Creation Magic (Supernatural)? – Magic in Islam forms a part of ʿulūm al-ghayb, “the occult sciences,” which include divination, astrology, oneiromancy, and all fields of getting to know prophecy.
Magic (Arab., siḥr ) is an important branch, like divination and astrology, with which some varieties of magic overlap.
Following the vibrant literature of magic in Islam, I shall right here treat the diverse categories of siḥr in 3 sections:
- Black magic (ʿilm al-siḥr )
- Theurgy (ʿilm al-khawāṣṣ wa-al-ṭalāsim )
- White or herbal magic (ʿilm al-ḥiyal wa-al-shaʾwadhah )
The first segment will cope with divinatory magic, exorcism of demons, spells and the summoning of spirits into physical paperwork.
The second segment will examine the residences of divine names, numbers and positive spells, sympathetic magic or sorcery, amulets, talismans and potions, charms, and the homes of medicinal flowers.
The 1/3 section will remember the mutual connections among effective and efficient forces, the capability to vanish right away from sight, and prestidigitation.
Creation Magic (Supernatural)? – From the many Qurʾanic verses relating to magic (sixty-six, of which only three have been discovered in Medina), one may conclude that the phenomenon of siḥr occurs inside the revelation handiest inside the shape of condemnation of pagan practices.
In certain verses, magic appears as a fragment of divine knowledge that changed into given to people by way of fallen angels, which include Hārūt and Mārūt (sūrah 2:102).
These angels revealed to people secrets and techniques “that they ought no longer to have recognized” (Apocalypse of Enoch sixty-four:10).
Thus, “God decided, in his justice, that each one the population of the arena might die [by flood], for they knew all of the secrets and techniques of the angels, and possessed the hateful strength of the demons, the power of magic” (ibid., 64:6).
Another institution of verses condemning this nearly instinctive quest by human beings to penetrate the desire of God connects magic with divination.
Translation of the Quran about Creation Magic
Here is a translation of some relevant verses from the Quran regarding Creation Magic Creation Magic (Supernatural)?:
“And they followed what the devils recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say,
“We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them.
But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” (Quran 2:102)
“And they say, “Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.” Say, [O Muhammad], “It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful.”
And they say, “What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?
Or [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats?” And the wrongdoers say, “You follow not but a man affected by magic.” (Quran 25:5-8)
“And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.
And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog:
if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.” (Quran 7:175-176)
Creation Magic (Supernatural)? – The boundaries between magic and divination remain blurred. In their classification of the sciences, the Muslim encyclopedists, inclusive of al-Afkānī, Tāshköprüzade, and Ḥājjī Khalīfah, name divination a department of magic.
According to Edmond Doutté, the transition from magic to mantic takes region via an “objectivization of choice” (Doutté, 1909, p. 352).
Whether inductive or intuitive, divination partakes of magic in the positive of its strategies. A demonic idea is one of the assets of know-how common to the magician and the seer.
Furthermore, the Arab seer (kāhin ), and particularly the lady seer, practised magic and divination concurrently (see my ebook La divination arabe, Leiden, 1966, pp. 92ff.) so that during Islamic magical literature, the two run parallel without mingling.
Both use supernatural methods to expect herbal factors; each proportion a realistic and nontheoretical character. One searches in vain for a theoretical definition of magic within the Qurʾān or the ḥadīth (prophetic traditions).
Creation Magic (Supernatural)? – If vindicator magic has recourse to secrets and techniques found out by using fallen angels, the magic of incantations and spells is supposed to compel the jinn and the demons to accomplish a favoured stop, through pronouncing the components “‘Azamtu ʿalaykum” (“I command you”).
The Qurʾān and the ḥadīth say nothing of this, but theological consideration caused the following conclusion, formulated with the aid of Ḥājjī Khalīfah:
This component is possible and lawful, in keeping with cause and the law; whoever denies it isn’t always pretty appeared, because he winds up failing to renowned the omnipotence of God: to subjugate the spirits, to humble them before him, and to cause them to subordinate to guys, is one of the miracles of [God’s] introduction. (Ḥājjī Khalīfah, ed. Flügel, 1955–1958, vol. 4, pp. 205–207)
Two sorts of conjuring, but they can be outstanding. One variety is composed of directing the thoughts towards an object aside from God and therefore being unfaithful to him.
