Correct Sunni Beliefs: Was Prophet Muhammad affected with Magic?

The Verses of Al Falaq Concerning Magic.

The following passages are taken from the works of Dr Ilyas Celebi, Approaches to Occultism in the Qur'an and Sunnah.

Al Sihr in the perspective of Qur'an:

In the Qur'an, the words from the root "shr, are cited 63 times, and three of them mean dawn time. The statements dealing with magic, more respectively, take place in the verses about Moses and Aaron (33 times), and then Prophet Muhammad (17 times) صلى الله عليه وسلم. Most of the verses which consist of magic include all the expressions said by deniers in order to reject the prophecies of the Prophets, or to declare that things to be shown as miracles to the peoples are deceitful. So, Qur'an informs us. that the people of Samud condemned the Prophet Saleh being charmed; People of Aykah made the same condemnation over the prophet Shuayb [1]. Pharaoh and his staff did say that to Moses, and even condemning him as being magician [2], and that lsraelites had claimed that Jesus Christ applied to perform the magic [3], and that Meccan pagans have condemned the Prophet Muhammad being magician or charmed one [4] all that, Qur'an continues to say, are just a calumny, and it states that the deniers have been behaving to the prophets by this manner.

The verses of Surah Falaq revealed to the Prophet صلى الله عليه وسلم:

It is ordered in the Surah of al-Falaq that we have to seek refuge to Allah because of the evil-doings of who breathes over the knots [5] . The given surah mentions naffasat, meaning "blowers." In the time of the Prophet Muhammad صلى الله عليه وسلم, there had been someone who were breathing the prayers which they recited over the strings, and knotting them, by this way, committing the magic. Ibn Haldun recorded that he passed by such persons in Egypt [6]. The expression " who blow over the knots", according to Kurayb bin Abu Muslim, must be also understood metaphorically as women who pervert, by various coquetry and amorous glances, the men's mind [7], therefore, basing on this meaning, it is also said that term naffasat could be meant who try to attempt to shake the will-powers of the peoples as well as the magicians. And these persons broke down the spirituality of the peoples by the means of false news, calumnies and gossips, and make them anxious and get them means for their desires. This kind of interpretation seems both in accordance with the classification of Fahruddin al-Razi [8] who considers the gossip within the limits of magic, and with the word "Hasid" Of the following verse of al-Falaq. Some interpreters criticized this kind of interpretation on the term naffasat, having suggested that because this is in contradiction with the reason of the occasion (sabab al nuzul) of al-Alaq and of al-Nas, and also with the reports concerning with the news that Muhammad was also charmed and they concluded that magic can also have somewhat truth. 

There have been two various reports one coming from Aisha [9], the other Zayd bin Arkam [10], which cited that the Prophet صلى الله عليه وسلم was charmed, in both of which is mentioned that some one, especially, naıned Labid bin A'sam charmed the prophet Muhammad, and as the result of this charm, the Prophet صلى الله عليه وسلم started to imagine to having pretended of what he really did not do, and also cited that two angels had come to the prophet to  inform him that a charm committed against him and thrown in to a well named Zarwan. In a part of the report coming from Aishah, it is not stated that Labid was a Jew, is recorded that the Prophet of Allah صلى الله عليه وسلم himself had gone to the well, having taking with some of his companions. On the other hand in the report of Zayd bin Arkam there is an information saying of that "some companions of the Prophet had been sent over there". In addition to these, in the report of Aisha while there are some expressions about the pretending of the prophet, it is not recorded in the report of Zayd; yet, in another variant of the report coming from Aisha as cited in Musnad of Ahmad bin Hanbal it is stated that the Prophet's صلى الله عليه وسلم sickness has lasted six months, however, in that of Zayd cited that when the string had been come out of the well and being undo the knots, the Prophet felt relieved as if he had been saved off his bonds and bandages.

