Abdullah Ibn Saba’ and Other Myths

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Abdullah Ibn Saba’ and Other Myths

Abdullah Ibn Saba’ and Other Myths

Author:
Publisher: World Organization for Islamic Services (WOFIS)
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Abdullah Ibn Saba’ and Other Myths

In this book, the author begins by describing both the Saba’iyyah legend and its originator (Saif ibn ‘Umar). Further, he throws some light on the narrations and the researchers who relied on such forgery in their historical and ideological research. The opinions of the great scholars of Islam about the inauthenticity and the unreliability of Sayf ibn ‘Umar are also given.

Author(s):Sayyid Murtadha al-'Askari

Translator(s):M.J.Muqaddas

Publisher(s):World Organization for Islamic Services (WOFIS)

Table of Contents

Foreword 6

Introduction by the Translator 9

Truth Behind The Fiction 10

Comments by Doctor Hamid Hafni Dawood, Professor in Arabic Language in Cairo University 10

Comments By Al-Sheikh Jawad Mughniah - A Shi‘ah Scholar 12

Comments By Professor James Robinson - D.Litt., D.D.Glasgow, U.K 13

Introduction: The tale of ‘Abdullah bin Saba’ 16

The Origin of the Story 16

Who is Saif? 17

1. The Army of Osama 17

2. Saqifa, pavilion of Bani Sa‘edah 17

The Story of the Pavilion of Bani Sa‘edah according to authentic sources 18

Preface 20

The Tale of ‘Abdullah bin Saba’ 21

Summary of what is known from the Historians 21

1) Abu Dharr (Jondob Ibn Jonadeh) Ghafary 21

2) ‘Ammar Bin Yasir 22

3) Muhammad Bin Abu Hodhaifa called Abulqasim 22

4) Abdur-Rahman Bin Adis Balavi 22

5) Muhammad Bin Abu Bakr 22

6) Abdi 23

7) Malik Ashtar al-Nakha‘i 23

The Origin of the Tale and of the Story-tellers 24

1) Muhammad Rashid Reza 24

2) Abul Feda (d. 732 H.L. 1331 A.D.) 24

3) Ibn Athir (d. 630 H.L. 1229 A.D.) 24

5) Ibn Khaldoon 25

6) Muhammad Farid Wajdi 25

7) al-Bostani 25

8) Ahmed Amin 25

9) Hassan Ibrahim 27

10) Van Flotten (Volten) (Johannes 1818-1883) 28

11) Nicholson, Reynold Alleyne (1868 1945) 28

12) The Islamic Encyclopedia 28

13) Donaldson, M. Dewight 28

14) Wellhousen Julius (1844 - 1918) 29

15) Mirkhand 30

16) Ghiathud Din (d. 940 H.L. - 1455 A.D.) 30

17) Tabari and his source 30

18) Ibn ‘Asaker (d. 571 H.L. - 1086 A.D.) 30

19) Ibn Badran (d. 1346 H.L. - 1851 A.D.) 31

20) Ibn Abibakr (d.741 H.L. - 1256 A.D.) 31

21) Sa'id Afghani 31

22) Dhahabi (d. 748 H.L. - 1263 A.D.) 31

Investigation concerning Saif and his Narrations 33

Who is Saif? 33

Saif's Books 33

The value of Saif's recordings 33

1. Osama army 35

Story by Saif 35

Story by other than Saif 35

Comparison 36

Some Sahabis Introduced 36

Muhammad's policy on his death bed 37

2. Saqifah 38

Saif and Saqifah 38

An investigation into the truth of the stories concerning Saqifah recorded by Saif 39

The story teller 40

Saqifah and other historians apart from Saif - Saqifah and Abu Bakr 40

The Prophet's Death 43

The candidates before the burial of the Prophet 45

Second candidate for the succession to the Prophet 46

The Successful Candidate 46

Warning 48

The Public Allegiance 49

After the Allegiance 49

The Burial of the Prophet 50

Refuge in the house of Fatimah 51

The end of the Events at the Allegiance 54

Comments made by various people about the Allegiance 55

A - Fadl Bin ‘Abbas 55

B - Abdullah Bin Abbas 55

C - Salman Farsi 56

D - Umm Mestah 56

E - Abu Dhar 56

F - Miqdad 56

G - A Lady From Bani Najjar 56

H - Abu Sufyan 56

I - Mo‘awia 59

J - Khalid bin Sa‘eed 60

K - Sa‘d bin ‘Obadah 60

L - ‘Omar 61

The evaluation of Saif's recording 62

Conclusion 65

3. Reddah (Heresy) 66

Heresy in Islam 66

Heretics in the Prophet's time 66

Heresy in Abu Bakr's time 66

4. Malik Bin Nowaira 70

Malik's story according to Saif 72

The source of Saif's narrations 74

Who are Sa‘b, ‘Atyya and Othman? 74

Why Saif's narrators are fictitious? 74

The Text of Saif's stories 75

Comparison 75

5. ‘Ala΄ Bin Hazrami 77

The origin of Saif's story 78

‘Ala's story by other than Saif 79

Wars against Heretics - Comparison and Conclusion 79

6. Barking of Hawa’b's dogs 80

The source of Saif's story 80

At whom did the dogs bark in Haw’ab? 80

Conclusion 82

7. Ziad's family tree 83

The Origin of Saif's Story 83

The story told by others apart from Saif 84

Conclusion 84

8. Moghairah Bin Sho‘ba 86

Other Historians 86

Origin of Saif's Story 88

Conclusion 88

9. Abu Mhjan's Imprisonment 90

Saif’s Narration 91

Origin of Saif's story 92

Conclusion 92

10. Saif's Days 93

a - The Day of The Cows 93

Origins of Saif's story 93

Conclusion 93

b - The Days of Armath, Aghwath and ‘Emas 93

Origin of Saif's story 94

c - The Day of Jarathim 94

Origin of Saif's story 94

Conclusion 95

11. Consultation and ‘Othman 96

The story of consultation by others apart from Saif 96

Consultation and ‘Omar 97

12. Qummadhban 102

Story told by others apart from Saif 102

Conclusion 103

13. Cities invented by Saif 104

1. Dolouth 104

2. Tawous 104

3. Je‘rana and No‘man 105

4. Qordouda 105

5. River Ott 105

6. Ermath, Aghwath and Emas 105

7. Altheni, Thanyat al-Rekab, Qodais, Maqr, Wayakhord Walaja and Alhawafi 105

14. Saif and the dates of the events 107

Conclusion 108

The End of Translation 111

A Note by the Editor 112

Endnotes 113

Foreword

1. We are pleased to announce, thanks due to the Almighty Allah for his guidance, the publication of a complete English translation of the first volume of the Arabic book entitled ‘Abdullah ibn Saba’ and Other Myths written by the great scholar as-Sayyid Murtadha al-’Askari. Brother Jawad Muqqadas undertook the translation.

2. The research in this book centers around those historical narrations compiled by Sayf ibn ‘Umar al-Tamimi al-Usayyid, who lived in the second century after Hijrah. These narrations are to be found in his books covering the early Islamic events.

The contents of the two volumes of the book ‘Abdullah ibn Saba’ merely represents one part of a series dealing with Sayf ibn ‘Umar's narrations, stories and quotations. The second book in the series “One Hundred and Fifty Fictitious Companions of the Prophet” has also been published in Arabic and also consists of two volumes.

3. In this book, the author begins by describing both the Saba’iyyah legend and its originator (Saif ibn ‘Umar). Further, he throws some light on the narrations and the researchers who relied on such forgery in their historical and ideological research. The opinions of the great scholars of Islam about the in authenticity and the unreliability of Sayf ibn ‘Umar are also given.

4. The author elaborated on the evaluation of Sayf's narrations which cover events that took place between 11 A.H. and 40 A.H. (cf. at-Tabari's History. In his critical evaluation, he plotted the suspicious movements of this strange personality indicating those areas where Sayf fabricated fictitious ahadith (traditions), stories and events. Not only that, but the author points out the role of this character in distorting, deforming and annulment of great Islamic events, such events being of great significance in the structure of the Islamic history. The timing of the events in question coincided with that very critical period of the four Caliphs.

It is not an exaggeration to consider Sayf as being one of the most characters who willfully endeavored to, and succeeded in, distorting the early Islamic history.

The author started his research and critical evaluation by considering the very first narration of Sayf, namely the event of the sickness and death of the Holy Prophet (peace be upon him and his family) and the events that took place at Saqifah (during which Abu Bakr was chosen as the Caliph). The events that took place between Saqifah and the eventful assassination of Imam ‘Ali are very well documented and critically analyzed. The last narration by Sayf as documented by at-Tabari is in fact the martyrdom of Imam ‘Ali (peace be upon him).

5. This is a brief resume of the researches in the two volumes of the book. The first volume covered the majority of the researches in question. The second volume, yet to be translated, completes the researches and additionally, has conclusive remarks and some afterthoughts pertaining to many of the researches in the first volume. In the second volume, the author elaborates a great deal on the Saba'iyyah legend.

6. The Saba'iyyah legend - as explained in the introduction of the book - can be summarized thus:

A Yemenite Jew from San‘a declared his Islam at the time of ‘Uthman. He willfully associated himself with Muslims and travelled in their cities and towns: Sham (Damascus), Kufa, Basrah, Egypt, propagating among Muslims that Prophet Muhammad (p.b.u.h.a.h.f.) will be resurrected like Jesus (p.b.u.h.). (It is the origin of the idea of resurrection in Islam?!) He further taught that ‘Ali (p.b.u.h.) is Muhammad's vicegerent since every prophet had a vicegerent.

Moreover, ‘Ali is the last vicegerent in the same way that Muhammad (p.b.u.h.a.h.f.) was the last prophet. (This is how the belief in Imamah or vicegerency has started?!) Moreover, he taught that ‘Uthman assumed the caliphate illegally and thus violated ‘Ali's rights and hence ‘Uthman should be revolted against in order to restore the rights of Imam ‘Ali (and this is the basis for the concept of the violation of Khilafah?

The fictitious ‘Abdullah ibn Saba was also given a nickname: the son of the negro slave. It was claimed that the historical events stretching from ‘Uthman's time till the assassination of Imam ‘Ali (p.b.u.h.) were influenced directly or indirectly by this Jew - as you will read in the text of this book.

7. Naturally then, the book has been entitled ‘Abdullah ibn Saba’ and Other Legendary Figures or Myths, since this heresy - a fabrication and forgery by Sayf - has been used destructively more so than any other heresy. Besides the willful exploitation of such a heresy, some people could have used it with good faith but without bothering to authenticate the narrators.

Ideological studies indicate that a lot of people opposing the Shi‘ah School of Thought - a lot of whom being enemies of Islam anyway - justify their enmity on this obvious heresy which they would exploit rather excessively to back-up their attack on the Shi‘ahs, which approach resembles very much the approach adopted by Sayf ibn ‘Umar himself.

8. We will refrain from introducing either the author or the translator. Suffice it to say that the reader himself would be able to appreciate the great analytical ability of the author from the contents of the book itself. Comparison of the English and Arabic versions of the introduction would undoubtedly reveal the competency of the translator.

9. As far as our involvement is concerned, we have been able through Allah's grace and conciliation, to contribute towards the propagation of Islam. We have published a number of books and pamphlets dealing with the true, original ideological and judicial aspect of Islam. Through the literature published by our organization we have managed to rectify some false notions about Islam.

This book is yet another publication that conforms with our basic aims and concepts. It is no wonder then that we have endeavored to translate it and print the English version accordingly.

Again the aim of such endeavor is merely to seek Allah's blessings, His forgiveness, His bounties and His pleasure in this World and in the World to come.

World Organization For Islamic Services

(Board of Writing, Translation and Publication)

1st November, 1977

18th Dhil qa‘da, 1397

Tehran - Iran.

Introduction by the Translator

"Believers conduct yourselves with justice and bear true witness before God even against yourselves,….." (The Holy Qur’an, Surah An-Nisa’, (4): Verse 135).