When this unfaithfulness seems to be one of the factors making up the paranormal act through one of the approaches used to comprehend it, it turns into forbidden magic.
In this case, the magician acts in a manner this is depraved and harmful to others, and, indeed, a problem arose among medieval jurists regarding the question of understanding “whether or not they must be killed due to the unbelief that is antecedent to the practice [of sorcery], or because of their corrupting interest and the ensuing corruption of created beings” (Ibn Khaldūn, trans. Rosenthal, 1967, vol. 3, p. 159.).
On the alternative hand, the conjuring of spirits is permissible when it is performed “with perfect piety and the whole absence of all unlawfulness, in solitude and isolation from the world and surrender to God” (Ḥājjī Khalīfah, op. Cit., pp. 205–207).
This interpretation is consistent with the demonological idea of Islam, which considers the jinn servants of God incredibly in the way of people and angels.
The writers fluctuate on how this electricity derived from God is implemented. Fakhr al-Dīn al-Rāzī sums up the opinion of the theologians thus:
When the situations are added together, and the chants reported, God, makes the latter like an intense devastating hearth, encircling the demons and the jinn, until the [four] corners of the sector near in around them.
There’s no place left for them to hide, nor another choice than to come out and surrender themselves to do as they are commanded.
What is more, if the performer is skilful, being of actual behaviour and praiseworthy morals, God will dispatch practical, challenging, and sturdy angels to the demons to inspire them and lead them to obey and serve him. (quoted in Ḥājjī Khalīfah loc. Cit.)
Summarizing the perspectives of the Muslim theologians, Ḥājjī Khalīfah adds: “The obedience of demons and jinn to humans is not something inconceivable, both from the perspective of purpose or the perspective of well-known practice.”
Certain exalted mystics give an excellent instance of this thought of magical incantation, the North African marabouts, or ṭālib s, who rework the vintage pagan magic and subordinate it to the omnipotence of the one God.
Types about Creation Magic (Supernatural) in views of Quran and Hadith
Creation Magic (Supernatural)? – In Islam, creation magic refers to the use of supernatural powers to create objects, beings, or events that are beyond the scope of human abilities. However, this is considered prohibited in Islam, and all forms of magic are considered to be a major sin. Here are some types of creation magic and their views according to the Quran and Hadith:
- Conjuring Magic: This type of magic involves summoning supernatural beings or entities to achieve a particular goal. This is strictly forbidden in Islam, as it is believed to be an act of shirk (associating partners with Allah).
- Illusion Magic: This type of magic involves creating illusions or manipulating people’s perceptions to achieve a particular outcome. This too is considered to be prohibited in Islam, as it involves deception and manipulation.
- Divination Magic: This type of magic involves seeking knowledge of the future or hidden things through supernatural means. This is also considered to be prohibited in Islam, as only Allah has knowledge of the unseen.
- Talismanic Magic: This type of magic involves using amulets, charms, or other objects to achieve a particular goal. This is considered to be prohibited in Islam, as it involves seeking assistance from sources other than Allah.
- Elemental Magic: This type of magic involves manipulating the elements (such as water, fire, or earth) to achieve a particular outcome. This is considered to be prohibited in Islam, as it involves seeking assistance from supernatural forces other than Allah.
In the Quran, Allah warns against the practice of magic, stating that it is a sin and that those who engage in it will face punishment. In Surah Al-Baqarah, verse 102, it is stated, “And they followed [instead] what the devils had recited during the reign of Solomon.
It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].
” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah.
And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”
In the Hadith, the Prophet Muhammad (peace be upon him) also spoke out against magic, warning his followers of its dangers and forbidding them from engaging in it. He stated, “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” (Sahih Muslim)
Overall, in Islam, creation magic is strictly forbidden, as it involves seeking assistance from supernatural forces other than Allah, which is considered to be a major sin. Muslims are encouraged to seek protection from Allah and to rely solely on Him for assistance in their daily lives.
Creation Magic (Supernatural)? – How, in this example, can obtaining a miracle by using divine favour be distinguished from the consequences of magic?
For the philosophers, whose perspectives are summed up by Ibn Khaldūn, Creation Magic (Supernatural)?
Creation Magic (Supernatural)? – The distinction between miracles and magic is that: a miracle is a divine energy that arouses inside the soul [the ability] to exercise affect. The [worker of miracles] is supported in his activity by the spirit of God.
