198. Ibn Jarir relates two incidents which occasioned the revelation of this verse. One is as follows. (The report is taken from Haythami who thought that one of the narrators was not so trustworthy: Au.): عن ابن عباس قال حضرت عصابة من اليهود نبى الله صلى الله عليه وسلم يوما فقالوا يا أبا القاسم حدثنا عن خلال نسألك عنهن لا يعلمهن الا نبى قال سلونى عم شئتم ولكن اجعلوا لى ذمة الله وما أخذ يعقوب على بنيه لئن أنا حدثتكم شيئا فعرفتموه لتبايعني قالوا فذلك لك قال أربع خلال نسألك عنها أخبرنا أي شئ حرم اسرائيل على نفسه من قبل أن تنزل التوراة وأخبرنا كيف ماء الرجل من ماء المرأة وكيف الانثى منه والذكر وأخبرنا كيف هذا النبي الامي في النوم ومن وليه من الملائكة فأخذ عليهم عهد الله لئن أخبرتكم لتتابعني فأعطوه ما شاء من عهد وميثاق قال فأنشدكم بالذى أنزل التوراة على موسى هل تعلمون أن إسرائيل مرض مرضا طال سقمه فنذر نذرا لئن عافاه الله من سقمه ليحرمن أحب الشراب إليه وأحب الطعام إليه وكان أحب الطعام إليه لحمان الابل وأحب الشراب إليه ألبانها فقالوا اللهم نعم فقال اللهم اشهد وقال أنشدكم بالله الذى لا إله إلا هو هل تعلمون أن ماء الرجل غليظ وأن ماء المرأة أصفر رقيق فأيهما علا كان الولد والشبه باذن الله تعالى إن علاماء الرجل كان ذكرا باذن الله تعالى وإن علاماء المرأة كان أنثى باذن الله قالوا اللهم نعم قال اللهم اشهد قال فأشهدكم بالذى أنزل التوراة على موسى هل تعلمون أن النبي الامي هذا تنام عيناه ولا ينام قلبه قالوا اللهم نعم قال اللهم اشهد عليهم قالوا أنت الآن حدثتنا فحدثنا من وليك من الملائكة فعندها نجامعك أو نفارقك قال فان وليى جبريل ولم يبعث الله نبيا قط إلا وهو وليه قالوا فعندها نفارقك لو كان وليك من الملائكة سواه لاتبعناك وصدقناك قال فما يمنعكم أن تصدقوا قالوا هو عدونا فعند ذلك قال الله عزوجل (من كان عدوا لجبريل فانه نزله على قلبك باذن الله مصدقا لما بين يديه وهدى وبشرى للمؤمنين. (مجمع الزوائد) A group of Jewish rabbis came to the Prophet (saws) and said, 'We would like to ask you a few things that we believe no one has the knowledge of, save a Prophet.' The Prophet said: 'Go ahead. But give me your word that if I answer them rightly you will declare your faith in me.' They said, 'You have our word.' They asked him about four things. One, about the food that Israel (Jacob) had declared forbidden unto himself; two, about how a child is sometimes male and sometimes female; three, about the nature of sleep of "this unlettered Prophet;" and four, about who is his (the Prophet's) friend among the angels? The Prophet answered, 'As for the food that Israel had voluntarily forbidden himself, it was camel's flesh which was very dear to him. He did that in gratitude to Allah for having cured him of a disease.' The rabbis said: 'You spoke the truth.' 'As for the sex of the child,' the Prophet continued, 'a man's semen is white and thick while the woman's is yellowish and thin. When the man's semen overcomes the woman's the child is male by the leave of Allah. And when the woman's semen overcomes that of man, it is a female by the leave of Allah.' 'You spoke the truth,' the rabbis remarked. 'As for the question about the nature of sleep of the unlettered Prophet,' the Prophet continued, 'well, his eyes sleep but the heart is awake,' 'You spoke the truth again,' they said. 'As for your last question,' the Prophet told them, 'why, you know that it is Jibril who brings the revelations to me. He is my friend from among the angels.' 'That's where we part ways,' said the rabbis. 'He is our enemy who has always brought down punishments and hardships on us. If it had been Mika`il (Michael) we would have acknowledged you since he has always been kind upon us, causing increase in our harvests, easing our hardships and bringing peace.' In response, Allah revealed this verse: 'Whosoever is an enemy to Jibril...'

In the above incident it might be noted how cleverly the Jews formulated the questions. Three of them they took from their Scriptures while a fourth, not from their Scriptures, but whose answer was common knowledge, they kept in reserve, to be able to reject the Prophet (Au.).