It is difficult to admit that one is in the wrongs, but conscience and religion tell us to tell the truth even against ourselves.

We Muslims for centuries treated our history books as gospel truth until recently. The very Reverend al-Saved Murtada al-’Askari in his book ‘Abdullah Bin Saba΄, first published in 1955 A.D., revealed that the Muslim history books contain some false information; and tales against Shi‘ah sect are forged and Shi‘ahs are not the alleged followers of ‘Abdullah Bin Saba΄.

The author has also systematically analyzed the relative events recorded in the history books and proved that ‘Abdullah Bin Saba΄, the alleged founder of the Shi‘ah sect in Islam was a fictitious character invented by Saif.

Saif was a well-known agnostic story teller who lived in the second century of the Muslim era and purposely wrote an illogical history of Islam.

In this translation I shall use the Arabic Text, third and fourth Editions 1968 - 1973 and the First Edition Persian Translation, Tehran 1384.

The dates are in Arabic Era (Hejir Lunar) today is 19.7.1391 (7.6.1351 Hejir Solar) 29.8.1972 A.D.

The translation of the book of ‘Abdullah Bin Saba΄, has been delayed for some years until I met Jean Moynihan in Rugby, whom I found to have a gift for helping in general and especially a desire to disperse the clouds hiding the truth. She corrected most of my English.

Many thanks also to my colleague Peter Patterson who went through all the manuscripts and corrected my errors. Thanks to other persons who rendered help to me in this work. Last but not least many thanks to my daughter, Fereshteh who typed this translation (Twice) which reveals “The Truth Behind the Fiction” of ‘Abdullah Bin Saba΄.

May God help all those who help man. Amen.

J. Muqaddas

29/8/1972

Truth Behind The Fiction

Comments by Doctor Hamid Hafni Dawood, Professor in Arabic Language in Cairo University.



The above article was written by a learned Sunni man, who has broken the barrier of fanaticism and quarrelling for the sake of quarrelling.

The 1300th Birthday of Islam has been celebrated. During this time some of our learned writers have accused Shi‘ahs of not having Islamic views. Those writers influenced public opinion against Shi‘ahs and created deep gaps between Muslims. In spite of wisdom and learning, the enemies of the Shi‘ah followed their self chosen beliefs and partiality, covering the truth, and accusing Shi‘ahs of being superstitious etc. Hence Islamic Science suffered much, as Shi‘ah views were suppressed.

As a result of these accusations, the loss to Islamic Science was greater than the loss suffered by the Shi‘ah themselves because the source of this jurisprudence, though rich and fruitful, was neglected, resulting in limited knowledge.

Alas, in the past our learned men were prejudiced, otherwise we would have benefited from many Shi‘ah views. Anyone who wishes to do research in Islamic Jurisprudence must consider Shi‘ah sources an s well as those of Sunni.

Was not the Shi‘ah's leader. al-Imam Ja‘far as-Sadiq (d.148 H.L.), the teacher of two Sunni Imams? i.e. Abu Hanifah al-No'man Bin al-Thabet (d. 150 H.L.) and-Abu ‘ Abdullah Malik Bin Anas (d. 179 H.L.).

Abu Hanifah said, "Except for the two years No‘man would have starved," referring to the two years he had benefited from the knowledge of al-Imam Ja‘far as-Sadiq.

Malik also confessed straight forwardly, that he had not met anyone learned in Islamic Jurisprudence than al-Imam Ja‘far as-Sadiq.

Yet so called learned men, unfortunately disregard t h e rules for research to suit their own ends. Hence knowledge is not fully disclosed to them, and they create a wider gap between Muslims. Ahmed Ameen was one of those deprived of the light of knowledge, remaining in darkness, even though the candle of Shi‘ah was always shining and there was no other light.

History has recorded this stain on the robe of Ahmed Ameen and his friends, who blindly followed one special sect- Madhhab. Of the many mistakes made by him, the biggest is told in the story of ‘Abdullah Bin Saba΄. This is one of the tales told in order to accuse Shi‘ahs of heresy and foregoing events.

The great contemporary researcher, the Reverend al- Sayyid Murtada al-‘Askari, in his book ‘Abdullah Bin Saba΄, has proved with substantial evidence, that ‘Abdullah Bin Saba΄ was fictitious, and it is therefore a greater lie to say he was the founder of Shi‘ism.

Al-Sayyid Murtada al-‘Askari has been deeply involved in history and has proved from Sunni sources that the enemies of Shi‘ah are false.

From the early days of Islam up to the present, stories like those about ‘Abdullah Bin Saba΄ told by Saif Bin ‘Omar, were believed as being from reliable sources, but in this book extensive research has been made concerning these stories. in order to facilitate the finding of the truth about them.

God has decreed that some learned men disclose the truth regardless of the blame they may get. The pioneer in this field is the honorable author of this book, who has made the Sunni learned men of research revise the history book of Tabari, (History of Nations and Kings) and to sift out the authentic stories from the false. The stories which remained unchanged and unaltered for centuries like God's Revelations.

The honorable writer, with much evidence, has stripped the veil or ambiguity from those historical events. and in the best way disclosed the truth, to such an extent that some facts seem frightful. Of course some of. them appear to be incredible, for they contradict the beliefs of a lifetime, and our religious legacy - centuries old. But we have to obey the truth no matter how difficult they appear. "The truth is the best to be followed."

To know what it is all about, one has to read this book and scrutinize the events of which there are different opinions; such as:

"The Army of Osama."

"The death of the honored Prophet."

"The story of Saqifa."

All of which have been examined by the author.

When the messenger of God was on his deathbed, some men left the Army of Osama without permission, and went back to Medina with the hope of gaining some privileged office. The author introduces these people to us. On his deathbed the Prophet wanted to make a will, but some people ignored this wish, and called it the ravings of a dying man. Perhaps they were afraid of the possibility of his introducing al-Imam ‘Ali as his successor.

The author discloses the truth about these events. What ‘Omar had in his mind to deny the death of the Holy Prophet? Why was he threatening to put to death, those who were spreading the news of the Prophet's death?

During the time when al-Imam ‘Ali and the cousins of the Prophet, his uncle ‘Abbas and the elders were washing the corpse of the Prophet, ‘Omar and Abu ‘Obeydah hurriedly came to Saqifa (a room with a roofed veranda) and demanded the people to give their allegiance to Abu Bakr. Yet if they had waited until the burial of the Prophet was over, ‘Ali was the only candidate for the successor of the Prophet, and Bani-Hashim knew not anyone else.

The author, under the three titles previously mentioned, has sifted truth from falsehood, good from bad, until he has reached the obvious reality; and because of his research, the doors of deception and fraud are closed for ever-more to the plotters.

Other subjects in this book show the truth so clearly, that in the very near future, a vast reform in the history of Islam will come about.

I would like to put three questions to the readers before ending my article.

1. Can a close companion of the Prophet make a mistake?

2. Can we criticize his work?

3. Can we say that the respected companion of the

Prophet is a hypocrite or an unbeliever?

The answers to the first two are positive, but the answer to the third is in the negative - not because I am biased and am saying something against logic - no I have a rational reason and a logical one, for unbelief and hypocrisy are from the heart, and no one except God, knows the contents of our hearts and the secrets of people. I am pleased to pay great respect to this book and its honorable author, the very learned researcher Sayyid Murtada Askari. I am also pleased with Mr. Murtada Rizvi Kashmiri (The publisher) who has produced this book in a pleasing form. He has fulfilled his duty, a service to Islam. This responsibility will carry much weight in the revival of true Islamic history.

12th October, 1961

Cairo - Egypt

Dr. Hamid Hafni Dawood

Comments By Al-Sheikh Jawad Mughniah - A Shi‘ah Scholar



"Everything in this world is changing, except the writings against Shi‘ah. To every beginning there is an end, except the accusations against Shi‘ah. Every verdict is supported by evidence, except the one against Shi‘ah. Why? Are Shi‘ahs trouble makers or violent agitators, who only want to disturb people?"

Here is the answer.

In the second century of the Islamic Era (H.L.) lived a man called Saif Bin ‘Omar al-Tamimi.

He wrote two books:-

1. al-Fatooh Wal Reddah.

2. al-Jamal Wa Maseeri ‘Ayeshah Wa ‘Ali.

He served two purposes in his two books:-

1. Inventing stories without foundation.

2. Recording events in such a way that truth appeared to be false, and false appeared to be truth.

He invented Companions (Sahabi) for the Prophet such as So‘eer, Hazhaz, Ott, Homaiza, etc. He recorded his stories in such a way that they appeared to have been told by the people who met these Sahabies.

Among his fictional heroes is ‘Abdullah Bin Saba΄, who was supposed to have related tales about Shi‘ah; all stories against Shi‘ahs, recorded by all historians originate from Saif.

After Saif, the historians accepted his books as the gospel truth. Tabari was the first historian who relied upon Saif.

Other historians, Ibn Athir and Ibn ‘Asaker, among them, followed Tabari blindly.

Saif invented stories and muddled authentic events but the only source of all his stories is his own books ‘al-Fatooh' and 'al-Jamal.'

The book ‘Abdullah Bin Saba΄ proves that the above statement is true and its knowledgeable author's task, is to show the truth as it was, without gilding the lily. Not a single learned man can deny, or doubt, anything which Sayyid Murtada al-’Askari has written because the book is based on logical proofs and no one can deny logic and axioms.

I have discussed ‘Abdullah Bin Saba΄ with many people, but I answered them as previous learned men have done, except that I made it easier for them to understand, that I believed in the existence of ‘Abdullah Bin Saba΄. Now, the very learned al-Sayyid Murtada al-’Askari, has changed the story completely, and proved that ‘Abdullah Bin Saba΄ is fictitious. I may say that this is the first Arabic book to have examined history scientifically.

The author has done a great service not only for religion, knowledge and Shi‘ahs but for Islam. He has closed the door to those who wanted to disturb Muslim unity, and to those Sunnis who get courage from their false stories. Today their first and only evidence, the stories of Bin Saba and Bin Sauda invented by Saif, have been proved to be false.

Finally, may I point out that this book is to be published

and sold at a low price, in order that all Muslims can know the story. It is to be translated into many languages.

Lebanon,

Muhammad Jawad Mughniah

Comments By Professor James Robinson - D.Litt., D.D.Glasgow, U.K.



Dear Sayyid Murtada al-‘Askari,

It was in the middle of last August that I received from you the copies of your two works, ‘Abdullah Bin Saba΄ wa- Asatir ukhra ,and Khamsun wa-mi'at Sahabi mukhtalq, al- Qism al-awwal. At the time I wrote to you to say that I am now aged and not in perfect health, therefore I would need time to study these books.

It has taken me even longer than I had imagined; but I have read the books twice with great interest, and although I should have like to write at some length, I feel I must write to express my admiration of the methods adopted and the careful scholarship shown in the two books. At my age I cannot look forward with confidence to being able to write and so I feel I must delay no longer in case I find I am unable to write.

In the first book I liked the detailed account of the conventional story of ‘Abdullah Bin Saba΄ and the Sabaiyya, followed by a valuable discussion of writers (ancient and modern) in East and West and the sources on which they depended. The table on p.57 is very helpful in showing the main sources of information about Saif and his traditions and how later writers depended on one or other of these.

Then comes a list of a number of authorities who expressed opinions on the worth of Saif's traditions, from Abu Dawud (d. 275 - the text wrongly says 316) to Ibn Hajar (d. 852). As they all speak critically, using such words and "weak," "his traditions are abandoned," "Worthless," "liar," "suspected of being Zindiq," etc., they agree in asserting the unreliability, or even falseness of the traditions.

This is an overwhelming argument. In studying the opinions of authorities on different traditionists, I have noted that all do not agree. But here there is no disagreement which makes one wonder why later writers have been so ready to accept Saif's material.