The sorcerer, however, does his paintings with the aid of himself, with the help of his psychic strength and, under certain conditions, with the support of devils. The distinction between the two issues is the idea, reality, and essence of the matter. (Ibn Khaldūn, op. Cit.)
Ibn Khaldūn himself locates the distinction in outside criteria, which he defines as follows;
Miracles are located [to be wrought] by exact men and women for correct functions and via souls which are devoted to excellent deeds. Moreover, [they include] the ‘advance challenge’ [taḥaddī ] of the claim to prophesy.
Sorcery, however, is found [practised] simplest using evil individuals and is commonly used for hostile movements, causing discord among husband and wife, harming enemies, and comparable matters. And it’s miles observed [practised] via souls which can be dedicated entirely to evil deeds. (ibid.)
He provides that “this is additionally the view of the metaphysicians,” and he concludes that “the various Sufis, a few who’s desired by acts of divine grace, are also capable of exercise an influence upon worldly conditions. This, however, isn’t counted as a sort of sorcery. It is effected with divine aid” (ibid.).
One should point out, finally, that wishing does no longer make a magician; indeed, to be a magician presupposes a disposition and a practice now not required of the employee of miracles.
“This art,” the Pseudo-Majrīṭī tells us, “can be practised and applied simplest via one that has [the power of ] it in his nature” (al-Majrīṭī, ed. Ritter, 1933, p. 187) and Ibn Khaldūn says that the philosophers “suppose that a sorcerer does now not collect his magical ability however has, by way of nature, the precise disposition needed for a workout that type of effect” (op cit., p. 167).
This disposition is called al-tibaʿ al-Tamm, “the best natural”; the person who possesses it attains “knowledge of the secrets of advent, of natural causes, and of the mode of being of factors” (al-Majrīṭī, op. Cit., p. 187; cf. Fahd, 1966, p. 192, n. 29). Pseudo-Majrīṭī’s quotation from the so-called Book of Hermes the Sage defines this ideal nature in these terms:
The microcosm this is guy, if he possesses the practical nature, has a soul like the solar disc, unmoving in the heavens and illuminating every horizon with its rays. It is the same with the precise nature whose ray is determined within the soul; it flashes out, touches the translucent forces of wisdom, and draws them to the soul that is its point [of origin], simply because the solar’s radiance pulls the forces of the universe and lifts them into the ecosystem. (al-Majrīṭī, op. Cit., pp. 193–194)
The innovative assimilation of the magician to the forces that he conjures up or invokes contributes to the effectiveness of his paintings and the achievement of his endeavour.
Creation Magic (Supernatural)? – The spiritual beings (rūḥanīyah ) then appear to him in person, speaking and teaching him all matters.
Evocation of spirits
In conjuring and magic, the magician relies on the service of jinn and demons to perform his ends; in evocation, he compels the spirits of the lifeless, the monsters, and the planets to carry out his needs.
Necromancy, which belongs to divination, is steeped in black magic. Like the summoning of demons, it generally entails phases: a material section, consisting of the guidance of a mixture of various products belonging to a special pharmacopoeia and fumigations of each type, plus a highbrow segment, consisting of the components of a prayer naming all the features and attributes of the spirit invoked and mentioning the needs to be realized.
The evocation of the spirits of the planets is based on the understanding of the characteristics and houses of each of them: its coloration (crimson-grey for Saturn, white-grey for Jupiter, the yellow-inexperienced-crimson of red-gold for Mars, crimson-gold for Venus, a combination of all colors for Mercury, and green-white for the Moon), its smell, and its taste (for information, see al-Majrīṭī, op. Cit pp. A hundred and forty, one hundred fifty–156).
To evoke the spirit of a planet, one must be dressed in its colour and perfumed with its heady scent; in addition, with the aid of ingestion, one has to assume its essence and flavour.
Having carried out so, one has to watch for the instant. At the same time, the planet reaches the factor corresponding to it inside the zodiac, on a direct line that doesn’t move the road of every other world of an exceptional nature. When this is so, the street from the planet to Earth may be instantly and uninterrupted.
Next, from metals attributed to the planet, one has to style a go, hollow from pinnacle to bottom and with a hollow at the top, resting on ft.
