“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This is real cheating. Not only eleven verses are presented under the title of one but two full surahs are included here. That is the beauty of reading and understanding the Holy Quran. Occasionally just two words in the Text convey a full chapter of meanings. On the other hand is the present situation where two surahs of eleven verses join to express an important and meaningful theme. There are many “twin” surahs in the final parts (paras) of the Quran but these two appear to be “identical” twins. So much so that these are jointly referred to as the “Mu-aw-wi-dhatayn”. Surah Al-Falaq directs how to seek the Divine protection against worldly calamities and Surah An-Nas tells the way to seek Divine protection against the calamities of the Hereafter. These were revealed on the same occasion and at the same event. According to some rivayaat, originally these were recorded as a single ayah; later on these were separated into two. Place of revelation? Most of the commentators assign these two surahs to the early part of the Makkah period. “All the surahs in the last two parts (paras) of the Quran starting from Surah Mulkare makki (Meccan) excepting these two which are Madni” (Medina) declares Dr. Israr in his eloquent Tafsir-e-Quran sessions. Some authorities like Razi and Ibn Kathir place them at Medina. Baghawi, Zamakhshari, Baydawi leave the question open. Dr. Mohammed Asadconcludes “On the basis of the scant evidence available to us it appears probable that both these surahs are of early Meccan origin”.
Based on the narration of Imam Tha’labi quoted in Ibn Khatir, Mufti Mohammed Shafiputs the Shane-nuzool (cause of revelation) to the incident when our Holy Prophet is reported to be under the spell of black magic; during this period of weeks to six months he tended to be confused. It is supposed to be the act of a Jew Labīd ibn al-A’şam, with the help of Jew boy-attendant of the Holy Prophet. Mufti MS provides details of the story. On a notification from Allah, the Messenger was able to discover the plot and got the knots from a well. He states that these surahs were revealed at this time. The Holy Prophet recited one ayah of these surahs at a time before opening each knot. Other exegetists like Yousuf Ali, Dr. Mohammed Asad and Maudoodi have made no mention of this incident of the magic spell on our Holy Prophet. Sayyid Qutb does mention the story as “a few unsupported report, some of which have been quoted by authentic sources” and then goes on to dismiss it “but surely these stories contradict the very idea of the Prophet’s infallibility in word and deed”. He reminds us of the emphatic denial of the Quran of the common allegation of the infidels that the Prophet was under a magic spell. He points out that “singularly narrated traditions” i.e. ahaad ahaadith are not reliable in matters of Faith. Lastly this incident has reportedly happened in Medina whereas this verse was revealed, according to him in Makkah. I think we can confidently state that the reports of a magic spell on our Beloved Prophet are unsubstantiated and misleading.
There are numerous ahaadith endorsing the tremendous importance of “Mu-aw-wi-dhatayn” as God’s Messenger loved these two sūrahs profoundly:
Sayyidna Uqbah Ibn Amir reports that the Messenger of Allah said:
“Do you not see that there have been revealed to me verses tonight the like of which has not been seen before? Those are Surah Al-Falaq and Surah An-Nas.” (Sahih Muslim)
“The like of Mu’awwadhatain has not been revealed even in Torah, Injll, or Zabtir or anywhere else in the Qur’an.” says another narration.
Sayyidna Uqbah Ibn Amir has an additional report “Messenger of Allah taught him Mu’awwadhatain while they were on a journey. Then he recited them in the maghrib salahand said: “Recite these two Surahs whenever you go to sleep and whenever you get up.” (Nasai)
Finally Abu Dawood and Nasa’i report, that the Messenger of Allah has advised people to recite these two Surahs after every salah.
The foremost and strongest message conveyed to us in both these suras is that we should think of Allah and seek refuge with HIM in all our problems and hardship. We do not have to rush to any “peer”, priest or mulla.
Let us start with Surah Falak. Though, Allah Ta’aala of Muslims is Omnipotent, Omnipresent and All Powerful with ninety nine names it is the style of our Holy Text that it highlights one particular quality of our Creator at a given place. In this surah, He is referred to as the Lord of Dawn/Daybreak. This can and has several explanations. Literally it removes darkness when we are blind and still and brings in light of life and activity. Dawn could break our darkness of despair and ignorance and bring in enlightenment.
“The author and source of all true light is God, and if we seek Him, we are free from ignorance, superstition, fear, and every kind of evil” says Yousuf Ali.
In the next ayah, we are asked to seek HIM generally from the evil of all the creatures. Please note the ayah cannot and does not mean evil that Allah has created. HE does NOT create evil; only good comes out of HIM. The verse is referring to the mischief from the creatures that Allah has created – from the mischief of all created things. The word “sharr” has very wide meaning including among other things loss, injury, trouble and affliction, hunger, disease, accident or war, slander, scheming, ignorance, superstition and fear etc.