But I should like to make a remark about Tabari who has no hesitation in quoting Saif. His history is not a historical work in the manner of modern writing, for his main purpose seems to have been to record all the information in his possession without necessarily expressing an opinion on its value.

One is, therefore, prepared to find that some of his material is less reliable than others. So, perhaps we can excuse him for using a method not approved nowadays. He has at least provided a mass of information. It remains for acute scholars like yourself to distinguish between the genuine and the false.

In discussing a number of topics mentioned by Saif, the argument is conducted in a very effective manner, first giving Saif's account and then comparing it with accounts given by others. This careful comparison deals both with the material and the sanad, and it is shown that Saif often quotes men who are unknown.

This raises the question why none of them should have been quoted by other transmitters, and leads one further to suggest that Saif has invented them. This serious accusation is a reasonable assumption by comparing Saif with others.

It is pointed out that Saif has stories miraculous of happenings which are difficult to believe, such as desert sands becoming water for Muslim armies, seas becoming sand, cattle speaking and informing the Muslim army where they were hidden, etc.

In Saif's time it was possible for him to succeed in passing off such stories as history, but nowadays the critical student naturally finds such stories quite impossible. Effective arguments are also used to show how Saif's information about Ibn Saba and the Saba'iyya is quite unreliable.

The author suggests that some orientalists have based their studies on Saif's information, matters such as the huge number of people killed in the early Muslim wars, the idea that an unknown Jew, Ibn Saba΄, could have been the influence to lead astray companions of the Prophet from their faith, and have been the leading influence in stirring up the people to revolt against ‘Uthman and cause his murder, and stir up the fighting engaged in by ‘Ali with Talha and al- Zubayr.

This may be true of some, but it has not been true of all. This is apparent from the articles on ‘Abdullah Bin Saba΄ in the first and second editions of the Encyclopedia of Islam. Saif spends much time manufacturing heroes from Tamim, the tribe to which Saif traced his genealogy, but Sir William Muir long ago told how Tamim had to submit to the forces of the early Caliphate at the time of what is called the Apostasy.

Sir Thomas Arnold may also be noted as drawing attention to the fact that the early conquests were not so much for the purpose of spreading the faith as for extending the sphere of Muslim rule.

In the second book attention is drawn to the fact that Saif who lived in the first quarter of the second century belonged to Tamim, one of the Mudar tribes who live in Kufa. This helps one to study his tendencies and the influences leading to these legends. There is discussion of Zindiq and of Manichaeanism. Party spirit is said to have continued from the Prophet's time, till that of the ‘Abbasids.'

Saif upholds the northern tribes, inventing heroes, poets praising the tribe's heroes, companions of the Prophet from Tamim, wars and battles which had no reality, millions killed and large numbers of prisoners with the purpose glorifying the heroes he invented. Poems attributed to imaginary heroes were in praise of Mudar, then Tamim, then B. ‘Amr, the subtribe to which Saif traced his origin.

Saif mentioned men of Mudar as leaders of battles which were led by men of other tribes, his fictitious leaders some-times being real people, sometimes names produced by his imagination. It is argued that the falseness of his information was partly to upset the faith of many and partly to give non-Muslims a wrong conception. He was so skilful in his forgeries that they were accepted as genuine history.

This is a brief summary of some of the wrongs of which Saif was guilty. The aim part of the book goes into details about twenty three men, giving examples of Saif's material and showing how he differed from genuine authorities not only in material but also in sanad by using names of non- existing people.

The work is done with great detail presenting overwhelming argument against Saif's reliability in spite of the notable writers who include information in their writings. Two of Saif's books are discussed showing that they are as unreliable as other material later authors have quoted from him.

This is a most penetrating study undertaken with keen perception and a high quality of criticism. I am very grateful for having had the opportunity of spending quite a considerable time in studying the arguments which appeal to me as fully convincing, and I am sure that all who study these books with an open mind will readily appreciate the force of the arguments.

With many thanks for sending me these books, and

apologize for having, on account of age and other infirmities, been so long in replying.

Yours sincerely,

James Robinson

Suratul Baqarah: Verses 102 - 103

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ‌ سُلَيْمَانُ وَلَـٰكِنَّ الشَّيَاطِينَ كَفَرُ‌وا يُعَلِّمُونَ النَّاسَ السِّحْرَ‌ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُ‌وتَ وَمَارُ‌وتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ‌ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّ‌قُونَ بِهِ بَيْنَ الْمَرْ‌ءِ وَزَوْجِهِ وَمَا هُم بِضَارِّ‌ينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّـهِ وَيَتَعَلَّمُونَ مَا يَضُرُّ‌هُمْ وَلَا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَ‌اهُ مَا لَهُ فِي الْآخِرَ‌ةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَ‌وْا بِهِ أَنفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَ ﴿١٠٢﴾

وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّـهِ خَيْرٌ‌ لَّوْ كَانُوا يَعْلَمُونَ ﴿١٠٣﴾

And they followed what the satans chanted(of sorcery) against the kingdom of Sulayman; and Sulayman was not an unbeliever, but the satans disbelieved; they taught men sorcery and what was sent down to the two angels at Baby­lon, Harut and Marut. Yet these two taught no one until they had said: “Surely we are only a trial, therefore do not be a disbeliever.” Even then men learned from these two, that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission; and they learned what harmed them and did not profit them; and certainly they knew that he who bought it should have no share (of good) in the hereafter, and vile was the price for which they sold their souls; had they but known(this) (102).

And if they had believed and guarded themselves(against evil), reward from Allah would certainly have been better; had they but known(this ) (103).

Commentary

Qur’an: And they followed what the satans chanted... The exegetes have disputed among themselves about each and every aspect of this verse; so much so that the resulting picture of the differences is almost unparalleled in the whole Qur'an. A list of the differences is given below:

“they followed ”: Does the pronoun, “they”, refer to the Jews of the Sulayman's time, or to those at the time of the Prophet, or to all?

“chanted”: The Arabic word is “tatlu ” ( تَتْلوْا ) which may be translated as “chanted”, “recited”, “told a lie about”, “faked” or “followed and acted according to”. In which sense the word is used here? Every meaning has some supporters.

“satans”: Does it refer to the satans of jinn? Or to those among the human beings? Or to both?

“about”: The Arabic participle is ”'ala ” (عَلی) = against, on, about, upon). Does the phrase mean, about the kingdom of Sulayman? Or, during the reign of Sulayman? Or, against his kingdom? Or, on his reign?

“the satans disbelieved”: Some say, they disbelieved because they published the sorcery among the people. Others say, they disbelieved because they ascribed the sorcery to Sulayman. Still others say, the disbelief, as mentioned here, actually means sorcery.

“they taught men sorcery”: It means they instructed them as a teacher instructs his students. No! it means that they buried the chants under Sulayman's chair, and then directed the men to it who brought it out and learnt it.

“and what was sent down”: The word translated here as “what” is “ma ” (مَا ) which is a relative pronoun (“what”); also, it is a particle of negation (“not”). “And” is mostly used as a conjunctive; but not infrequently, it is also used to begin a new sentence. A group says that “ma” means “what”, and the conjunctive joins it to “what the satans chanted” (the Jews followed what was sent down).

Another party is of the opinion that the conjunctive joins it to “sorcery” (the satans taught them sorcery and that which was sent down). A third group thinks that “ma” means “not”, and the word “and” begins a new sentence (And sorcery was not sent down to the two angels, contrary to what the Jews claimed).

“sent down”: Was it sent down from the heavens? Or from the highlands?

“the two angels”: They were the angels from the heaven. No! They were two good men, or men who feigned to be good. No! It is not “al-malakayn ” (المَلَكَيْنِ = two angels); it is “al-malikayn ” (المَلِكَيْنِ = two kings).

“Babylon”: It is the famous ancient city of Iraq. No! It is a city in Damawand (Iran); Wrong! It is the land between Nasibayn (Turkey) and Ra'sul 'Ayn.

“these two taught no one”: Teaching is used in its common meaning of instruction. No! It means, these two apprised no one.

“do not be a disbeliever”: By learning sorcery? Or, by practising it? Or, by both?

“the men learned from these two”: The “two” refers to the two angels. No! It means, they learned from the two subjects, sorcery and disbelief. Wrong! They learned the practice of sorcery, in place of the advice given by the angels.

“that by which they might cause a separation between a man and his wife”: Some exegetes say that they caused love or hate between the couple with the help of their sorcery. Others think that they misled one of the spouses to disbelief and polytheism, and the apostasy caused the separation mentioned here. A third group say that they created hatred and enmity between the couple with their calumny and slander.

This, in short, gives a glimpse of the differences of opinions concerning the explanations of the words and clauses of the verse. There are still more differences about the event referred to - whether it narrates an actual happening or is just a parable; and so on and so forth. Compute the differences mentioned above and you will get nearly one million and two hundred sixty thousand possible explanations (4 x 3 9 x 2 4)!!

It seems an astounding quality of the Qur'an, that a verse that is subjected to so many divergent interpretations, still maintains its highest standard of eloquence; that in spite of all these vagaries of the exegetes, its meaning is not disjointed, nor its beauty marred.

A similar treatment has been meted out to the verse:

Is he then who has with him clear proof from his Lord, and a witness from him recites it and before it (is) the Book of Musa, a guide and a mercy (11:17).

However, it appears from the context that this verse deals with a hitherto unmentioned affair of the Jews, that is, their wide-spread use of sorcery. They based this practice on one or two stories, which were very popular among them.

The Jews were addicted to making alterations and inter­polations in, and omissions from, their Divine books, let alone the historical narrations. They used to change their books and records fitting them to the prevalent moods of their times. A story narrated by them was not to be relied upon. But this Qur'anic admonition is based on their own belief, because it was they who used to narrate these stories.

The verse proves that the practice of sorcery was prevalent among the Jews, and that they ascribed it to Sulayman (a.s.). They presumed that Sulayman (a.s.) got the kingdom and sub­jugated the jinn, the human beings, the animals and the birds - all with the help of sorcery; and all the supernatural miraculous events related to him depended on witchcraft.

And they claimed that some of the enchantments in their hands had come down to them from him. The remaining portion was attributed to the two angels at Babylon, named Harut and Marut.

The Qur'an refutes the stories, saying that the prophet Sulayman (a.s.) never indulged in witchcraft and sorcery. How could he, when sorcery was nothing but disbelief in Allah? Sulayman (a.s.) could not be an unbeliever as he was a sinless, innocent prophet. All this is clearly seen from the words of Allah:

“and Sulayman was not an unbeliever, but the satans disbelieved, they taught men sorcery”; “and certainly they knew that he who bought it should have no share (of good) in the hereafter”. Sulayman's position was too distinguished, his rank too high, and his name too sacred to be associated with disbelief and sorcery.

He was the prophet whose outstanding position has been eulogized in several places in the chapters of Meccan period, long before this Chapter of the Cow was revealed. See, for example, the chapters of the Cattle (6th), the Prophets (21st), the Ant (27th) and Sad (38th).

You shall find therein that Sulayman (a.s.) was an excellent servant of Allah, a prophet and an apostle; Allah gave him the knowledge and the wisdom; and granted him a kingdom which was not fit for any one after him.

Obviously, Sulayman could not indulge in sorcery; it was just a mythical story invented by the satans, which they dictated to their human friends; and it was the satans who disbelieved because they misguided the men by teaching them sorcery.

As for the story of the two angels at Babylon, the Qur'anic stand is as follows:

The two angels, Harut and Maria, were certainly given some sorcery as a means of test and trial for the human beings - and no objection could be raised against that; after all, Allah has taught the human nature the ways of evil too in order that He may test them with it.

Likewise, sorcery was sent down to the two angels; but they did not teach it to anyone until they had said to him: Surely we are only a trial, therefore do not become a disbeliever by using it for wrongful purposes; you must use it only to nullify the effect of witchcraft, to expose the viles of the sorcerers and things like that.

