Prophet or Imam is infallibility (Ismat). That is, he must not commit either a greater or a lesser sin before his declaration or after it. He must be the most righteous and knowledgeable person of his time. One of the signs of such a character is his indifference to material wealth. Thus if there is a claimant who commits sins and lacks knowledge and covets material wealth, then if he exhibits special acts, they are merely magic.
3) It is necessary that the extraordinary act performed by the incumbent should be through the might and power of the Almighty. If he uses some tools and instruments or if he undertakes training for performing the said acts it is obvious that they are not miracles. Miracles are performed by the power of Allah (S.w.T.) and do not require prior practice and training. This aspect has been analysed in great detail in scholastic theology.
Countering magic
Many jurists are of the opinion that countering one magic spell by another is permitted. If an impostor claims prophethood by performing magical tricks; magic can be used to expose his falsehood. Or if a sorcerer casts a spell on someone or binds him, it is permitted to break this spell and unbind the victim with the help of magic.
It is related that Isa bin Shaqfi came to Imam Ja’far as-Sadiq (a.s.) and said, “May my life be sacrificed for you, I am a magician and magic is my occupation. With the earnings of magic I have even performed the Hajj and now the Almighty has honoured me by your meeting but now I am regretful of my deeds; is there any way I can achieve salvation? Imam (a.s.) said, “Untie and do not tie.” The apparent meaning of Imam’s remark is that he can use his powers to counteract the magical spells of others magicians but he must not himself initiate sorcery. Some jurists are of the opinion that magic can be used only under special circumstances when there is no other alternative. Initially invocations and amulets must be tried to nullify magical spells.
Let us look at a couple of such incidents in the book Bihār al-Anwār.
A person came to Amir ul-Mu’minīn ‘Ali (a.s.) and complained that a spell has been cast on him. ‘Ali (a.s.) told him to write the following Du’a on the skin of deer and keep it with him so that the spell may not affect him:
In the Name of Allah and by Allah. In the Name of Allah and as Allah willed. In the Name of Allah. There is no power or might except by Allah. Musa (a.s.) said Allah shall soon falsify the magic of those who have come with magic. Indeed Allah does not improve the affairs of transgressors. Then the truth became manifested and falsified what they had done. The truth triumphed and they were disgraced.
Moreover he advised reciting the following Du’a seven times to safeguard against magic and the tyranny of the ruler. The same Du’a can be recited seven times after Salāt al-Shab and before the morning prayers. It will protect one from the evils of magic:
In the Name of Allah and by the help of Allah. Soon We shall strengthen your hand by your brother. And appoint for you a force. By which their mischief would not harm you. Move ahead with our signs. You and your followers shall triumph.
In the book Qasasul Ulama there is an anecdote of the period of Abbas the Safawid. A Christian king sent a messenger to Abbas with the message that he may be given a chance to debate with Muslim scholars and if he defeats the Muslim scholars they must all accept Christianity. Now the person sent by the Christian king had some powers by which he was able to guess accurately what others held in their fists. The scholars were invited to debate with him and they included Mulla Mohsin Faiz. When the debate began Mulla Mohsin remarked that the Christian king has sent an ordinary man instead of a religious scholar for debate. The envoy brushed the remark aside and told him to hide something in his fist so that he can prove his miraculous powers.
Mulla Mohsin kept the tasbih made of dust from Imam Husain (a.s.)’s grave in his fist and challenged him to guess. The man thought for sometime but kept quiet. When Mulla urged him to speak up he said, “According to my knowledge there is a piece of Paradise soil in your hand but I am astonished as to where it was and how it came into your hands.”
Mulla Mohsin said, “You are correct! It is the dust from the grave of Imam Husain (a.s.) who was the grandson of our Prophet (S). Your statement itself proves that the Imam of Muslims was on the right. Hence, you must accept Islam.”
The Christian followed his conscience and became a Muslim. A very suitable method was employed by the late Mulla Faiz to guide the Christian towards salvation. But it must be kept in mind that even under circumstances like the one described, where the person proved superior to the Christians who had extraordinary powers, it is necessary that the person has the Three necessary qualifications described earlier, otherwise he is nothing but a sorcerer.
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