The second incident, as reported by Sha`bi and others, is as follows in its abridged version: It is said that `Umar (ra) used to pass by Jews taking lessons in Tawrah. Occasionally, he joined them and listened to their discussions. It was interesting for him to note how the Tawrah confirmed the Qur'an and the Qur'an the Tawrah. One day he asked them adjuring them in the name of whatever was most holy to them to tell him if Muhammad (saws) was not a true Prophet. For a moment they were silent, staring into each other's faces. Then one of them spoke out saying that they believed he was a true Prophet, but weren't ready to acknowledge him. `Umar asked them that if they knew he was a Prophet and yet refused to acknowledge him, could not they be punished? They said they were not worried about that because there were two angels most close to God. One was at odds with them (the Jews), and the other friendly. If one tried to harm them, the other would shield them. 'Who are they?' Umar enquired. They said, 'Jibril, who is our enemy, and Mika'il who is our friend and protector. One is at the right hand of God and the other on the left.'

`Umar (ra) mentioned it to the Prophet (saws) who told him that he had received verses referring to them, and read out: 'Whosoever is an enemy to Jibril...'

The Jewish dislike of Jibril seems to have a Biblical background. Majid quotes: "Refer the Bible: 'I send an angel before thee, to keep thee in the way... Beware of him, and obey his voice. Provoke him not!' (Ex. 23: 20 21) ... 'but they rebelled and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them' (Is. 63:10)."

199. Mikal is the word used in the original. Ibn Jarir explains that the Hejazi Arabs say Jibril and Mikal while those of Tamim, Qays, and Najd pronounce them as Jibra'il and Mika'il.

200. Thanwi says: The verse proves that whoever is hostile to the Friends of God (Awliya' Allah), earns Allah's anger.

In a hadith Allah (swt) says: مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ "Whoever acted with hostility against one of My friends, challenged Me to a fight" (Ibn Kathir).

201. This verse was revealed as a reply to Ibn Suriya who said: "Muhammad! You have not brought anything that we (Jews) can recognize. Nor do you have a sign with you" (Ibn Jarir, Qurtubi). Allah replied that Muhammad had brought them not one but several signs. But none misses to see save the corrupt and the ungodly (Thanwi).

202. The "official" position of the Jews at Madinah was that although they were awaiting the appearance of the last Prophet, they did not feel convinced that Muhammad was the promised one. This verse told them that their rejection of the Prophet was not because of their difficulty to recognize him. Rather, it was because they were used to breaking their compacts with Allah: one of which was to the effect that when the Last Prophet appears, with the signs that had been stated in very clear terms in their Scriptures, they would acknowledge him and follow him. But their history is replete with instances of their disregard of the covenants (Au.).

Mufti Shafi` says: Allah (swt) used the words: "a party of them" because some of them kept the covenants. As, e.g., in the case of the last Prophet, a party of the Jews acknowledged him and embraced Islam.

203. The criticism is directed not only at the Jews contemporary to Sulayman (asws), but also at the Jews of the Prophet's time who took equal interest in devilish crafts. Ibn Kathir says: The Jews of Madinah first tried to confront the Prophet with the Tawrah. But when they found that the two Books confirmed each other, they flung the Tawrah behind their backs and began to use black magic against him. One of their men Labid b. al A`sam was a skilled magician who cast a spell on the Prophet (saws).

204. "By the term Shayatin is meant malevolent genii or Jinns. There also may be a tacit reference to the malcontent historical personalities of Prophet Solomon's time the renegade Jeroboam and the apostate Ahijah, for example, and their band of rebellious conspirators and unbelieving soothsayers" (Majid).

205. Suddi reports that during Sulayman's reign the devils (Shayatin) used to ascend to the first firmament trying to eavesdrop on what the angels were discussing among themselves concerning the affairs that they were ordered to execute. The devils then recited the news they had picked up to their magician friends on the earth who would add a hundred lies and spread them among the masses. This was followed by the appearance of literature on black magic, sorcery, fortune telling, etc. When Sulayman (asws) came to know of it all, he confiscated the literature and got it buried under his throne. After his death the literature was dug out and the opinion gained ground that magic was the basis of Sulayman's power, and that he was himself a powerful magician. Such were also the beliefs of the Jews of Madinah themselves experts in the science of black magic. They were shocked that the Qur'an declared Sulayman (asws) a Prophet and not a sorcerer and idolater. Hence these verses (Ibn Jarir, Ibn Kathir).