This pass is to be installed at the photograph of whatever its miles one plan to invite of the spirit invoked:
that of a lion, as an instance, or a serpent, in case one wants to go to conflict or to triumph over an enemy, that of a chook if one wishes to get away hazard, of a person seated on a throne if one aspires to repute, strength, or recognize, and so on.
Likewise, to benefit the management of a person, one carves that character’s likeness from a stone function of the planet that presided over his start, at the proper time and in the position defined above. This picture then serves as a base for the cross.
The preference for a go is due to the reality that every person takes this form; thus, it establishes a connection between the better religious entity and a photograph that resembles it.
An incense burner is made from identical metals because the move is also used; it has to have only one starting at the pinnacle of the quilt for the smoke to break out.
To summon a celestial spirit, the correct region has to be decided on, absolutely open to the sky.
The floor ought to be strewn with flowers of the same homes because the planet whose power is to be attracted, at the precept that likes draws like, must be nothing else on the floor or within the area.
Incense of the equal essence because the planet being evoked should be burned so that the fumes, escaping from the single commencing in the burner, will bypass through the hole and pass from the backside to the pinnacle.
Creation Magic (Supernatural)? – All this should be completed at an auspicious time. If most of these situations are met, the higher world may be in concord with the lower, and therefore, the request will be obtained favourably. (See al-Majrīṭī, op. Cit., pp. 182–186; for a French translation, see Fahd, 1966, pp. One hundred seventy–171.)
Creation Magic (Supernatural)? Other techniques aimed at tapping the planetary and stellar virtues lie at the borders of magic and theurgy. The difference between the 2, consistent with Ibn Khaldūn, lies in reality.
The sorcerer does not need any helpful resource, even as folks that paintings with talismans are looking for the aid of the spiritualities of the celebs, the secrets of numbers, the unique features of everyday things, and the positions of the field that exercise an influence upon the world of the factors, because the astrologers keep. The philosophers say that sorcery is a union of spirit with spirit, while the talisman is a union of the soul with the body. (Ibn Khaldūn, op. Cit., p. 166)
“As they understand it,” Ibn Khaldūn maintains, “which means that the high celestial natures are tied collectively with the low [terrestrial] natures, the excessive natures being the spiritualities of the stars. Those who work with [talismans], consequently, mainly, are looking for the useful resource of astrology” (ibid., p. 167).
Such is the concept; however, it’s miles rare to discover mention inside the texts of a mystical act finished without recourse to a fabric guide.
While the talismanic artwork assumes an ideal technique, grounded in astronomical, astrological, and different data, this is not required for the exercise of magic, which is executed with the assistance of prayers, evocations, and tries to unite spirits, demons, and stars by way of magical method.
According to Ḥājjī Khalīfah, the artwork of talismans is meant.
To combine the active celestial forces with the passive earthly forces at moments favourable to the favoured action and impact, with the help of vapours [able] to reinforce and entice the spirit of the talisman, with the reason of producing unusual manifestations inside the world of era and decay.
In assessment with magic, this technological know-how is more reachable, for its standards and causes are recognized. Its usefulness is obvious, but mastery comes best after an incredible deal of attempts. (Ḥājjī Khalīfah, op. Cit., pp. 165ff.)
In fact, talent in talismans can be obtained simplest by using one who is familiar with its ideas, which spring from the branches of understanding making up natural philosophy, in particular mathematics, physics, and metaphysics.
Excellent many factors come into play in the introduction of a talisman. In addition to ease and performance, sympathy and antipathy, time and place, there’s relativity, a fundamental principle of the talismanic art, the relationship between the planet and the object of the talisman as well as the similarities and parallels among its diverse components.
To be effective, those connections should be positioned on the direct line crossing the talisman’s subject or have an impact on it.
Time plays a fundamental role in talismans. Indeed, the right second is a situation sine qua non for the achievement of the project.
To capture it, one ought to examine the planet until it arrives at its operative function, the maximum favorable factor its have an impact on, its conjunction with the opposite planets and its position concerning them, and the exact instant when the talisman should be set in location, and so on.
The position plays an equally critical part, precisely the observer’s vantage point, the spot wherein the talisman is made and installed, and the place of beginning of the substances used to manufacture it. Numbers, because the measure of time and moment, is vital for the expression of amount, like speech.