But the men learned from them that by which they might destroy the domestic peace and turn the love between husband and wife - the best of the things ingrained in human nature - into hatred, causing a separation between them. Also they learned what harmed them and did not benefit them.

The verse therefore may be explained as follows:

And they (i.e., the Jews coming after the reign of Sulayman - every generation passing on the legacy to the later one) followed what the satans from among the jinn faked and lied about the kingdom of Sulayman.

Tatlu ” تـَتْلـُوْا) = translated here as recited or chanted) actually has the connotation of “lied about ” or “faked about”, because it is followed by the preposition ”'ala ”عَلیٰ ) = on) which has changed its semantic value.

Why do we say that the satans were from the jinn? The following two verses read together provide the answer to this question:

And of the satans there were those who dived for him and did other work beside that, and We kept guard over them (21:82);

and when he fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment (34:14).

The first verse shows that the satans were reduced to subjection by Sulayman (a.s.) who kept them away from mischief by assigning to them very heavy task; and the second verse refers to the same slavish group as the jinn.

Qur’an:and Sulayman was not an unbeliever: “and” is used here in the meaning of “while”. Sulayman did not indulge in sorcery; therefore, it was not he who disbelieved; rather it was the satans who disbelieved, because they misled the people by teaching them sorcery.

Qur’an:and what was sent down: The Jews followed that which was sent down - through inspiration - to the two angels at Babylon, Harut and Marut. Yet these two did not teach any one any thing of the sorcery, without warning him not to practice it.

They admonished every one who wanted to learn sorcery: Surely we are only a trial for you. What we teach you is but a means of test for you. Beware! Don't become an unbeliever by practising sorcery.

Qur’an: Even then men learned from these two: that is, from the two angels, Harut and Maria. “that by which they might cause a separation”, that is, the sorcery which caused separation “between a man and his wife”.

Qur’an:and they cannot hurt with it any one except with Allah's permission: It is a parenthetic sentence, to remove a possible misunderstanding: One could assume, on hearing that the sorcerers caused separation between a husband and his wife, that the sorcerers were powerful enough to disturb the divinely ordained arrangement of the world; that they could undo the Divine Decree and change the system created by Allah.

This sen­tence clears the air and emphasizes the fact that sorcery draws its strength from the Divine Decree; it cannot affect any thing but with the permission of Allah. Therefore, the sorcerers act within the framework of the system designed by Allah.

This sentence was placed where it is because only the preceding sentence(that by which they might cause a separation...) mentions the effect of sorcery. Therefore, it was explained that whatever effect it had was based on the permission of Allah.

The following clause(and they learned what harmed them and did not profit them) is not concerned with this aspect of sorcery, and the above-mentioned clarifying parenthetic sentence, if placed after it, would have looked out of place.

Qur’an:and certainly they knew that he who bought it should have no share (of good) in the hereafter: They knew it because their reason and intellect told them that the sorcery was the most wicked source of disorder in the society. Also, they were made aware of it by Musa (a.s.) when he had said:

and the magician shall not be successful wheresoever he may come from (20:69).

Qur’an:and vile was the price for which they sold their souls; had they but known (this): They knew that sorcery was bad for them and ruinous for their future abode; yet it was as though they did not know it - because they did not act according to their knowledge. If a knowledge fails to lead the knower to the straight path, then it is not knowledge; it is ignorance.

Allah says:

Have you then seen him who takes his low desire for his god, and Allah has made him err in spite of (his) knowledge... (45:23).

Therefore, it was completely in order to wish for them know-ledge and guidance, even if they had had the knowledge before.

Qur’an:And if they had believed and guarded themselves....: If they had followed the dictates of belief and piety, instead of following the satans' yarns and practising sorcery which is nothing short of disbelief, they would have got its reward from Allah.

This verse indicates that the disbelief emanating from sorcery is a disbelief within the sphere of action, like that which results from withholding zakat; it is not a disbelief within the sphere of faith. Had the sorcery been a disbelief within the sphere of faith, Allah would have only said, “And if they believed”, with-out adding “and guarded themselves (against evil)”.

The Jews had believed, no doubt; but they did not guard themselves against evil and did not desist from the things forbidden by Allah; therefore, Allah did not attach any importance, any value, to their belief, and they were called the disbelievers.

Qur’an:reward from Allah would certainly have been better; had they but known (this): that is, better than the rewards and profits they seek through sorcery and amass through disbelief.

Traditions

al Baqir (a.s.) said, inter alia, explaining the words of Allah, And they followed what the satans chanted (of sorcery) against the kingdom of Sulayman...:“When Sulayman died, Iblis invented sorcery and wrote it in a book; then folding it, wrote on its back: 'This is the valuable treasure of knowledge which Asif ibn Barkhiya produced for the king Sulayman ibn Dawud. Whoever wanted such and such thing, should do so and so.'

Then he buried it under his throne. Thereafter, he unearthed it for the Jews and recited it (before them). The disbelievers said: 'Sulayman had not gained supremacy over us but because of this.' And the believers said:

'Nay! He was a servant of Allah and His prophet.' Thus Allah, Great is His remembrance! said:And they followed what the satans chanted (of sorcery) against the kingdom of Sulayman.” (at-Tafsir, al-'Ayyashi, al-Qummi ).

The author says: This tradition says that it was the Satan, that is, Iblis, who invented sorcery and wrote and recited it. There is no discrepancy between this statement and the verse under discussion which ascribes these things to the satans from among the jinn.

Even their deeds are ultimately attributed to the Iblis, because he is the source of all evil; it is he who instigates his friends to wickedness and evil. Such usage is common in the traditions.

It appears from this tradition that the verb, “tatlu” in this verse is derived from “at tilawah ” (التـِّلاوَةُ = to recite, to chant). It not in conflict with the interpretation given by us in the Commentary that it gives the meaning of “lied about” or “faked about”; because, as we said there, this connotation emerges from the preposition, ” 'ala ” which has changed its semantic value.

The sentence, therefore, may be interpreted as follows: The satans chanted the sorcery, reciting it, and faking it, lying about the kingdom of Sulayman.

Etymologically, tala, yatlu, tilawatan ( تَلا ، يَتلوا ، تِلاوَةً ) returns towaliya, yali, wilayatan ( وَلِي ، يَلِي ، ولايَةً ) which has the semantic value of being near to, governing and following; one owns a thing gradually, one part following the other - reciting is called at-tilawah simply because in recitation one word follows the other.

A fuller discourse of this subject will be given under the verse:

Verily, your guardian is only Allah and His Apostle and those who believe, those who establish prayer and pay zakat while they bow down (5:58).

ar-Rida (a.s.) said, inter alia, in his discussion with al‑ Ma'mun: “And as for Harut and Marut, they were two angels; they taught sorcery to the people in order that they could protect themselves from the enchantments of the sorcerers, and could nullify their devices. And they did not teach any one any (en­chantment) until they had said to him:

'Surely we are only a trial, therefore do not be a disbeliever.'

But a group became dis­believers by practising what they were warned against; and they caused a separation between a man and his wife with their practice (of sorcery). Allah has said: and they cannot hurt with it any one except with Allah's permission.” ('Uyunu 'l-akhbar).

On Some Spurious Traditions

Ibn Jarir has narrated from Ibn ''Abbas that he said: “When-ever Sulayman wanted to enter the toilet or to attend to some of his affairs, he gave his ring to al-Jaradah, his wife. When Allah decided to test Sulayman in the way He tested him, one day Sulayman gave his ring (as usual) to al-Jaradah. Then Satan came to her in the likeness of Sulayman and said:

'Give me my ring.' So he took it and put it on. As soon as he did so, the satans (from the jinn and the human beings) came under his control. Then came Sulayman and said to her: 'Give me my ring.' She said: 'You are a liar; you are not Sulayman.' So Sulayman knew that it was a trial to test him.

The satans got a free hand, and wrote, in those very days, some books containing enchantments and disbelief, and buried them under the chair of Sulayman. Thereafter they unearthed them and recited them before the people.

And they said: 'It was because of these books that Sulayman dominated over the people.' Thus the people avoided Sulayman and accused him of disbelief. (It continued) until Allah sent Muhammad (S) and revealed to him:and Sulayman was not an unbeliever, but the satans disbelieved.” (ad-Durru ‘l-manthur )

The author says: This story is found in other traditions too. It is a long story forming a part of a multitude purporting to show the supposed sins and mistakes of the prophets.

Said ibn Jarir and al-Khatib (in hisat-Tarikh ) have quoted Nafi' as saying: “I went on a journey with Ibn 'Umar. When the night was coming to its end, he said: 'O Nafi'! Look at the red star1 , has it risen?' Twice or thrice I said: 'No.' Then I said: 'It has risen.' He said: 'No welcome to it!' I said: 'Praise the Lord! (It is but) a star, subjugated, obedient (and) submissive!'

He said: 'I have not told you except that which I heard the Apostle of Allah (S) saying. He said: “The angels (once) said: 'O Lord! How doest Thou bear with the mistakes and sins of the children of Adam?' (Allah) said:

'I have put them to trial and given them some dispensation.' They said: 'If we were in their place, we would not have disobeyed Thee.' He said: 'Then select (for trial) two angels from among yourselves.'

They spared no effort in the selection and (finally) selected Harut and Marut. They came down (to the earth); and Allah created in them the lust.” (At this juncture, Nafi' said: 'And what is lust?' He said: 'Sexual urge.') ”Then there came a woman, az-Zuhrah (i.e., Venus) by name, and both felt attracted towards her, each con­cealing his feeling from his companion.

Then one of them asked the other: 'Do you feel in your heart what I do in mine?' The other said: 'Yes!' Thereupon, they asked her for themselves. She said: 'I will not give you power (over myself) until you teach me the name by which you ascend to, and descend from, the heaven.' They refused to do so. Then they asked her again; and again she refused. At last they did (teach her the name).

When she flew (to the heaven), Allah effaced her into a star and cut her wings. Then the (two angels) sought pardon from Allah; and He gave them an option, saying: 'If it is your wish, I shall let you return to the position you held before, and then you shall be punished on the Day of Resurrection.

Or, if you wish, I shall chastise you in this world, and when the Day of Resurrection comes you shall be reinstated to your previously held position.' So one of them said to the other: 'The punish­ment of this world will come to an end and will be short-lived.'

Therefore, they opted for this world's chastisement against the punishment of the next world. And Allah revealed to them to go to Babylon. They went there and the earth swallowed them up; they are hanging upside-down between the heaven and the earth, undergoing punishment up to the Day of Resurrection.” ' ” (ad-Durru 'l-manthur)

The author says: Something like this has been narrated in some Shi'ah books too from al-Baqir (a.s.). as-Suyuti, the Sunni traditionalist, has narrated more than twenty traditions of the same theme about Harut, Marut and the Venus; some of those traditions have been confirmed as having “correct” chains of narrators; and the chains end on various companions, like Ibn ''Abbas, Ibn Mas'ud, 'Ali, Abud-Darda', 'Umar, 'A'ishah and Ibn 'Umar.

These are fictitious stories, which collectively ascribe to the angels of Allah the worst type of polytheism and the most heinous sins, that is, idol-worship, murder, fornication and liquor-drinking. Could the angels indulge in such sins, when they are known to be the honoured servants of Allah who are purified from all sins and mistakes?

And they accuse the planet Venus to be a woman of loose character, who was transformed into a luminary body - have you ever heard of such a punishment!! - while it is known to be a heavenly body, free from any defect in its creation or any flaw in its system; a planet by which Allah swears in the Qur'an:

But nay! I swear by the stars that run their course (and) hide themselves... (81:15-16).

Moreover, the astronomy has today unveiled its reality, and found out in detail the elements it is made of, as well as their quantity and combination - in short all matters related to it.

This story, like that given earlier (about Sulayman and his ring), is in complete agreement with the legends popular among the Jews. They remind one of the Greek mythology related to the stars and the planets.