The reports concerning of being charmed of the Prophet صلى الله عليه وسلم can be criticized by the textual criticism in the methodology of the Hadith, as well as they can be considered by their contents in contradiction with the nature and the requirements of the Prophet's messages. Since, to assert that a prophet who gets revelations from Allah could be fell under the effects of the magic may be understood both to have an admission of that some human elements could be mixed within the divine revelation, and may justify the claims of the rejectors of Islam asserting that the Prophet of Allah has been charmed. However, in many verses of the Qur'an the Prophet is said of as he is under the protection of Allah, and recorded that the fact that the revelation had been gradually sent down in his heart has been taken into consideration [11]. Some early scholars such as Abu Bakr al-Asam, Jassas, Qadi Abdul Jabbar, and some late scholars such as Qasimi', Muhammad Abduh, Sayed Qutb and Muhammad Izzat Darwaza, considering these features, refused the report saying that the Prophet was charmed [12]. Some of them cited that so called charming over the Prophet might have been occurred in Medinah, however in some report coming from Hasan al-Basri:, Ata, İkrimah, Jabir bin Abdullah and Kurayb bin Abu Muslim, citing that these surahs were revealed in Makkah, they also recorded some reason, saying that with khabar al wahed, we could not perform in practice especially in the matters of the belief. On the contrary of this the most of the scholars regarded the reports as sound (saheeh) and said that the magic had influenced not the mind and the heart of the Prophet but his body, and this is not an obstacle to the idea of the protection of the Prophet by Allah, so in the result they concluded that he was charmed [13]. However in some of the verses under the subject, there cited some expressions that the Prophet imagined something to have pretended even though he did not do and this situation lasted at least six months. In fact, this is only an occasion directly related with his mind. Indeed, some of the scholars, following a conciliatory attitude, state that the Prophet might have been charmed, being related with the consideration of his enemies, but with the protection by Allah, he was not influenced by their magic. Never the less this interpretation also include some conclusions regarding that magic did not occur, as cited in the hadiths, and by this way the Prophet did not enter under any influence so, it is in unity with the first idea [14].

A prophet, according to the Abrahamic Religions, receives his revelations from Allah (God) and communicates it to the people, and he shows miracles to prove its truths. To get revelation (i.e., get information from the invisible world) and to show some miracles are two main features differing them from other people. As for divinator and magician, they are two persons, one asserting that he/she informs from the invisible world, and the other is in a position of being an alternate-one to the prophets, claiming that he can possess over the beings or on the events. For this reason, when dealt with the miracles in Islam, it is especially be taken into account that magic is not an alternate to the miracle.

Allah almighty completed his religion and this religion prohibited the divination along with many other things of pre-Islamic era (jahiliyyah /ignorant age). Since the revelation has come to the end by the Prophet's death, new requirements needed for the social life would be done, under the leading of the reason, by some methods like analogy (qiyas) and juridical opinions (ijtihad) from now on [15]. Therefore, Islam eliminates magic, fortune-telling, considering omen looking at the balls and all the divination. This attitude was kept also during the first four caliphs with a great sensitivity. For instance, the first caliph, Abu Bakr, of whose servant made him eat a food, having been bought by the money earned for the divination before his embracing Islam, was so much sensitive on the matter that he vomited all the food from his stomach by inserting his hand into his mouth [16]. The second caliph, Umar, too, sending a letter to the governor of Egypt, ordered him to follow all people who practice divination and magic in that area and to punish them all [17].