Following this generalization, three special kinds of mischief are specified in the next three verses.
We are required to seek refuge from the The “darkness of night”. The harmful effects of darkness is sharply demonstrated during a power failure plunging the night in intense and utter darkness; we feel utterly helpless, fearful and paralyzed. Most crimes are committed at nights. Darkness provides a protective cover to the thieves and thugs aided by the clear quiet roads. This background was really intensified in Arabia when these ayahs were revealed; raiders would descend in the dark for loot and plunder. Coming to our times this looks like predicting the 24/7 society of our times. The night life of dining, drinking, gambling and merry making has caused widespread immorality. We certainly need HIS protection and guidance to distance away from this evil. A minor problem near home. Our children and teenagers have developed a taste to enjoy till after midnight on their off days and stay glued to the bed till lunch time the next day. We all seem to have accepted it. Early to bed and early to rise no more makes us healthy, wealthy and wise. My gut feeling is that this ayah tells us otherwise. We should persuade our children to be careful of the darkness at night, rest during this period and enjoy the fresh and invigorating dawn. However I have not found any scholarly opinion to support my intuition.
The next ayah literally translated as “those who blow in knots” is a tough nut to crack. It has defied a good and strong explantation and generated controversial opinions and conclusions. I will therefore generously quote scholars to help me and assure you. “This is an idiomatic phrase current in pre-Islamic Arabia and, hence, employed in classical Arabic to designate all supposedly occult endeavors; it was probably derived from the practice of “witches” and “sorcerers” who used to tie a string into a number of knots while blowing upon them and murmuring magic incantations” says Dr Mohammed Asad.The feminine gender of naffathat does not, as Zamakhshari and Razi point out, necessarily indicate “women”, but may well relate to “human beings” (anfus, sing. nafs, a noun that is grammatically feminine). In his explanation of the above verse, Zamakhsharicategorically rejects all belief in the reality and effectiveness of such practices, as well as of the concept of “magic” as such. Similar views have been expressed on the basis of established psychological findings by Muhammad Abduh and Rashid Rida. Magic is the art of appearing to perform supernatural feats. Word Sihr (Magic) signifies an effect the cause of which is not apparent. It may be produced by the effect of certain phrases, or by the power of imagination. Debatable and controversial suggested methods include things with an extra-sensory reality as the effect produced by jinns and devils or the influence of stars and planets. Magic is the production of illusions according to Sayyid Qutb wherein a magician influences others’ mind and to some extent control their thoughts and actions. Modern psychology has galvanized this practice for good of human beings: to diagnose and treat certain ailments by hypnosis; this is defined as a state of human consciousness involving focused attention and reduced peripheral awareness and an enhanced capacity for response to suggestion.
The Quran has guided us to the exact nature of magic when it describes the encounter of Prophet Moses with the magicians of Pharaoh.
[3]“They [Pharaoh’s magicians] said, Moses, Will you throw down your gear first or shall we be the first to throw?’ He said: “Throw down yours”. And by the power of their magic, their cords and staffs appeared to him as though they were running. Moses conceived a secret fear within him. But We said: Fear not! You shall have the upper hand. Throw that which is in your right hand! It will swallow up that which they have made. That which they have made is but the deceitful show of witchcraft. Come where he may, a magician shall never be successful”.
Note that Allah has said “appeared” as if they were running; their cords and staff did not actually turn into snakes. The shari’ah thus categorically denies any reality in magic. But it has the potential of a powerful psychological effect on humans. It is noteworthy that the ayah states that even Prophet Moses “conceived a secret fear within him”. Magic, in the Shari’ah, if not Kufr is forbidden and unlawful.
The reason why the believer is enjoined to “seek refuge with God” from such practices despite their palpable irrationality is, according to Zamakhshari to be found in the inherent sinfulness of such endeavors and in the danger in which they may involve the victim. We have already seen above the real adverse effects it had on Prophet Moosa.Hence the need for Allah’s protection.
Yousuf Ali includes “secret plotting, or the display of false and seductive charms, or the spreading of false and secret rumours or slanders to frighten” in the full meaning of this verse.
Mufti Mohammed Shafi holds the traditional and rather anachronistic views about magic. He does not think that the efficacy of magic is restricted only to influencing the imagination and to deceiving the eyes of the onlookers. He thinks and claims the support of “most scholars” that Shari’ah and reason allow the possibility of “trans-substantiation” i.e. changing of one thing into another e.g. a living body turning into stone. He is convinced that our Holy Prophet has had a spell of black magic. According to him magic is due to physical causes. Being human, prophets are susceptible to these changes “as for instance feeling the burning or heating sensation of fire, or certain natural factors causing fever or body temperature to rise or other factors causing aches and pains.” He rightly quotes that Prophet Moses was frightened initially by the magic of the sorcerers of Pharaoh till God Almighty assured him.