A discerning reader will agree that these traditions, like those slandering and defaming the prophets and apostles, are but a few samples of the intrigues and machinations of the Jews.

Their prevalence in the Muslims' books of traditions is a living proof of the hold they held on the Muslims' minds in the early days of Islam. The Jews toyed with the Muslim traditions in any way they liked; and the Muslim traditionalists were their willing partners in these interpolations.

But Allah has kept His Book under His Own protection. The enemies of truth cannot play with it. Whenever one of their satans tries to steal a hearing he is chased away by a visible flame. Allah has said:

Surely We have revealed the Reminder and We will most certainly be its guardian (15:9);

and most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One (41:41- 42);

And We reveal of the Qur'an that which is a healing and mercy to the believers, and it adds only to the perdition of the unjust (17:82).

The promise given in these verses is uncon­ditional. Every interpolation, every alteration is repulsed by the Qur'an. The Book of Allah unmasks the true face of the inter­polators, adding to their perdition. Also, the Apostle of Allah (S) has said:

“Whatever is in conformity with the Book of Allah, take it; and whatever is against it, leave it.” The ummah has been given this frame of reference; it is this yardstick with which all the traditions attributed to the Prophet and his Ahlu 'l-bayt are to be measured.

The Qur'an removes every falsehood and exposes every deception. Allah says:

Nay! We cast the truth against falsehood, so that it breaks its head, and lo! it vanishes (21:18);

and Allah desired to manifest the truth of what was true by His words... that He may manifest the truth of what was true and show the falsehood of what was false, even though the guilty ones disliked (8:7-8).

Allah confirms the truth and erases the falsehood by showing the true faces of both.

Some people, and especially those with materialistic out-look, who are overawed by the western civilization, have used the above-mentioned historical fact as a pretext to throw away all the traditions attributed to the Prophet.

They looked at some traditionalists and al-Haruriyyah and found that they accepted every tradition - without any scrutiny whatsoever. They reacted to it by going to the other extreme and rejecting every tradition - without any scrutiny whatsoever.

It needs not much intelligence to realize that the total acceptance of the traditions is as bad as its total rejection.

Its unconditional acceptance nullifies the standard laid down for the purpose of differentiating between the truth and the falsehood; and encourages one to ascribe lies to the Prophet. Likewise, its indiscriminate rejection casts aside the said standard and leads one to the rejection of the Book of Allah itself - the Mighty Book that falsehood does not come to it from before it nor from behind it.

Allah has said in this Book: and whatever the Apostle gives you, take it; and from whatever he forbids you, keep back (59:7);

And We did not send any apostle but that he should be obeyed by Allah's permission (4:64).

If the sayings of the Prophet had no authority, or if his words - reported to his contemporaries who were absent from his gathering or to the generations coming after his time - had no validity then nothing of the religion could survive at all.

Man by his instinct relies and accepts the reports brought by others - he cannot survive without it. As for the alterations and interpolations, it is not a disease peculiar to the traditions of the Prophet.

The society depends on the reported news and information; and the motives to tell lies, to make changes and alterations to suit one's purpose, to twist the words and to quote them out of context, are much more stronger in the case of the worldly affairs.

So, what do we do? Do we reject all reports and information? No! We scrutinize every report with the help of some well-established and relevant standard; what passes the test, is accepted as truth; and that which fails is thrown aside as falsehood; and if no clear result emerges from the test, if we are unable to decide whether the report was true or not, we reserve our judgment - as our nature tells us to do in such cases.

The above procedure is applied regarding the subjects we have some expertise about. As for a subject outside our specialty, the common practice is to refer it to the specialists in that field and accept their judgment.

This is, in short, the dictate of human nature for the smooth running of the society. The self same system is adhered to in religion for distinguishing truth from falsehood. The litmus-paper of this test is the Book of Allah - if a tradition conforms to it, its truth is confirmed; if it clearly goes against it, its false-hood is known; and if no definite stand may be taken because of some ambiguities, then the judgment is reserved.

This system has been explained in the mutawatir traditions of the Prophet and the Imams (of the Ahlu 'l-bayt - a.s.). It applies to all the tradi­tions that are not concerned with jurisprudence; as for those dealing with the law and jurisprudence, they are governed by the Principles of Jurisprudence.

A Philosophical Discourse on Sorcery and Witchcraft

It is a common knowledge that many unusual events do take place which are outside the frame of the established natural system. It is difficult to find someone who has not seen, or heard about, some abnormal or seemingly supernatural events.

But we find after scrutiny that most of them are not enigmatic and mysterious at all; rather they arise from normal and natural causes. Often they result from practice and training, for example, eating poison, lifting heavy load, walking or dancing on tight-rope etc.

Some are based on natural causes that are not known to the general public, for example, a man walks into flaming fire without coming to any harm, (he applies some chemicals like talc to his body); or sends a sheet of blank paper and the addressee understands the message it contains.

(He writes with an invisible ink which becomes visible if heated by fire or treated with some chemicals.) A third set depends on the sleight of hand like jug­glery. All these seemingly abnormal feats actually emanate from the normal causes, although the causes remain hidden from a common man's eyes; they may even be beyond his ability.

Yet there are other strange happenings that cannot be attri­buted to any normal physical cause. For example, giving infor­mation of the unseen, and particularly foretelling the future events; the charms for love and hate, the spells harmfully or beneficially affecting man's virility; hypnotism; mesmerism; spiri­tualism; telekinesis and so on.

It is known that such events do take place from time to time; we have seen some demonstrations ourselves; and similar reports were brought to us by reliable sources. Today there are many people in India, Iran and the western countries, who demonstrate such extraordinary feats - and their authenticity is beyond doubt.

It appears from close investigation of their methods and regimen that these feats spring from the will-power of the doer, and from his unshakable confidence in effectiveness of his work. The will-power emanates from the confidence, which in its turn arises from the knowledge.

Sometimes the will acts independently and sometimes it needs some help: for example, writing a certain charm with a certain ink in a certain place at a certain time (for the amulets of love or hate); or fixing a mirror before a certain child (in the seances of spiritualism); or chanting a certain incan­tation a certain number of times, and so on and so forth. When the conditions are fulfilled the will is strengthened to bring the desired effect into being.

When the knowledge becomes one with the knower, it influences his senses to such an extent that he sees the end product, that is, the desired effect, with his eyes. You may verify this statement yourself. Just tell yourself that a certain person is present before you and that you are looking at him; then put your imagination to work to bring his form before your eyes; this should be raised to such a high level of certainty that you become oblivious of all contrary thoughts and ideas.

And then you will actually see him standing before you - as you had imagined. Many is a doctor who, acting on this principle, restored to health his incurable patients - simply by creating in them the confidence that they would soon get their health back.

Taking this principle a step further, if someone's will-power is extraordinarily strong, it might create an impression on other's psyche too - as it had created on his own self in the foregoing example. That impression might, or might not, depend on fulfillment of some conditions, as indicated earlier.

From the above discourse, we may deduce the following three principles:

First: The appearance of such extraordinary events depends on the firm “knowledge” and strong conviction of the doer. But it is irrelevant whether that “knowledge” is true to the fact or not. That explains why the conjurations of the priests of the sun-god and the moon-goddess etc. seemed to work - although they believed that the heavenly bodies had souls, which they claimed to bring under their control by their magic.

Probably the same applies to the angels and satans whose names are “discovered” and invoked by many practitioners of the magic art. The same is true for spiritualism and its séance and spirit communication - and the spiritualists' belief that the spirits attend their sittings.

Utmost that may be claimed re­garding those sessions, is that the spirit appears in their imagi­nation or, let us say, before their senses - and this “perception” emanates from their firm belief in their art. But it can never be said that the spirit actually presents itself at those sittings - otherwise all the participants in the sitting should have perceived its presence, because everyone of them has the same senses as the medium has.

By accepting this principle, we may solve many problems related to the séance and spirit communication. For example:

1 - Sometimes the spirit of a living man is called to present itself at a séance, and supposedly it comes there. But at that very moment, that man is busy attending to his affairs, and he never feels his spirit leaving him even for an instant. The question is: As a man has only one spirit, how was it possible that his spirit presented itself to that séance without his being aware of it?

2 - The spirit is an immaterial essence which has no relation whatsoever with space and time. How can it present itself at a certain place at a certain time?

3 - Why is it that often a single spirit appears before different mediums in different forms?

4 - Why is it that sometimes when the spirits are called to a séance, they tell lies and give wrong answers? And why do the various spirits sometimes contradict each other?

All these problems will be solved if the principle is accepted that it is not any spirit that presents itself to the séance; it is only the firm belief and conviction of the spiritualist and his medium that is at work, making the medium see, hear and feel the spirit. It is all a play of his imagination and will; and nothing more.

Second: Some of the people, holding the strong and effec­tive will-power, rely on their own power and their own being, in bringing about the desired effect, the intended super-natural events. Such events are bound to be limited in strength, confined in their scope - in their own imagination as well as in reality.

On the other side, there are some persons, like the prophets and the friends of Allah who, in spite of their most effective will-power, totally rely on their Lord. They truly worship Him and have full trust in Him.

They do not wish any thing but from their Lord, and by His permission. Theirs is a pure and clear will, untainted by any personal feeling of their own. It does not depend except on Allah. This is a Divine Will - not limited in any way, nor restricted in any manner.

The super-natural events that are brought into being by the first group may be of many kinds: If they are based on enquiry of, or help from, a jinn or a spirit etc., then it is called “al-kihanah ” (اَلكـِهَانـَة ُ ) = divination, sooth-saying, fortune-telling); and if it comes about by means of a charm, amulet, telesm or other such instruments or portions, then it is called magic.

The super-natural events shown by the prophets and friends of Allah are also of many kinds: If it is produced as a challenge, in order to prove the truth of the claim of prophethood, then it is called miracle; and if it is not offered as a challenge, then it is named “al-karamah ( اَلكـَرامَة ُ ) which literally means nobility, mark of honour; and in Islamic terminology is used for a miraculous event shown without a challenge; and if it happens as a result of the prayer to Allah, then it is called, “answer to the prayer.”

Third: As the whole thing depends on the will-power of the doer, its strength varies according to the strength (or weakness) of the will. That is why some of them may nullify the others, as, for example, the miracle annihilates the sorcery.

Also, a weak agent fails to impose his will on a stronger psyche, as is often seen at the sessions of mesmerism, hypnot­ism and seances.

We shall further explain this subject somewhere else.

An Academic Description of Various Kinds of Magic

There are many fields of study dealing with various awe-striking feats and extraordinary deeds; and it is very difficult to classify them so as not to leave any thing out. However, we give here a list of the more commonly used branches of this art:

as-Simiya': It deals with the ways of combining the will-power with particular physical and material forces for ma­nipulating the natural order and, thus, producing extraordinary effects. Under this head comes the manipulation of thought, also known as the eye-enchantment.

It is the most deserving candidate for the title of magic.

al-Limiya': It teaches how one may establish a connec­tion between his psyche and the higher and stronger spirits, in order that one may bring them under one's control, for example, the spirits of the stars, or the jinn, etc. It is also called the knowledge of subjugation of the spirits.

al-Himiya': It explains how the powers of the higher spiritual world may be combined with the base elements of this world to produce awe-inspiring effects. It is also called talisman. The stars and their configuration have some relation to the ma­terial happenings of this world, in the same way as the elements and compounds and their physical qualities affect those phenom­ena.

Supposedly if the heavenly forms, pertaining to a certain event, for example, A's life or B's death, could be combined with the relevant material forms, the desired effect would take place without fail.

ar-Rimiya': It trains one how to control and manipulate the qualities of various things, to produce seemingly super-natural effects. It is also called “ash-Sha'badhah ” ( اَلشـَّعْبَذَة ُ) = sleight of hand, jugglery, magic).

These four fields of knowledge, together with the fifth, called “al-Kimiya' ” ( اَلكـِيمياءُ ) = alchemy, the forerunner of chemistry, primarily the attempt to transmute base metals into gold or silver) formed what the ancients called the five secrets, mysterious branches of knowledge.