[1]  Al-Shuara', 153-154, 185-187.
[2]  Al-Isra, 101; Al-Naml, 13; AI-Qasass, 36,48; Ghafir, 24; AI-Zuhruf, 43/46-50; Al-Zariyat,39.
[3]  Al-Maidah, 110; A-Saff, 6
[4]  Al-An'am, 7; Yunus, 2; Hud, 7; AI-Hijr, 14-15; AI-Isra, 47; Al-Anbiya, 3; AI-Mu'minun, 89; Al          Furqan, 8; Saba, 43; Al-Saffat, 15; Sa'd,4; Al-Zuhruf, 30; Al-Zariyat, 52
[5]  Al-Falaq, 4.
[6]  Ibn Haldun, op.cit., III, 152.
[7]  Razi, op. cit., XXXII, 179.
[8]  ibid., III,  193.
[9]  Musnad, VI, 57,63, 96, Bukhari, "Tibb" 47; Muslim, "Salam" 43; Ibn Majah, "Tibb" 45.
[10] Musnad, IV, 367; Nasai, "Tahrim" 20.
[11] Al-Nisa',113; Al-Maidah, 42, 67; Al-Furqan, 32; Al-Shuara', 153, 185.
[12] Maturidi, Ta'wilat Al-Qur'an, (Istanbul) Hacı Selim Ağa Libr, nr. 40, fol., 907a; Jassas, op, cit.,
I, 60; Jamaladdin Al-Qasmi, Mahasin Al-Tawil, Beirut 1978, XVII, 304; Muhammad Abduh,
Tafsiru Juz'i Amma', Cairo 1904, s 181-183, Sayed Qutb, Fi Zhilal Al-Qur'an, Beirut 1985, VI,
4008; Darwazah, Al-Tafsi'r Al Hadis (trans., in Turkish Şaban Karatas), Istanbul 1997, I, 199.
[13] Ibn Qutaibah, Ta'wilu Muhtalif Al-Hadis, Cairo 1966, 178-186; Maturidi, fol. 907a; Qadi lyad,
Al-Shifa', Cairo 1977, Il, 865-868; Ibn Qayyim Al-Jawziyyah, Tafsir Al-Muawwizatayn, (ed.
Dar Al-Hadis), undated,. 44-51.
[14]  Hadidi, lsmat Al-Anbiya, Cairo 1979, 100-104. For more information on this subject see; Ibn
Qayyim Al-Jawziyyah, op. cit., 46-51; Mizzl, Tahzib Al-Kamal, Beirut 1992, XIX, 332-354; Ibn
Hajar, Fath Al-Bari, X, 226-227; Ali Osman Ates, Kur'an ve Hadisiere Göre Cin ve Büyü, Istanbul 1995, 274-277, 292-294.
[15]  Bukhari, "Manaqib Al-Ansar, 26; Ahmad b. Hanbal, op. dt., IV, 118.
[16]  Bukhari, op. cit., 26
[17] M. Hamidullah, Al-Wasaiq Al-Siyasiyyah, Beirut 1983, 509-510.

Imam Ali عليه سلام as a Guider and a Helper for the Believers.

A Unique Virtue Of Imam Ali عليه سلام.

19th Ramadan, the day on which, the most courageous warrior of Arabia, the one who's mother named him Hayder (Lion), the Asadullah, Imam Ali عليه سلام was struck with a sword on the head by Ibn Muljim, a khawarijite, when Ali was offering His Fajr Salah in his Masjid in Kufa. He was in prostration when this happened. He veiled away from this world on 21st of Ramadan due to the severity of his injuries. Even in this condition, he counselled Imam Hasan that if he survives, then Ibn Muljim should be released and if doesn't, then he should be punished with only one blow (As he struck it to Imam Ali), whether or not he dies.

Remembering this day, i decided to write an article on one of the unique virtues of Imam Ali (out of many) which is often, not cited by the scholars because many would think that it is a False (Mau'du) report and some may even accuse the scholar of having Rafidhi believes.

One such report is,

It is reported from Hazrat Hudayfah Al Yamani رضي الله عنه that the Prophet of Allah صلى الله عليه وسلم said

 ان تولوا عليا تجدوه هاديا مهديا يسلك بكو الطريف المستقيم

If you befriend Ali, then He will be your Guider and Helper and He will guide you to the Straight Path (Sirat Al Mustaqeem).

The references for this Hadith are:

1) Al Musnad, Imam Ahmed bin Hanbal (d.240H), Vol 2, Pg 214, Narration 859. The narration is graded Weak as there is difference of opinion that this hadith is "Mursal". Otherwise, all the narrators in the chain of this hadith are Trustworthy. (Note: Mursal narrations are accepted by Imam Ahmed as Hujjah when he finds even a weak shawahid of the Hadith).

Zaid bin Yathia, who narrates it from Imam Ali himself is Trustworthy. He is graded Trustworthy by

Imam Ajali, Al Thiqat, Pg 172, Narrator no: 493

Imam Ibn Hibban, Kitab Al Thiqat, Vol 3, Narrator no 2096.

Imam Dhahabi, Al Kashf, Narrator 1759,

Imam Ibn Hajr, Al Taqreeb, Pg 352, Narrator 2173.

Scan from Musnad Imam Ahmad.