Quality, in the meantime, is equal in talisman to causality. The object on which the talisman acts have to remarkably resemble the quality transferred to it so that its sphere of interest can spread.
This is the basis of the connection between the higher and decreased natures. Quality here is none aside from inherent nature, the supply of causality. Its position is therefore essential, not only within the discovery of the limited residences and effects of the planets but also in the diffusion of those equal houses and influences.
This leads to an increase in the fine of the cloth of which the talisman is made by inflicting equal qualities to act upon it (al-Majrīṭī, op. Cit., pp. 99–100).
Creation Magic (Supernatural)? – In the phrases of Paul Kraus, the residences of beings are
The virtues proper to minerals, plants, and animals, their sympathies and antipathies, and using those virtues within the diverse arts and in remedy.
The striking occupies a vital location here, and affinities with magic are superficial. Men, animals, and plant life are now not considered objects of reasoned inquiry. Still, they are endowed with occult powers, able to heal any illness, and you bought happiness and superb electricity. (Kraus, 1942–1943, vol. 2, p. 61)
Among the physical houses, those of stones maintain the satisfaction of the vicinity in talismanic exercise. Expertise of them is one of vital situations for a talisman’s success, likewise for the properties of animal bodies, which magically comes to the valuable resource of medication; the latter is considered healthful even for incurable illnesses.
Plants possess many residences used in the rich magical repertoire of fumigations. Many of those are discovered in the geographical compilation called Nabatean Agriculture, and Pseudo-Majrīṭī also amassed lots of them.
Among the plant life utilized in magical operations are laurel, marshmallow, mandrake, elm, pennyroyal, myrtle, olive, horseradish, darnel, rice, beans, chickpeas, watermelon, and chicory.
The magical powers of plant life are typically linked with the natures of the planets. These natures impart their virtues to anything that responds to them.
The reality that a plant sprouts in a single soil and not in some other comes now not from the specific nature of the soil but from the marriage of a hard and fast disposition with given conditions of air and water.
“The prime motive of this lies on the line crossing the horizon of this piece of ground and marking the area of influence of positive planets on certain countries; for that reason, the life of flowers and unique features in a given usa to the exclusion of others” (al-Majrīṭī, op. Cit., pp. 385ff.).
This found out that theurgy, which systematically and “rationally” exploits the virtues of animal, vegetable, and mineral kingdoms, is marked by way of its Hellenistic origins and with the aid of the wealthy syncretism from which it emanates.
Popular magic in Islam has preserved this spirit while beginning it to new effects within the diverse Islamized countries; therefore, the life of magical practices is atypical to each of the major Muslim regions.
There are innumerable survivals of historic theurgy in Muslim tradition, in which many instances are ascribed to the Prophet himself, and in the ample magical literature that spread out during the Muslim global.
A saying attributed to the Prophet displays a crucial precept of historical magic, specifically the paranormal power of the spoken word: “There is,” he is supposed to have stated, “a kind of utterance that is none other than magic” (quoted in al-Majrīṭī, op. Cit., p. Nine).
By the distinctive feature of this precept, numeromancy became vast in Muslim lands, and the ninety-9 “maximum stunning names” of God, like the most historic sūrahs of the Qurʾān, performed an utterly excellent function in spells, amulets, and potions.
Muslim magic was primarily based on the understanding of the letters that made up the best name of God. At the base of those speculations, we discover the theory declaring that the letters of the alphabet, being at the basis of the introduction, represent the “materialization” of the divine phrase.
However, consistent with Ibn Khaldūn, there may be
a real distinction between folks who exercise talismans and people who work with the name of the game virtues of names, regarding the manner wherein the soul is made to behave on residing beings).…
This soul is inherently able to encompass nature and manage it. Still, its effect, amongst people who perform through talismans, is limited to drawing down from above the spirits of the spheres and tying them to certain figures or numerical helps.…
It is in any other case with people who, to offer their souls the capacity to act, employ the name of the game houses of names; they must be illuminated using the celestial light and sustained by divine assistance. (Ibn Khaldun, op. Cit., pp. 175ff.)
These latter avoid giving the call of magic to practices, including using mystery properties of letters, numbers, and names. Nonetheless, in practice, “they fall underneath the idea of sorcery” (ibid., p. 181), although they generally tend to discover their sports within the valid realm of herbal magic.