Ash-Shaykh al-Baha'i has said: “The best book written on these subjects was the one I saw in Harat, 'Kulah-e sar' (the head's cap) by name. Its name was an acronym, made of the first letters of the five subjects, that is,al-Kimiya', al Limiya', al-Himiya', as-Simiya' andar-Rimiya' ”.

The- standard books of these subjects are the epitome of the books of Minds, Rasa'il, al-Khusraw Shahi, adh-Dhakhirah, al-Iskandariyyah, as-Sirru 'l-maktum (by ar-Razi), at-Taskhirat (by as-Sakkaki) and A'malu 'l-kawakib as-Sab'ah (by al-Hakim Tamtam al-Hindi).

Supplementary to the above are the following subjects:

The knowledge of numbers (numerology): It shows the relation of numbers and letters with the desired effect. The relevant letters or numbers are filled in a magic square or triangle etc. in a particular sequence.

al-Khafiyah: ( اَلخَافـِيَة ُ) = the hidden knowledge): It breaks down the name of the desired effect or other relevant names, and finds out the names of the angels or the satans managing the said effect; and then composes the invocations made of those names.

The books written by ash-Shaykh Abul-'Abbas al-Buni and as-Sayyid Husayn al-Akhlati are the standard works of the above two subjects.

Then there are various modern arts covering this field, which have gained wide currency nowadays; for example, mesmerism, hypnotism and spirit communication. As described earlier, these are based on the impression created on the im­agination by the will-power. There are numerous well-known books and magazines dealing with these subjects.

We have given all this detail here, so that it may be ascer­tained which of them could be classified as magic or sorcery.

Footnote

1. The red star refers to the Mars, but as will be seen later, Ibn 'Umar is supposed to talk about the Venus. Obviously, the man who forged this “tra­dition” did not know the difference between the Mars and the Venus. (tr.)

Suratul Baqarah: Verses 102 - 103

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ‌ سُلَيْمَانُ وَلَـٰكِنَّ الشَّيَاطِينَ كَفَرُ‌وا يُعَلِّمُونَ النَّاسَ السِّحْرَ‌ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُ‌وتَ وَمَارُ‌وتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ‌ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّ‌قُونَ بِهِ بَيْنَ الْمَرْ‌ءِ وَزَوْجِهِ وَمَا هُم بِضَارِّ‌ينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّـهِ وَيَتَعَلَّمُونَ مَا يَضُرُّ‌هُمْ وَلَا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَ‌اهُ مَا لَهُ فِي الْآخِرَ‌ةِ مِنْ خَلَاقٍ وَلَبِئْسَ مَا شَرَ‌وْا بِهِ أَنفُسَهُمْ لَوْ كَانُوا يَعْلَمُونَ ﴿١٠٢﴾

وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّـهِ خَيْرٌ‌ لَّوْ كَانُوا يَعْلَمُونَ ﴿١٠٣﴾

And they followed what the satans chanted(of sorcery) against the kingdom of Sulayman; and Sulayman was not an unbeliever, but the satans disbelieved; they taught men sorcery and what was sent down to the two angels at Baby­lon, Harut and Marut. Yet these two taught no one until they had said: “Surely we are only a trial, therefore do not be a disbeliever.” Even then men learned from these two, that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission; and they learned what harmed them and did not profit them; and certainly they knew that he who bought it should have no share (of good) in the hereafter, and vile was the price for which they sold their souls; had they but known(this) (102).

And if they had believed and guarded themselves(against evil), reward from Allah would certainly have been better; had they but known(this ) (103).

Commentary

Qur’an: And they followed what the satans chanted... The exegetes have disputed among themselves about each and every aspect of this verse; so much so that the resulting picture of the differences is almost unparalleled in the whole Qur'an. A list of the differences is given below:

“they followed ”: Does the pronoun, “they”, refer to the Jews of the Sulayman's time, or to those at the time of the Prophet, or to all?

“chanted”: The Arabic word is “tatlu ” ( تَتْلوْا ) which may be translated as “chanted”, “recited”, “told a lie about”, “faked” or “followed and acted according to”. In which sense the word is used here? Every meaning has some supporters.

“satans”: Does it refer to the satans of jinn? Or to those among the human beings? Or to both?

“about”: The Arabic participle is ”'ala ” (عَلی) = against, on, about, upon). Does the phrase mean, about the kingdom of Sulayman? Or, during the reign of Sulayman? Or, against his kingdom? Or, on his reign?

“the satans disbelieved”: Some say, they disbelieved because they published the sorcery among the people. Others say, they disbelieved because they ascribed the sorcery to Sulayman. Still others say, the disbelief, as mentioned here, actually means sorcery.

“they taught men sorcery”: It means they instructed them as a teacher instructs his students. No! it means that they buried the chants under Sulayman's chair, and then directed the men to it who brought it out and learnt it.

“and what was sent down”: The word translated here as “what” is “ma ” (مَا ) which is a relative pronoun (“what”); also, it is a particle of negation (“not”). “And” is mostly used as a conjunctive; but not infrequently, it is also used to begin a new sentence. A group says that “ma” means “what”, and the conjunctive joins it to “what the satans chanted” (the Jews followed what was sent down).

Another party is of the opinion that the conjunctive joins it to “sorcery” (the satans taught them sorcery and that which was sent down). A third group thinks that “ma” means “not”, and the word “and” begins a new sentence (And sorcery was not sent down to the two angels, contrary to what the Jews claimed).

“sent down”: Was it sent down from the heavens? Or from the highlands?

“the two angels”: They were the angels from the heaven. No! They were two good men, or men who feigned to be good. No! It is not “al-malakayn ” (المَلَكَيْنِ = two angels); it is “al-malikayn ” (المَلِكَيْنِ = two kings).

“Babylon”: It is the famous ancient city of Iraq. No! It is a city in Damawand (Iran); Wrong! It is the land between Nasibayn (Turkey) and Ra'sul 'Ayn.

“these two taught no one”: Teaching is used in its common meaning of instruction. No! It means, these two apprised no one.

“do not be a disbeliever”: By learning sorcery? Or, by practising it? Or, by both?

“the men learned from these two”: The “two” refers to the two angels. No! It means, they learned from the two subjects, sorcery and disbelief. Wrong! They learned the practice of sorcery, in place of the advice given by the angels.

“that by which they might cause a separation between a man and his wife”: Some exegetes say that they caused love or hate between the couple with the help of their sorcery. Others think that they misled one of the spouses to disbelief and polytheism, and the apostasy caused the separation mentioned here. A third group say that they created hatred and enmity between the couple with their calumny and slander.

This, in short, gives a glimpse of the differences of opinions concerning the explanations of the words and clauses of the verse. There are still more differences about the event referred to - whether it narrates an actual happening or is just a parable; and so on and so forth. Compute the differences mentioned above and you will get nearly one million and two hundred sixty thousand possible explanations (4 x 3 9 x 2 4)!!

It seems an astounding quality of the Qur'an, that a verse that is subjected to so many divergent interpretations, still maintains its highest standard of eloquence; that in spite of all these vagaries of the exegetes, its meaning is not disjointed, nor its beauty marred.

A similar treatment has been meted out to the verse:

Is he then who has with him clear proof from his Lord, and a witness from him recites it and before it (is) the Book of Musa, a guide and a mercy (11:17).

However, it appears from the context that this verse deals with a hitherto unmentioned affair of the Jews, that is, their wide-spread use of sorcery. They based this practice on one or two stories, which were very popular among them.

The Jews were addicted to making alterations and inter­polations in, and omissions from, their Divine books, let alone the historical narrations. They used to change their books and records fitting them to the prevalent moods of their times. A story narrated by them was not to be relied upon. But this Qur'anic admonition is based on their own belief, because it was they who used to narrate these stories.

The verse proves that the practice of sorcery was prevalent among the Jews, and that they ascribed it to Sulayman (a.s.). They presumed that Sulayman (a.s.) got the kingdom and sub­jugated the jinn, the human beings, the animals and the birds - all with the help of sorcery; and all the supernatural miraculous events related to him depended on witchcraft.

And they claimed that some of the enchantments in their hands had come down to them from him. The remaining portion was attributed to the two angels at Babylon, named Harut and Marut.

The Qur'an refutes the stories, saying that the prophet Sulayman (a.s.) never indulged in witchcraft and sorcery. How could he, when sorcery was nothing but disbelief in Allah? Sulayman (a.s.) could not be an unbeliever as he was a sinless, innocent prophet. All this is clearly seen from the words of Allah:

“and Sulayman was not an unbeliever, but the satans disbelieved, they taught men sorcery”; “and certainly they knew that he who bought it should have no share (of good) in the hereafter”. Sulayman's position was too distinguished, his rank too high, and his name too sacred to be associated with disbelief and sorcery.

He was the prophet whose outstanding position has been eulogized in several places in the chapters of Meccan period, long before this Chapter of the Cow was revealed. See, for example, the chapters of the Cattle (6th), the Prophets (21st), the Ant (27th) and Sad (38th).

You shall find therein that Sulayman (a.s.) was an excellent servant of Allah, a prophet and an apostle; Allah gave him the knowledge and the wisdom; and granted him a kingdom which was not fit for any one after him.

Obviously, Sulayman could not indulge in sorcery; it was just a mythical story invented by the satans, which they dictated to their human friends; and it was the satans who disbelieved because they misguided the men by teaching them sorcery.

As for the story of the two angels at Babylon, the Qur'anic stand is as follows:

The two angels, Harut and Maria, were certainly given some sorcery as a means of test and trial for the human beings - and no objection could be raised against that; after all, Allah has taught the human nature the ways of evil too in order that He may test them with it.

Likewise, sorcery was sent down to the two angels; but they did not teach it to anyone until they had said to him: Surely we are only a trial, therefore do not become a disbeliever by using it for wrongful purposes; you must use it only to nullify the effect of witchcraft, to expose the viles of the sorcerers and things like that.

But the men learned from them that by which they might destroy the domestic peace and turn the love between husband and wife - the best of the things ingrained in human nature - into hatred, causing a separation between them. Also they learned what harmed them and did not benefit them.

The verse therefore may be explained as follows:

And they (i.e., the Jews coming after the reign of Sulayman - every generation passing on the legacy to the later one) followed what the satans from among the jinn faked and lied about the kingdom of Sulayman.

Tatlu ” تـَتْلـُوْا) = translated here as recited or chanted) actually has the connotation of “lied about ” or “faked about”, because it is followed by the preposition ”'ala ”عَلیٰ ) = on) which has changed its semantic value.

Why do we say that the satans were from the jinn? The following two verses read together provide the answer to this question:

And of the satans there were those who dived for him and did other work beside that, and We kept guard over them (21:82);

and when he fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment (34:14).

The first verse shows that the satans were reduced to subjection by Sulayman (a.s.) who kept them away from mischief by assigning to them very heavy task; and the second verse refers to the same slavish group as the jinn.

Qur’an:and Sulayman was not an unbeliever: “and” is used here in the meaning of “while”. Sulayman did not indulge in sorcery; therefore, it was not he who disbelieved; rather it was the satans who disbelieved, because they misled the people by teaching them sorcery.

Qur’an:and what was sent down: The Jews followed that which was sent down - through inspiration - to the two angels at Babylon, Harut and Marut. Yet these two did not teach any one any thing of the sorcery, without warning him not to practice it.

They admonished every one who wanted to learn sorcery: Surely we are only a trial for you. What we teach you is but a means of test for you. Beware! Don't become an unbeliever by practising sorcery.

Qur’an: Even then men learned from these two: that is, from the two angels, Harut and Maria. “that by which they might cause a separation”, that is, the sorcery which caused separation “between a man and his wife”.