2) Imam Ahmad, Fad'ail Al Sahaba, Pg 231, Narration 284. This hadith is graded Hasan. Abd Al Hameed bin Abi Jafar is Saduq. Abu Hatim said that he is a "Shaykh from Kufa".

Scan from Fada'il Al Sahaba.

3) Imam Abdullah ibn Ahmed bin Hanbal, Al Sunna, Pg 541. The hadith is graded Hasan.

Scan from Al Sunnah.

4) Imam Hakim (d.405H), Mustadrak Ala Sahihayn, Vol 3, Pg 73-74, Narration 4434 and 4435. The chain is graded Sahih by Imam Hakim.

Scans from Mustadrak Ala Sahihayn.

5) Imam Abu Nuaym Al Isfahani, Hilyat Al Awliya, Vol 1, Pg 64.

Scan from Hilyat Al Awliya

6) Imam Alauddin Al Muttaqi, Kanz ul Ammal, Vol 11, pg 612, Narration no: 32966 and Pg 630, Narration no: 33070, 33071, 33072. (All are graded Hasan).

Scans from Kanz ul Ammal

7) Imam Bazaar, Al Musnad, Vol 3, Pg 32-33 and Vol 7, Pg 299.

Scans from Musnad Al Bazaar.

8) Ibn Kathir, Al Bidaya Wan Nihaya, Vol 11, Pg 99.

This the reason why the people from Sub-continent and other Sunni countries raise the slogans of Ya Ali Madad. This is proved from Sahih Hadith.

Mari'fat in Muslim Theology (Kalam) and Mysticism

MARIF'AH IN THE KALAM OF AL MATURIDI, AL ASHARI AND AHL AL SUFFIYA

Al Maturidi’s view on ma‘rifa (the highest level of knowledge to know of Allah) is based on the human thought and reason. It can be understood either that ma‘rifa can be obtained by the use of merely human reasoning and also that human reasoning is capable of obtaining ma‘rifa. It is reasonable that Al-Maturidi comes to the opinion that everything has its own character of good and bad.

On the contrary, Al-Ash‘ari viewed that ma‘rifa is based on God’s provision and guide. Consequently, good and bad are also decided by Syari (naturally).

Compared to that of Al-Ash‘ari, it is understandable that Al Maturidi’s views on human thought and reasoning seem to fit with Mu‘tazila’s way of thinking. But it  does not mean that Al-Maturidi is a Mu’tazili, however. Despite Al-Maturidi’s acceptance of human thought and reasoning that makes him, to some extent, close to Mu‘tazila’s way of thinking, he is still different from Mu‘tazila. It is in this sense, actually that Shaykh Muhammad Abu Zahrah shares his opinion and states that:

“…such is close to the opinion of Mu‘tazila. However, Mu‘tazila followers think that ma‘rifatullah is obliged in mind. The followers of Al-Maturidiyya do not decide such thought, but they think that the obligation of ma‘rifatullah may be found through the fact of mind. This obligation never brings into reality, except Allah, the Supreme One.

The term marifa does not figure in the Quran, [ilm being the term used for knowledge; and Al-Alim, the All-Knowing, is given as a Divine Name, whereas Al-arif is not. Likewise, in the Hadith literature, ilm greatly overshadows marifa. In this regard, two points should be made: first, the notion of ilm in the first generations of

Islam was flexible enough to encompass knowledge both of the contingent domain and the transcendent order. The concept of knowledge at this time, along with a range of other concepts, had a suppleness, a polyvalence, and a depth that was plumbed by the individual in the measure of his spiritual sensitivity: there was no need for a separate word to designate a specifically spiritual kind of knowledge.