White or Natural Magic
The department of magic acknowledged in English as white magic, or herbal magic, is denoted in Arabic by two terms: one, simiyāʾ, of Greek starting place (sēmeia ), and the alternative, nīrinjāt, Persian (keyring). Both are implemented commonly to illusionism, prestidigitation, fakery, and deception.
According to Ḥājjī Khalīfah (op. Cit., pp. 646–647), herbal magic entails imaginary phenomena happening in space and having no correspondence to whatever is palpable.
Their production and causes remain a secret regarded most effective to the practitioners. Often it consists of combos concocted using the magician out of natural essences, ointments, liquified substances, or even particular words with suggestive powers.
The range of such practices may be enormous: aerial illusions, atmospheric vapours, playing with fire, hints with bottles, cups, and glasses, illusions with eggs, culmination produced out of season, wax figures, animal taming, the discovery of hidden gadgets, training of magic ink, and so forth.
In the Ghāyat al-ḥakīm of Pseudo-Majrīṭī, the period nīrinjāt is implemented to charms that have incredible energy over people and natural phenomena alike, inclusive of a magic ring that transfixes absolutely everyone who looks at it.
These amulets beat back awful weather or neutralize weapons held by enemies, and so on (al-Majrīṭī, op. Cit., pp. 242ff.). The making of those nīrinjāt calls for extreme precision and cautious dealing with the poisonous substances used in their composition.
These are potions that act by way of means of absorption or fumigations of various powders and oils. The expected outcomes of those potions vary, and their software depends upon astrological conditions, as in all magical activity, and on the simultaneous utterance of a formulaic spell containing incomprehensible names.
In the equal magnificence of magical pastime belongs the rainmaker, who instructions the stars and alternates between a traumatic, coercive, and sometimes even insulting tone closer to the heavens and flattery towards God.
The imprecations he broadcasts have a truly magical person: regularly, they include using the divine names to bend the need of heaven.
The writer of the Theology of Aristotle, observed by Ibn Sīnā (Avicenna), affirms that “prayer impacts the solar and the celebs, by using imparting a positive movement to them, because the elements of the arena form an unmarried whole, like an ‘unmarried animal'” (quoted in A. Goichon, Directives et remarques, Paris, 1951, p. 250). The rainmaker stood internal a circle (mandil ) or magic rectangular for greater effectiveness.
In this same class is likewise blanketed the evil eye. Ibn Sīnā explains it as “an admiring tendency of the soul that sporting activities, by using this asset, a weakening have an impact on at the item of its admiration” (ibid., p. 523).
For Ibn Khaldūn, the effect is
herbal and innate. It can’t be left on my own. It does not rely on the free choice of its possessor. It is not received by him. [It is] a power exercised with the aid of the soul of the person who has the evil eye.
An aspect or scenario seems desirable to the eye of a person, and he likes it very tons. This [circumstance] creates his envy and the choice to take it far from its owner. Therefore he prefers to spoil him. (Ibn Khaldūn, op. Cit., pp. A hundred and seventy–171)
It may be concluded from the preceding that Islam, the inheritor of historical civilizations, has preserved for us, in its rich cultural and folkloric patrimony, remnants of Semitic and Hellenistic notions that had been developed intermingled in the extensive expanse of the ancient and medieval Near East.
They were ever seeing that at the beginning of time, there had been people who, upon satan’s whispers, faltered from the direction of righteousness, main to Allah (SWT).
They lost their religion in Allah’s (SWT) powers and, instead, decided to take matters into their private hands through the cruel practice of black magic. But why is it so closely condemned in Islam? Here’s why:
1. Satanic exercise
In the Quran, Allah (SWT) deems black magic to be one of the practices preached by the devil himself. Satan misleads guys into consorting with dark magic to fulfil their wishes and goals in this international and gives them a fake sense of control, which in reality, they do not. They do not realise the harm it will deliver to them in the Hereafter, for they are too unaware to see it.
“And the humans learn what harms them and does now not benefit them. But the Children of Israel, in reality, knew that whoever bought the magic might not have within the Hereafter any proportion. And wretched is that for which they offered themselves if they only knew” (Quran 2:102)
2. Only Allah (SWT) has an understanding of the unseen
People use black magic to understand approximately the destiny and matters which have no longer yet come skipped. But in fact, the information of the unseen lies with Allah (SWT) and Allah (SWT) on my own.