Let us dwell briefly on magic and sorcery through the lens of our Shariah. The Holy Quran has this to say on the subject in these two ayahs:
[4]“And when there came to them a messenger from God, confirming what was with them, a party of the people of the Book threw away the Book of God1 behind their backs, as if (it had been something) they did not know! They followed what the evil ones1 gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at Babylon to the angels Harut and Marut2. But neither of these taught anyone (Such things) without saying: “We are only for trial; so do not blaspheme.” They learned from them3 the means to sow discord between man and wife. But they could not thus harm anyone except by God’s permission. And they learned what harmed them, not what profited them. And theyknew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!”
According to Dr. Mohammed Asad these ayahs are not talking about the objective truth of occult practices; nor are they labelled here as self-deception. These ayahs mean that any attempt to influence a third person – his eyes or his imagination – by perceived supernatural method is a spiritual offense.
These ayahs refer to the period when occult arts were highly regarded in the world specially Babylon. It had become very popular because of its apparent surprising efficacy. It was confused with miracles so that the sorcerers were regarded as holy men to be listened to and followed. Many had started practicing it themselves. To combat this evil practice Divine help arrived in the form Harut and Marut. The majority opinion suggests these were angelic or royal human beings with great knowledge and wisdom. Among other things they were adept at occult arts also. They taught others in this art while strictly warning them to maintain a sense of proportion. Most disregarded this warning and went astray. Mufti MS has a lucid description of details of this story.
[5]
These verses have been interpreted variously. Who were Harut and Marut? What did they teach? Why did they teach it? According to Tafsir Haqqann and Tafsir Kabir, the word “angels” as applied to Harut and Marut is figurative. It means “good men, of knowledge, science (or wisdom), and power.” They lived in Babylon, a very ancient seat of science, especially the science of astronomy. Both of them went about their job honestly teaching them science and kept warning them of the temptation to use the knowledge given by them for occult practices which will ultimately ruin them. But evil men cannot help using knowledge for evil ends and they applied it to their fraudulent magic and even uttering blasphemy by their lips. Knowledge indeed is a trial and temptation
The People of the Book, in preference to their Books of revelation had developed a great penchant for the occult arts and knowledge. Many claimed the power of Solomon as the source for their occult power. The Text here, in a parenthetic sentence absolves completely Solomon of any involvement in any form or at any stage in sorcery.
Do we now have a clear verdict of Shari’ah on Sihr or Magic? The magic of Babylon, mentioned in the Holy Quran was reportedly brought about with the active help of the devils and jins ( Shayaatin) who were won over by certain practices likely to please them. Mufti MS describes these methods in some details.
[6] This form of magic is condemned as infidelity or Kufr . However there are other practices and “charms” used for magic such as the exercise of the power of imagination, or the use of certain words or phrases or human hair or nails or the clothes worn by the person concerned. Are these also acts of infidelity? Abu Mansur has offered a comprehensive answer: “the most valid and correct view in this respect is that each and every form of magic does not, unconditionally and absolutely constitute infidelity, but only that form which employs actions or speech contrary to the tenets of faith. As for sleights of hand, mesmerism, hypnotism, or the tricks of jugglers are major sins.’ Mufti MS sums up “when magic employs actions or speech involving infidelity (such as seeking the help of Shayiitin, or believing the stars and the planets to be effective in themselves, or claiming prophethood by presenting the results of magical procedures as miracles, etc), such a magic, according to the consensus, constitutes infidelity; and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.”
It is strange but true; something very lowly resembles something very high —sorcery on the one hand and karamaat and miracles — acts of Kharq al-A’dah (contrary to the habitual) by saints and prophets —on the other. These two grossly different realities have to be differentiated but how to do it as they appear the same to most folks? I think the main, if not the only criteria is: look at person doing it; judge and evaluate him. In the drama in the court of Pharaoh both the actors performed more or less similar action; it is labelled as magic from the sorcerer and miracle from the Prophet.
Finally the last ayah. What is Hasad? Is it jealousy or envy? Are both the same or different? let us forget the semantics and go for the meaning itself. A desire for a blessing that the neighbor has without any wish that he should be deprived of it is permissible; even desirable according Mufti MS. This is Ghibtah in Arabic and envy in English. Hasad or Jealousy on the other hand indicates a resentment at the neighbors new car coupled with a strong desire that he should be deprived of it; and perhaps you get one like that. This is totally forbidden and a major sin and calls for protection from Allah. This is the first sin that was committed in the heaven by Iblis who was jealous of Adam and also the first one committed on the earth by the son of Adam Qabil out of jealousy of his brother Habil. (Qurtubi)
I did not realise I will have so much to write on Surah Al-Falak alone. Let us leave the other surah for the next session.
TO BE CONTINUED
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
ALLAH HAFIZ
Dr. Khalid Mitha