Secondly, the Sufis who came to discuss marifa as a distinct form of knowledge were able to quote and interpret certain key verses and ahadith as referring implicitly to the kind of knowledge they were seeking to elucidate.[1] One verse of central importance in this connection is the following:

I created not the jinn and mankind except that they might worship Me. (51: 56)

In his Kitab Al-Luma, Abu Nasr Al-Sarraj (d. 378/988) in common with many other Sufis,[2] reports the comment of Ibn Abbas: the word ‘worship’ here means ‘knowledge’ (marifa), so that the phrase illa li-yabuduni (except that they might worship Me) becomes illa li-yarifuni (except that they might know Me).[3] The very purpose of the creation of man thus comes to be equated with that knowledge of God which constitutes the most profound form of worship. This view dovetails with the hadith qudsi, (a holy utterance by God through the Prophet) so frequently cited by the Sufis: ‘I was a hidden treasure and I loved to be known, so I created the world.’ The word for ‘known’ here is u'raf: ma'rifa thus appears again here as the ultimate purpose of creation in general, a purpose which is realized and mirrored most perfectly through the sage who knows God through knowing himself. For, according to another much-stressed hadith: ‘Whose knoweth himself knows his Lord’-again, the word for knowing is ar'afa. We shall return to this altogether fundamental principle in the final section of this essay. The question that presents itself at this point is why it should have been necessary for the Sufis to adopt the term marifa in contradistinction to ilm, [4] a process that becomes visible from around the third/ninth century.[5] The answer to this question can be stated thus: it was in this period that various dimensions of the intellectual tradition of Islam- theology, jurisprudence, philosophy, to mention the most important—began to crystallize into distinct ‘sciences’ (ulu'm) each of which laid claim to ilm as its preserve, thus imparting to ilm its own particular accentuation and content.[6] What these disciplines had in common was a confinement of the notion of ilm within the boundaries of formal, discursive, abstract processes of thought. For the Sufis to give the name [ilm to their direct, concrete, spiritual mode of knowledge was henceforth to risk associating the spiritual path of realization with a mental process of investigation. This is how Hujwiri expresses the difference between the two types of knowledge:

"The Sufi Shaykhs give the name of marifat (gnosis) to every knowledge that is allied with (religious) practice and feeling (hal) [7] and the knower thereof they call a'rif: On the other hand, they give the name of ilm to every knowledge that is stripped of spiritual meaning and devoid of religious practice, and one who has such knowledge they call alim".[8]

 [1]  Also, it was held that through mari'fa the less obvious, underlying, and esoteric dimensions of scripture could be grasped. Al-Ghazali (d. 505/1111) writes that the inner meaning of many verses and ahadıth can be understood only through muka'shafa i.e mystical unveiling; muka'shafa is closely connected with marifa, sometimes being synonymous with it and at other times being a path leading to it as the final goal. See F. Jabre, La Notion de la ma'rifa chez Ghazali (Paris: Traditions des Lettres Orientales, 1958), 24–6.

[2] Data Ali Hujweri, Kashf Al-Mahjub p. 267, and Qushayri (d. 465/1074) in his famous Risala, trans. by B. R. von Schlegel as Principles of Sufism (Berkeley, Calif.: Mizan Press, 1990), 316. 

[3] R. A. Nicholson (ed.), Kitab Al-Luma (London: E. J. Gibb Memorial Series, 22, 1963), Arabic text, 40.

[4] It would be wrong to say that this process was either uniform or unilateral. The two terms were frequently to be found as synonyms within Sufi texts; sometimes marifa would be described as a form of ilm, and vice versa; and there was no unanimity on the question of marifa being superior to ilm. See Kalabadhi’s (d. 385/995) Kitab Al Ta'arruf li madhhab Ahl Al-tasawwuf: The Doctrine of the Sufis, trans. by A. J. Arberry (Cambridge: Cambridge University Press, 1935), ch. 22, Their variance as to the nature of gnosis’. For the use of the two terms as synonyms, see Abu Sa'id Al-Kharraz’s (d. 286/899) Kitab Al-Sidq: The Book of Truthfulness, trans. A. J. Arberry (Oxford: Oxford University Press, 1937), 49–50, Arabic text, 60. Also it should be noted that even the Sufi most frequently cited in connection with the first formal articulation of ma'rifa. D'hul-Nun Al-Misri (d. 245/859), speaks of the marifa of the common folk, and that of the [ulama], and that of the saints. See Farıd Al-Din Attar’s Tadhkirat al-Awliya], ed. R. A. Nicholson, (London: Luzac, 1905), part 1, Persian text 127. Finally, regarding the question of which is superior, ma'rifa or ilm, Ibn Al-Arabi writes that the apparent disagreement is only a verbal one: it is the selfsame knowledge of the supernal verities that is in question, whether this be called ma'rifa or ilm. See W. C. Chittick, The Sufi Path of Knowledge: Ibn Al Arabi’s Metaphysics of Imagination (New York: State University of New York Press,1989), 149