Ibn Jarir also relates another report (re narrated by Ibn Kathir) according to which someone came to Ibn `Abbas some time after the assassination of `Ali (ra), the fourth Khalifah. Ibn `Abbas asked the man where he was from. "Iraq," the man replied. "From what place in Iraq?" Ibn `Abbas enquired. "Kufah," the man answered. "And what's the news?" enquired Ibn `Abbas. "Well," said the man, "I left the people there with rumors rife that `Ali is to reappear soon." Ibn `Abbas let out a shriek. Then he said: "Look. If there was any chance of him returning we would not have married his wives, nor divided his inheritance among ourselves. Let me tell you something. (Until the appearance of our own Prophet, saws) the Jinns used to climb up to the first firmament and pick up bits and pieces of news from there. They would add a hundred lies and spread them among the people on the earth. Gradually, the material spread. When Sulayman (asws) was apprised of it he got the literature buried under his throne. After his death the Jinns disclosed the information to the people who dug them out again. It is the left-over of what was found then that the Iraqis are talking about now."

Majid notes: "`The practice of magic was common throughout ancient Israel....A knowledge of magic was indispensable to a member of the chief council of the judiciary, and might be acquired even from the heathen. The most profound scholars were adept in the black art, and the law did not deny its power. The people who cared little for the view of the learned, were devoted to witchcraft. "Adultery and sorcery have destroyed everything;" the Majesty of God departed from Israel... Exorcism also flourished. ... The Greco Roman world regarded the Jews as a race of magicians.' (Jewish Encyclopedia VIII p. 255) This reputation of the Jews as skilled magicians and expert exorcists continued right up to the time of the holy Prophet. `They were,' in Arabia at the advent of Islam, `adept in magic, and preferred the weapons of the black arts to those of open warfare.' (Margoliouth, Mohammad, p.189). The Arab Jews were adept in the black magic both of Palestine and Chaldea (Babylonia). They inherited the one and acquired the other. The Chaldeans, after they had ceased to be a nation, `dispersed all over the world, carrying their delusive science with them practicing and teaching it, welcomed everywhere by the credulous and superstitious.' (Ragozin, Chaldea, p.255) And no better pupil could they have found than the Jews. ‘Babylonia... continued to be regarded with reverence by the Jews in all parts.' (Jewish Encycl. II p. 413 414) Contact with Babylonia tended to stimulate the angelology and demonology of Israel' (Ency. Britannica XIII p. 187, 11th ed.).

206. "King Sulayman (973 933 B.C.) of the Bible, who according to the teachings of Islam, was not an idolatrous king, but a true prophet of God and a benevolent and wise ruler. He was, as his name implies, essentially a man of peace. The Jews, true to their traditions of ingratitude and malevolence, have not hesitated to malign their own hero and national benefactor, Prophet Solomon (on whom be peace!), and to accuse him of the most heinous of all offences idolatry! (See I Kings, 11: 4,9,10). They have also unblushingly attributed to him the cult of crude occultism and witchcraft. The Qur'an upholds the honor of all prophets of God, to whatever race or age they may belong, and believes in the saintliness and sinlessness of every one of them. It takes this opportunity to sweep aside all the ugly tales and outrageous imputations about Solomon, and says in effect that far from being an unbeliever or a blasphemer, he never practiced any such black art as the pagans did" (Majid).

The slanderous statements in the Bible referred to by Majid above are as follows: "For when Solomon was old his wives turned away his heart after other gods; and his heart was not wholly true to the Lord his god, as was the heart of David his father (I Kings, 11: 4)." At another place: "And the Lord was angry with Solomon, because his heart had turned away from the Lord, the God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what the Lord commanded" (Ibid, 9,10) Au.

Majid also writes: "Observe the result of modern research by Biblical scholars themselves into the 'polytheism' of Solomon maintained by the Bible and stoutly denied by the Holy Qur'an. `That Solomon had a number of wives both Israelite and non Israelite, is probable enough, but he did not make altars for all of them, nor did he himself combine the worship of his wives' gods with that of Yahweh. He can have had no thought of denying the sole divinity of Yahweh in the land which was Yahweh's "inheritance" .... We have no reason to doubt that according to his lights he was a faithful worshipper of Yahweh, so far as this was consistent with his despotic inclination' (Encycl. Biblica. c.4689). `That the king abandoned his faith in Jehovah and became an idolater is difficult to believe, while it is easy to conceive how the fame to that effect may have arisen ... That he should have been guilty of the apostasy and sin alleged seems incredible and inexplicable on any supposition except one, viz., that his mode of life had left him prematurely worn out both in body and mind, so as to be, even in the fifth decade of his age, in a senile condition and hardly responsible for his actions. That is little if anything more than a supposition.' (Hastings, Dictionary of the Bible IV pp. 567,568) `Solomon was a sincere worshipper of Yahweh' (Encyl. Britt. XX p. 952)."