Qur’an:and they cannot hurt with it any one except with Allah's permission: It is a parenthetic sentence, to remove a possible misunderstanding: One could assume, on hearing that the sorcerers caused separation between a husband and his wife, that the sorcerers were powerful enough to disturb the divinely ordained arrangement of the world; that they could undo the Divine Decree and change the system created by Allah.

This sen­tence clears the air and emphasizes the fact that sorcery draws its strength from the Divine Decree; it cannot affect any thing but with the permission of Allah. Therefore, the sorcerers act within the framework of the system designed by Allah.

This sentence was placed where it is because only the preceding sentence(that by which they might cause a separation...) mentions the effect of sorcery. Therefore, it was explained that whatever effect it had was based on the permission of Allah.

The following clause(and they learned what harmed them and did not profit them) is not concerned with this aspect of sorcery, and the above-mentioned clarifying parenthetic sentence, if placed after it, would have looked out of place.

Qur’an:and certainly they knew that he who bought it should have no share (of good) in the hereafter: They knew it because their reason and intellect told them that the sorcery was the most wicked source of disorder in the society. Also, they were made aware of it by Musa (a.s.) when he had said:

and the magician shall not be successful wheresoever he may come from (20:69).

Qur’an:and vile was the price for which they sold their souls; had they but known (this): They knew that sorcery was bad for them and ruinous for their future abode; yet it was as though they did not know it - because they did not act according to their knowledge. If a knowledge fails to lead the knower to the straight path, then it is not knowledge; it is ignorance.

Allah says:

Have you then seen him who takes his low desire for his god, and Allah has made him err in spite of (his) knowledge... (45:23).

Therefore, it was completely in order to wish for them know-ledge and guidance, even if they had had the knowledge before.

Qur’an:And if they had believed and guarded themselves....: If they had followed the dictates of belief and piety, instead of following the satans' yarns and practising sorcery which is nothing short of disbelief, they would have got its reward from Allah.

This verse indicates that the disbelief emanating from sorcery is a disbelief within the sphere of action, like that which results from withholding zakat; it is not a disbelief within the sphere of faith. Had the sorcery been a disbelief within the sphere of faith, Allah would have only said, “And if they believed”, with-out adding “and guarded themselves (against evil)”.

The Jews had believed, no doubt; but they did not guard themselves against evil and did not desist from the things forbidden by Allah; therefore, Allah did not attach any importance, any value, to their belief, and they were called the disbelievers.

Qur’an:reward from Allah would certainly have been better; had they but known (this): that is, better than the rewards and profits they seek through sorcery and amass through disbelief.

Traditions

al Baqir (a.s.) said, inter alia, explaining the words of Allah, And they followed what the satans chanted (of sorcery) against the kingdom of Sulayman...:“When Sulayman died, Iblis invented sorcery and wrote it in a book; then folding it, wrote on its back: 'This is the valuable treasure of knowledge which Asif ibn Barkhiya produced for the king Sulayman ibn Dawud. Whoever wanted such and such thing, should do so and so.'

Then he buried it under his throne. Thereafter, he unearthed it for the Jews and recited it (before them). The disbelievers said: 'Sulayman had not gained supremacy over us but because of this.' And the believers said:

'Nay! He was a servant of Allah and His prophet.' Thus Allah, Great is His remembrance! said:And they followed what the satans chanted (of sorcery) against the kingdom of Sulayman.” (at-Tafsir, al-'Ayyashi, al-Qummi ).

The author says: This tradition says that it was the Satan, that is, Iblis, who invented sorcery and wrote and recited it. There is no discrepancy between this statement and the verse under discussion which ascribes these things to the satans from among the jinn.

Even their deeds are ultimately attributed to the Iblis, because he is the source of all evil; it is he who instigates his friends to wickedness and evil. Such usage is common in the traditions.

It appears from this tradition that the verb, “tatlu” in this verse is derived from “at tilawah ” (التـِّلاوَةُ = to recite, to chant). It not in conflict with the interpretation given by us in the Commentary that it gives the meaning of “lied about” or “faked about”; because, as we said there, this connotation emerges from the preposition, ” 'ala ” which has changed its semantic value.

The sentence, therefore, may be interpreted as follows: The satans chanted the sorcery, reciting it, and faking it, lying about the kingdom of Sulayman.

Etymologically, tala, yatlu, tilawatan ( تَلا ، يَتلوا ، تِلاوَةً ) returns towaliya, yali, wilayatan ( وَلِي ، يَلِي ، ولايَةً ) which has the semantic value of being near to, governing and following; one owns a thing gradually, one part following the other - reciting is called at-tilawah simply because in recitation one word follows the other.

A fuller discourse of this subject will be given under the verse:

Verily, your guardian is only Allah and His Apostle and those who believe, those who establish prayer and pay zakat while they bow down (5:58).

ar-Rida (a.s.) said, inter alia, in his discussion with al‑ Ma'mun: “And as for Harut and Marut, they were two angels; they taught sorcery to the people in order that they could protect themselves from the enchantments of the sorcerers, and could nullify their devices. And they did not teach any one any (en­chantment) until they had said to him:

'Surely we are only a trial, therefore do not be a disbeliever.'

But a group became dis­believers by practising what they were warned against; and they caused a separation between a man and his wife with their practice (of sorcery). Allah has said: and they cannot hurt with it any one except with Allah's permission.” ('Uyunu 'l-akhbar).

On Some Spurious Traditions

Ibn Jarir has narrated from Ibn ''Abbas that he said: “When-ever Sulayman wanted to enter the toilet or to attend to some of his affairs, he gave his ring to al-Jaradah, his wife. When Allah decided to test Sulayman in the way He tested him, one day Sulayman gave his ring (as usual) to al-Jaradah. Then Satan came to her in the likeness of Sulayman and said:

'Give me my ring.' So he took it and put it on. As soon as he did so, the satans (from the jinn and the human beings) came under his control. Then came Sulayman and said to her: 'Give me my ring.' She said: 'You are a liar; you are not Sulayman.' So Sulayman knew that it was a trial to test him.

The satans got a free hand, and wrote, in those very days, some books containing enchantments and disbelief, and buried them under the chair of Sulayman. Thereafter they unearthed them and recited them before the people.

And they said: 'It was because of these books that Sulayman dominated over the people.' Thus the people avoided Sulayman and accused him of disbelief. (It continued) until Allah sent Muhammad (S) and revealed to him:and Sulayman was not an unbeliever, but the satans disbelieved.” (ad-Durru ‘l-manthur )

The author says: This story is found in other traditions too. It is a long story forming a part of a multitude purporting to show the supposed sins and mistakes of the prophets.

Said ibn Jarir and al-Khatib (in hisat-Tarikh ) have quoted Nafi' as saying: “I went on a journey with Ibn 'Umar. When the night was coming to its end, he said: 'O Nafi'! Look at the red star1 , has it risen?' Twice or thrice I said: 'No.' Then I said: 'It has risen.' He said: 'No welcome to it!' I said: 'Praise the Lord! (It is but) a star, subjugated, obedient (and) submissive!'

He said: 'I have not told you except that which I heard the Apostle of Allah (S) saying. He said: “The angels (once) said: 'O Lord! How doest Thou bear with the mistakes and sins of the children of Adam?' (Allah) said:

'I have put them to trial and given them some dispensation.' They said: 'If we were in their place, we would not have disobeyed Thee.' He said: 'Then select (for trial) two angels from among yourselves.'

They spared no effort in the selection and (finally) selected Harut and Marut. They came down (to the earth); and Allah created in them the lust.” (At this juncture, Nafi' said: 'And what is lust?' He said: 'Sexual urge.') ”Then there came a woman, az-Zuhrah (i.e., Venus) by name, and both felt attracted towards her, each con­cealing his feeling from his companion.

Then one of them asked the other: 'Do you feel in your heart what I do in mine?' The other said: 'Yes!' Thereupon, they asked her for themselves. She said: 'I will not give you power (over myself) until you teach me the name by which you ascend to, and descend from, the heaven.' They refused to do so. Then they asked her again; and again she refused. At last they did (teach her the name).

When she flew (to the heaven), Allah effaced her into a star and cut her wings. Then the (two angels) sought pardon from Allah; and He gave them an option, saying: 'If it is your wish, I shall let you return to the position you held before, and then you shall be punished on the Day of Resurrection.

Or, if you wish, I shall chastise you in this world, and when the Day of Resurrection comes you shall be reinstated to your previously held position.' So one of them said to the other: 'The punish­ment of this world will come to an end and will be short-lived.'

Therefore, they opted for this world's chastisement against the punishment of the next world. And Allah revealed to them to go to Babylon. They went there and the earth swallowed them up; they are hanging upside-down between the heaven and the earth, undergoing punishment up to the Day of Resurrection.” ' ” (ad-Durru 'l-manthur)

The author says: Something like this has been narrated in some Shi'ah books too from al-Baqir (a.s.). as-Suyuti, the Sunni traditionalist, has narrated more than twenty traditions of the same theme about Harut, Marut and the Venus; some of those traditions have been confirmed as having “correct” chains of narrators; and the chains end on various companions, like Ibn ''Abbas, Ibn Mas'ud, 'Ali, Abud-Darda', 'Umar, 'A'ishah and Ibn 'Umar.

These are fictitious stories, which collectively ascribe to the angels of Allah the worst type of polytheism and the most heinous sins, that is, idol-worship, murder, fornication and liquor-drinking. Could the angels indulge in such sins, when they are known to be the honoured servants of Allah who are purified from all sins and mistakes?

And they accuse the planet Venus to be a woman of loose character, who was transformed into a luminary body - have you ever heard of such a punishment!! - while it is known to be a heavenly body, free from any defect in its creation or any flaw in its system; a planet by which Allah swears in the Qur'an:

But nay! I swear by the stars that run their course (and) hide themselves... (81:15-16).

Moreover, the astronomy has today unveiled its reality, and found out in detail the elements it is made of, as well as their quantity and combination - in short all matters related to it.

This story, like that given earlier (about Sulayman and his ring), is in complete agreement with the legends popular among the Jews. They remind one of the Greek mythology related to the stars and the planets.

A discerning reader will agree that these traditions, like those slandering and defaming the prophets and apostles, are but a few samples of the intrigues and machinations of the Jews.

Their prevalence in the Muslims' books of traditions is a living proof of the hold they held on the Muslims' minds in the early days of Islam. The Jews toyed with the Muslim traditions in any way they liked; and the Muslim traditionalists were their willing partners in these interpolations.

But Allah has kept His Book under His Own protection. The enemies of truth cannot play with it. Whenever one of their satans tries to steal a hearing he is chased away by a visible flame. Allah has said:

Surely We have revealed the Reminder and We will most certainly be its guardian (15:9);

and most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One (41:41- 42);

And We reveal of the Qur'an that which is a healing and mercy to the believers, and it adds only to the perdition of the unjust (17:82).

The promise given in these verses is uncon­ditional. Every interpolation, every alteration is repulsed by the Qur'an. The Book of Allah unmasks the true face of the inter­polators, adding to their perdition. Also, the Apostle of Allah (S) has said:

“Whatever is in conformity with the Book of Allah, take it; and whatever is against it, leave it.” The ummah has been given this frame of reference; it is this yardstick with which all the traditions attributed to the Prophet and his Ahlu 'l-bayt are to be measured.

The Qur'an removes every falsehood and exposes every deception. Allah says:

Nay! We cast the truth against falsehood, so that it breaks its head, and lo! it vanishes (21:18);

and Allah desired to manifest the truth of what was true by His words... that He may manifest the truth of what was true and show the falsehood of what was false, even though the guilty ones disliked (8:7-8).

Allah confirms the truth and erases the falsehood by showing the true faces of both.

Some people, and especially those with materialistic out-look, who are overawed by the western civilization, have used the above-mentioned historical fact as a pretext to throw away all the traditions attributed to the Prophet.

They looked at some traditionalists and al-Haruriyyah and found that they accepted every tradition - without any scrutiny whatsoever. They reacted to it by going to the other extreme and rejecting every tradition - without any scrutiny whatsoever.