[5] One can find, prior to this time, scattered references to the term in a specifically Sufi context. For example: Ibrahim bin Adham (d. 160/777) is said to have developed the notion of ma'rifa (M. Smith, An Early Mystic of Baghdad: A Study of the Life and Teachings of Harith bin Asad Al Muhasibi (London: Sheldon Press, 1935), 73. The lady Umm al-Darda], a traditionist of the first century Hijra, was reported as saying, ‘The most excellent knowledge (ilm) is the gnosis (al-marifa)’ (cited in Franz Rosenthal, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam (Leiden: E. J. Brill, 1970), 139). 

[6] The presumption by others of ilm as a technical term prevented the Sufis permanently from selecting ilm for employment as one of the numerous technical terms of their own vocabulary and from using it to designate by it one of their specific states and stations. Since ma'rifa and yaqin lent themselves without much difficulty to doubling for ilm, they were indeed widely substituted for it (ibid. 165). 13 See V. Danner, ‘The Early Development of Sufism in S. H. Nasr (ed.), Islamic Spirituality (London: Routledge and Kegan Paul, 1987), i. 254. 

[7] This should be translated as ‘spiritual state’. The word ‘feeling’ is far too vague a translation of hal. 

[8] Kashf Al-Mahjub, 382. Much the same is said by Qushayri in his Risala, in the chapter titled Al- Marifatu bi-Llah’, 316.

[Pic of a believer seeking Intercession in the shrine of Hazrat Nizamuddin Auliya (RA)]

Naf's in Islam

NAF'S AND ITS TYPES:

Naf's is an arabic word meaning Ego or Soul. But the Sufi's (and also many scholars) have defined "Naf's" as Ego which is the lowest state of a persons inward nature. The scholars have always tried to classify Naf's, and based on the revelation and Ahadith, they have classified it as follows:

SUFI CONCEPTION OF NAF'S:

1) Al Naf's Al Amm'arah: The Naf's which incites us to commit evil, like it is stated in the Qur'an, Al Yusuf, Verse 53, "Verily the Naf's incites to commit Evil".

2) Al Naf's Al Luwwa'Mah: The Naf's of self conscience. Due to this, the person asks for forgiveness for his sins. It is mentioned in the Qur'an, Al Qiyamah, Verse 2, "And I swear with the reproaching (disappointment in self actions) soul".

3) Al Naf's Al Mutma'inah: It is the Naf's at peace. This is the most ideal state of Ego during which the person is firm in faith and leave bad manners. It is mentioned in the Quran, Al Fajr, Verse 27, "and it will be said to the righteous, O reassured Soul".

Interestingly, The "IKHWAN AL SAFA"[1] has given a totally different classification of Naf's. 

It is mentioned in Ra'sail Al Ikhwan As Safa, that the soul is drowned in the Sea of Matter, imprisoned in its body/physicality with its desires, pleasures and pains. The soul has three dimensions, three levels:

1) Naf's Shehwaniyah: The lustful soul, bound by its own nature to love eating, drinking and mating/ reproduction.

2) Naf's Ghadabiyah: The animal soul, bound by its own nature to love power, control and domination.

3) Naf's Natiqa: The rational soul, bound by its nature to love the acquisition of knowledge and virtues, and to ascend above the physical material world.

*There are two kinds of people in the world:

1) The general masses or common people and

2) The wise men or the elite. 

The Naf's Shehwaniyya is the dominant part of the Naf's in the common people, who are contented with this material world and its physical pleasures. 

The Naf's Natiqa is the dominant Naf's in the elite, the wise men. When these wise people look at this world they see beyond it to its Wise Maker, Knowledgeable Creator and Merciful Sculptor, and attach themselves to Him and yearn for Him.

[1] Ikhwan Al Safa: Also known as Brethren of Purity, was a Secret Organisation of Muslim Philosophers located in Basra, Iraq. The Structure of this organisation and its member's have never been clear. They wrote a total of 52 Ra'sail which greatly influenced Muslim philosophy.