207. Although both Ibn Jarir and Ibn Kathir have offered several interpretations recording numerous opinions of various authorities, no conclusion can be reached about what exactly the reference is to, and who the personalities were that have been alluded to here. There are two reasons for the uncertainly. First, there are variant readings of the text the explanation of which, here in English, will only further complicate and obscure the meaning. It should suffice to say that if the variant reading is accepted, it would mean that the two angels did not teach magic at all. However, this variant reading is the opinion of a minority. Second, the trustworthiness of the reports coming from the Prophet (saws) as well as those attributed to the Companions has been questioned. It will be best therefore to summarize the most probable explanation as presented in Bayan al Qur'an, and Ma`arif, who themselves have probably relied upon Ibn Jarir and other classical scholars.

Harut and Marut

At the time when Babylon was the center of occult sciences, it was becoming increasingly difficult for the common man to distinguish between the knowledge brought by the Prophets and that presented by the occult sciences. The opinion had spread wide that the miracles of the Prophets also had their basis in magic. This led the common people to revere the magicians, sorcerers and others of the trade in the manner of saints, and to seek guidance from them in the affairs of life. Therefore, Allah (swt), who is bound by His mercy to provide His creations the right guidance, as He is bound to feed them, appointed two angels in human form Harut and Marut in order that they may demonstrate the difference between occult sciences and the knowledge brought by the Prophets and lead the people from darkness to light. Prophets themselves were not chosen for this task perhaps because using them as the means, would have defeated the whole purpose, for the Prophets themselves were, so to say, one of the disputed party, and anything said or done by them would have been received with skepticism and prejudice. The angels, anyway, began to teach the people that the truth and right guidance did not lie in occult sciences, rather, in the teachings of the Prophets. They also demonstrated the difference. Some people then wanted to learn the art of magic from them on the pretext that their intentions were to defend themselves against the magicians who were widely influential at that time and were quite a nuisance to the society. They were sternly warned that such learning could lead them to unbelief and therefore, it was best for them to stay away from it. But the disciples would insist and they would teach them the art. Yet, those who acquired the art from them did not put it to self defense purposes only. Thus, although the angels were sent to make distinct truth from falsehood, the people actually turned the blessing into a curse by learning the science from them and then putting them to evil uses. They also spread the newly learnt art among the masses, adding to whatever already existed, enriching the whole.

As for the personalities of Harut and Marut, once again there are many reports attributed to the Companions but, to the exception of one, are all untrustworthy. One of them which is, according to Ibn Kathir, somewhat trustworthy, is also, it must be clearly understood, not a hadith, but a story attributed to a Companion, who probably relied on a Jewish source. Apart from other things, the story will, it is hoped, convey a point to the pessimist and the misanthrope.

"When the people fell into degradation after Adam (asws), angels aired their view before Allah (swt) in words: `You are aware, O our Lord, the degradation into which men have fallen. They drink wine, commit theft, murder, and adultery, deceive in dealings, worship idols, et. al.' They also cursed the humans thus showing no sympathy or understanding of their problems. In answer Allah (swt) told them to choose two of themselves that they trusted most who could be tested on earth. They chose Harut and Marut who were invested with human passions, weaknesses, wants and necessities and then sent to earth. The two lived a life of exemplary piety for a long time until a woman named Zahra the most beautiful daughter that Babylon had produced appeared before them seeking help in some affair. They fell in love with her. But, in reply to their advances, she made it clear that any relationship with her would be on the condition that they follow her religion: idolatry. They refused. But she was more enchanting than the chastity and patience that they could summon. So they returned to her time and again with amorous appeals. When she saw that their love was unabated, and that they were not going to worship idols for her sake, she offered them an alternative: they murder someone she wanted done away with. Again they refused. Then, as their impatience with her mounted, she suggested that at least they drink wine with her. They thought that it was the least of evils she had suggested. But, once drunk, and their desires gratified, they murdered a man they thought would disclose their association with her. However, with the passions cooled and effects of intoxication gone, they were overcome by a sense of guilt and remorse. They thought they would simply quit the scene, but they found that they were no more capable of flying back to the heaven. They were offered the alternative of everlasting punishment in the Hereafter or in this world itself until the Day of Resurrection. They chose the latter. The angels in the heavens of course realized the immensity of the test Man was put to. And those who were once unsympathetic to mankind, now began to seek forgiveness for them through those beautiful words that Allah (swt) revealed in the Qur'an (42: 5): وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ [الشورى/5] "And the angels sing praises of their Lord, and seek forgiveness for those who are on the earth."