To accept as accurate otherwise is to stray from the route of Islam. To depend on anything, or absolutely everyone, besides Allah (SWT) is illegal, for only He knows what is acceptable due to the fact His understanding is entire. Only Allah (SWT) can foresee the future and see the unseen; His creation can’t.
“No one inside the heavens or earth knows the unseen (ma’am al-ghayb) except Allah” (Quran 27:sixty-five)
1. Dua; seek protection from Allah (SWT)
Make steady dua and ask Allah (SWT) for His safety, for best He has the electricity to prevent the harm added about using black magic. Our Prophet (PBUH) used to continuously search for Allah’s shelter and refuge from evil and make the following dua:
“O Allah, I seek haven in You from all evil things, each male and woman.” (Sahih Bukhari, vol 8, Book 75:326)
Never stop calling out to Allah (SWT), for best He has the cure for all evil.
3. Surah Baqarah
Another source of protection in opposition to black magic is the recitation of Surah Baqarah from the Holy Quran. Abu Huraira suggested:
The Messenger of Allah, peace and advantages be upon him, said, “Verily, Satan flees from the house in which is recited Surat Al-Baqarah” (Sahih Muslim, 780)
Every Muslim must make it a habit of reciting Surah Baqarah within the residence as it expels all evil and jinns and protects one from the outcomes of black magic and satanic practices.
4. Recite the 3 Quls
These three Quls in Islam also help in heading off the damaging results of black magic: Surah An-Nas, Surah Al-Falaq, and Surah Ikhlaas. Abu Sa’identification Al-Khudri (May Allah be pleased with him) said:
The Messenger of Allah used to seek protection against the evil of jinn and the evil eyes until Surah Al-Falaq and Surah An-Nas were found out. After they had been revealed, he took to them for seeking Allah’s safety and left everything except them” (At-timid, Book 9, Hadith 25)
Abu Sa’id Al-Khudri narrated that our Holy Prophet (PBUH) stated:
“Surah Al-Ikhlas [Say: He is Allah (the) One] is equal to 1-third of the Qur’an” (Sahih Bukhari, Book nine, Hadith 20)
Turn to Allah (SWT) and make it a habit of reciting these surahs from the Quran every unmarried day, and, inshallah, you and your family might be blanketed from black magic.
In the end, Islam powerfully condemns black magic, for it is impure, and it strays closely from the lessons of Allah (SWT) and the course of fact and purity. It only leads to more damage and destruction and strays the believer far away from all that is ideal and blessed.
Questions & Answers Creation Magic in Islam
Q: What is Creation Magic in Islam?
A: Creation Magic in Islam refers to the use of supernatural powers to create objects, beings, or events that are beyond the scope of human abilities. It is considered a form of magic that is prohibited in Islam.
Q: Why is Creation Magic considered prohibited in Islam?
A: Creation Magic is considered prohibited in Islam because it involves seeking assistance from supernatural beings or forces other than Allah, which is considered shirk (associating partners with Allah) and is one of the major sins in Islam.
Q: Is there any evidence of Creation Magic being used in Islamic history?
A: There are some reports of individuals claiming to possess the ability to create objects or beings through supernatural means in Islamic history. However, these claims are generally viewed with scepticism and are not considered to be in accordance with Islamic teachings.
Q: What is the Islamic view on supernatural powers and abilities?
A: In Islam, supernatural powers and abilities are recognised, but they are attributed solely to Allah. Muslims believe that all power and ability come from Allah, and that seeking assistance from any other source is forbidden.
Q: Are there any types of magic that are allowed in Islam?
A: No, all forms of magic are considered prohibited in Islam. Muslims are encouraged to seek protection from Allah and rely solely on Him for assistance in their daily lives.
Q: What are the consequences of practicing Creation Magic in Islam?
A: Practising Creation Magic is considered a major sin in Islam and is believed to have severe consequences in this life and the hereafter. Muslims who engage in such practices may face punishment in this life and will be held accountable in the afterlife for their actions.
Q: How can one protect themselves from the influence of magic in Islam?
A: Muslims are encouraged to recite specific verses from the Quran and to seek protection from Allah through prayer and supplication. It is also important to avoid engaging in practices or activities that may be associated with magic or sorcery.