It needs not much intelligence to realize that the total acceptance of the traditions is as bad as its total rejection.

Its unconditional acceptance nullifies the standard laid down for the purpose of differentiating between the truth and the falsehood; and encourages one to ascribe lies to the Prophet. Likewise, its indiscriminate rejection casts aside the said standard and leads one to the rejection of the Book of Allah itself - the Mighty Book that falsehood does not come to it from before it nor from behind it.

Allah has said in this Book: and whatever the Apostle gives you, take it; and from whatever he forbids you, keep back (59:7);

And We did not send any apostle but that he should be obeyed by Allah's permission (4:64).

If the sayings of the Prophet had no authority, or if his words - reported to his contemporaries who were absent from his gathering or to the generations coming after his time - had no validity then nothing of the religion could survive at all.

Man by his instinct relies and accepts the reports brought by others - he cannot survive without it. As for the alterations and interpolations, it is not a disease peculiar to the traditions of the Prophet.

The society depends on the reported news and information; and the motives to tell lies, to make changes and alterations to suit one's purpose, to twist the words and to quote them out of context, are much more stronger in the case of the worldly affairs.

So, what do we do? Do we reject all reports and information? No! We scrutinize every report with the help of some well-established and relevant standard; what passes the test, is accepted as truth; and that which fails is thrown aside as falsehood; and if no clear result emerges from the test, if we are unable to decide whether the report was true or not, we reserve our judgment - as our nature tells us to do in such cases.

The above procedure is applied regarding the subjects we have some expertise about. As for a subject outside our specialty, the common practice is to refer it to the specialists in that field and accept their judgment.

This is, in short, the dictate of human nature for the smooth running of the society. The self same system is adhered to in religion for distinguishing truth from falsehood. The litmus-paper of this test is the Book of Allah - if a tradition conforms to it, its truth is confirmed; if it clearly goes against it, its false-hood is known; and if no definite stand may be taken because of some ambiguities, then the judgment is reserved.

This system has been explained in the mutawatir traditions of the Prophet and the Imams (of the Ahlu 'l-bayt - a.s.). It applies to all the tradi­tions that are not concerned with jurisprudence; as for those dealing with the law and jurisprudence, they are governed by the Principles of Jurisprudence.

A Philosophical Discourse on Sorcery and Witchcraft

It is a common knowledge that many unusual events do take place which are outside the frame of the established natural system. It is difficult to find someone who has not seen, or heard about, some abnormal or seemingly supernatural events.

But we find after scrutiny that most of them are not enigmatic and mysterious at all; rather they arise from normal and natural causes. Often they result from practice and training, for example, eating poison, lifting heavy load, walking or dancing on tight-rope etc.

Some are based on natural causes that are not known to the general public, for example, a man walks into flaming fire without coming to any harm, (he applies some chemicals like talc to his body); or sends a sheet of blank paper and the addressee understands the message it contains.

(He writes with an invisible ink which becomes visible if heated by fire or treated with some chemicals.) A third set depends on the sleight of hand like jug­glery. All these seemingly abnormal feats actually emanate from the normal causes, although the causes remain hidden from a common man's eyes; they may even be beyond his ability.

Yet there are other strange happenings that cannot be attri­buted to any normal physical cause. For example, giving infor­mation of the unseen, and particularly foretelling the future events; the charms for love and hate, the spells harmfully or beneficially affecting man's virility; hypnotism; mesmerism; spiri­tualism; telekinesis and so on.

It is known that such events do take place from time to time; we have seen some demonstrations ourselves; and similar reports were brought to us by reliable sources. Today there are many people in India, Iran and the western countries, who demonstrate such extraordinary feats - and their authenticity is beyond doubt.

It appears from close investigation of their methods and regimen that these feats spring from the will-power of the doer, and from his unshakable confidence in effectiveness of his work. The will-power emanates from the confidence, which in its turn arises from the knowledge.

Sometimes the will acts independently and sometimes it needs some help: for example, writing a certain charm with a certain ink in a certain place at a certain time (for the amulets of love or hate); or fixing a mirror before a certain child (in the seances of spiritualism); or chanting a certain incan­tation a certain number of times, and so on and so forth. When the conditions are fulfilled the will is strengthened to bring the desired effect into being.

When the knowledge becomes one with the knower, it influences his senses to such an extent that he sees the end product, that is, the desired effect, with his eyes. You may verify this statement yourself. Just tell yourself that a certain person is present before you and that you are looking at him; then put your imagination to work to bring his form before your eyes; this should be raised to such a high level of certainty that you become oblivious of all contrary thoughts and ideas.

And then you will actually see him standing before you - as you had imagined. Many is a doctor who, acting on this principle, restored to health his incurable patients - simply by creating in them the confidence that they would soon get their health back.

Taking this principle a step further, if someone's will-power is extraordinarily strong, it might create an impression on other's psyche too - as it had created on his own self in the foregoing example. That impression might, or might not, depend on fulfillment of some conditions, as indicated earlier.

From the above discourse, we may deduce the following three principles:

First: The appearance of such extraordinary events depends on the firm “knowledge” and strong conviction of the doer. But it is irrelevant whether that “knowledge” is true to the fact or not. That explains why the conjurations of the priests of the sun-god and the moon-goddess etc. seemed to work - although they believed that the heavenly bodies had souls, which they claimed to bring under their control by their magic.

Probably the same applies to the angels and satans whose names are “discovered” and invoked by many practitioners of the magic art. The same is true for spiritualism and its séance and spirit communication - and the spiritualists' belief that the spirits attend their sittings.

Utmost that may be claimed re­garding those sessions, is that the spirit appears in their imagi­nation or, let us say, before their senses - and this “perception” emanates from their firm belief in their art. But it can never be said that the spirit actually presents itself at those sittings - otherwise all the participants in the sitting should have perceived its presence, because everyone of them has the same senses as the medium has.

By accepting this principle, we may solve many problems related to the séance and spirit communication. For example:

1 - Sometimes the spirit of a living man is called to present itself at a séance, and supposedly it comes there. But at that very moment, that man is busy attending to his affairs, and he never feels his spirit leaving him even for an instant. The question is: As a man has only one spirit, how was it possible that his spirit presented itself to that séance without his being aware of it?

2 - The spirit is an immaterial essence which has no relation whatsoever with space and time. How can it present itself at a certain place at a certain time?

3 - Why is it that often a single spirit appears before different mediums in different forms?

4 - Why is it that sometimes when the spirits are called to a séance, they tell lies and give wrong answers? And why do the various spirits sometimes contradict each other?

All these problems will be solved if the principle is accepted that it is not any spirit that presents itself to the séance; it is only the firm belief and conviction of the spiritualist and his medium that is at work, making the medium see, hear and feel the spirit. It is all a play of his imagination and will; and nothing more.

Second: Some of the people, holding the strong and effec­tive will-power, rely on their own power and their own being, in bringing about the desired effect, the intended super-natural events. Such events are bound to be limited in strength, confined in their scope - in their own imagination as well as in reality.

On the other side, there are some persons, like the prophets and the friends of Allah who, in spite of their most effective will-power, totally rely on their Lord. They truly worship Him and have full trust in Him.

They do not wish any thing but from their Lord, and by His permission. Theirs is a pure and clear will, untainted by any personal feeling of their own. It does not depend except on Allah. This is a Divine Will - not limited in any way, nor restricted in any manner.

The super-natural events that are brought into being by the first group may be of many kinds: If they are based on enquiry of, or help from, a jinn or a spirit etc., then it is called “al-kihanah ” (اَلكـِهَانـَة ُ ) = divination, sooth-saying, fortune-telling); and if it comes about by means of a charm, amulet, telesm or other such instruments or portions, then it is called magic.

The super-natural events shown by the prophets and friends of Allah are also of many kinds: If it is produced as a challenge, in order to prove the truth of the claim of prophethood, then it is called miracle; and if it is not offered as a challenge, then it is named “al-karamah ( اَلكـَرامَة ُ ) which literally means nobility, mark of honour; and in Islamic terminology is used for a miraculous event shown without a challenge; and if it happens as a result of the prayer to Allah, then it is called, “answer to the prayer.”

Third: As the whole thing depends on the will-power of the doer, its strength varies according to the strength (or weakness) of the will. That is why some of them may nullify the others, as, for example, the miracle annihilates the sorcery.

Also, a weak agent fails to impose his will on a stronger psyche, as is often seen at the sessions of mesmerism, hypnot­ism and seances.

We shall further explain this subject somewhere else.

An Academic Description of Various Kinds of Magic

There are many fields of study dealing with various awe-striking feats and extraordinary deeds; and it is very difficult to classify them so as not to leave any thing out. However, we give here a list of the more commonly used branches of this art:

as-Simiya': It deals with the ways of combining the will-power with particular physical and material forces for ma­nipulating the natural order and, thus, producing extraordinary effects. Under this head comes the manipulation of thought, also known as the eye-enchantment.

It is the most deserving candidate for the title of magic.

al-Limiya': It teaches how one may establish a connec­tion between his psyche and the higher and stronger spirits, in order that one may bring them under one's control, for example, the spirits of the stars, or the jinn, etc. It is also called the knowledge of subjugation of the spirits.

al-Himiya': It explains how the powers of the higher spiritual world may be combined with the base elements of this world to produce awe-inspiring effects. It is also called talisman. The stars and their configuration have some relation to the ma­terial happenings of this world, in the same way as the elements and compounds and their physical qualities affect those phenom­ena.

Supposedly if the heavenly forms, pertaining to a certain event, for example, A's life or B's death, could be combined with the relevant material forms, the desired effect would take place without fail.

ar-Rimiya': It trains one how to control and manipulate the qualities of various things, to produce seemingly super-natural effects. It is also called “ash-Sha'badhah ” ( اَلشـَّعْبَذَة ُ) = sleight of hand, jugglery, magic).

These four fields of knowledge, together with the fifth, called “al-Kimiya' ” ( اَلكـِيمياءُ ) = alchemy, the forerunner of chemistry, primarily the attempt to transmute base metals into gold or silver) formed what the ancients called the five secrets, mysterious branches of knowledge.

Ash-Shaykh al-Baha'i has said: “The best book written on these subjects was the one I saw in Harat, 'Kulah-e sar' (the head's cap) by name. Its name was an acronym, made of the first letters of the five subjects, that is,al-Kimiya', al Limiya', al-Himiya', as-Simiya' andar-Rimiya' ”.

The- standard books of these subjects are the epitome of the books of Minds, Rasa'il, al-Khusraw Shahi, adh-Dhakhirah, al-Iskandariyyah, as-Sirru 'l-maktum (by ar-Razi), at-Taskhirat (by as-Sakkaki) and A'malu 'l-kawakib as-Sab'ah (by al-Hakim Tamtam al-Hindi).

Supplementary to the above are the following subjects:

The knowledge of numbers (numerology): It shows the relation of numbers and letters with the desired effect. The relevant letters or numbers are filled in a magic square or triangle etc. in a particular sequence.

al-Khafiyah: ( اَلخَافـِيَة ُ) = the hidden knowledge): It breaks down the name of the desired effect or other relevant names, and finds out the names of the angels or the satans managing the said effect; and then composes the invocations made of those names.

The books written by ash-Shaykh Abul-'Abbas al-Buni and as-Sayyid Husayn al-Akhlati are the standard works of the above two subjects.

Then there are various modern arts covering this field, which have gained wide currency nowadays; for example, mesmerism, hypnotism and spirit communication. As described earlier, these are based on the impression created on the im­agination by the will-power. There are numerous well-known books and magazines dealing with these subjects.

We have given all this detail here, so that it may be ascer­tained which of them could be classified as magic or sorcery.

Footnote

1. The red star refers to the Mars, but as will be seen later, Ibn 'Umar is supposed to talk about the Venus. Obviously, the man who forged this “tra­dition” did not know the difference between the Mars and the Venus. (tr.)


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