Ibn Kathir presents a few reports which confirm much of the above story (including a hadith from Ahmad), but cautions that although many Companions and their Followers have narrated the stories, they all seem to be of Jewish origin. Shawkani does not deny the possibility of such an incident taking place.

208. In the light of this verse and the hadith which says: "من أتى كاهناً فصدقة بما يقول فقد كفر بما أنزل على محمد صلى الله عليه وسلم". رواه البزار ورجاله رجال الصحيح خلا عقبة بن سنان وهو ضعيف: مجمع الزوائد ومنبع الفوائد "Whoever went to a fortune teller or a magician, accepting his word as true, disbelieved in what I have brought" – in view of this the opinion of some jurists is that a magician is to be put on the same footing as an apostate and put to death. Others believe, however, that he is not an apostate, but punishment for magic is, all the same, death. It is related by Imam Shafe`i and Ahmad b. Hanbal that `Umar (ra) sent orders to punish every (believing) magician with death, and, as Bijalah b. `Abduh reports, 'Accordingly, we beheaded three magicians.' This report is in Bukhari too. It is also reported that Walid b. `Uqbah, who was the governor of Madinah, had a magician who could kill a man and then quicken him. One day, an Ansari slew him saying, 'If he has the power to quicken the dead, let him come back to life.' Walid was very upset about it. He imprisoned the Ansari but released him after some time (Ibn Kathir).

As for the truth of the magical feats, Imam Razi, who authored a separate book on magic, (which it is said he later disowned, removing it from the list of books authored by him), has mentioned eight kinds. The following free and abridged translation is from Ibn Kathir. Two kinds have been dropped out since they will not be considered as witchcraft today, rather, mere psychological tricks. Obviously, the list given by Imam Razi is not comprehensive. Perhaps, mesmerism, hypnotism, telepathy and many more kinds should also be added to the list.

Kinds of Magic

a) The kind which the ancient Babylonians practiced. They were worshippers of the seven stars and believed that the celestial objects have a say in the fate of man. It is to these that Ibrahim (asws) was sent.

b) The magic (or extra sensory perceptions) which involves superstitious people on the one side and the strong willed on the other. To explain: a man will easily walk over a narrow path on the ground, but will be very fearful of falling off a narrow bridge; or the effect produced by the staring into very bright red color, or things that are rotating fast, etc. They can have ill effects on a superstitious person. To this category belongs the effect of the 'evil eye' which on the one hand is caused by the strong willed and on the other, affects the superstitious. Accordingly, a hadith says: الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَىْءٌ سَابَقَ الْقَدَرَ سَبَقَتْهُ الْعَيْنُ - صحيح مسلم "The evil eye is a reality. If anything could overtake the predestined, it would be the evil eye." To explain further: men are composed of an earthly body and a heavenly soul. Now, if the soul is more powerful than a body, then it is attached more to the heavenly system and hence overpowers its own and another person's mind and body. As against that, if the body is inclined more toward the earthly existence then it will have a weak soul which will be susceptible to the influences of the powerful souls. The strength of the soul itself can be achieved through decrease in food intake, withdrawal from the people and abstinence from fraudulent piety (riya').

At this juncture Ibn Kathir breaks in to make his own point. He says: "This is the explanation of the 'states' (ahwal, sing, hal) of the Sufiya and Awliya' Allah. Of this in turn are two kinds: one approved by Islam, and the other, not. The one approved by Islam is that in which the man is a close and strict follower of the Shari`ah, is pious, knows the right from wrong, and behaves rationally and in accordance with the rules of the Shari`ah in and out of his 'state.' This kind of 'state' is a God given gift bestowed by Allah upon whom of His servants He will. This, however, does not fall in the category of sahar of the Shari`ah definition. The other kind of 'state' (haal) which is disapproved by Islam is the one in which the man of the 'state' does not observe the rules of the Shari`ah in and out of his 'state.' Although it is Allah who causes these 'states,' it is no blessing from Him. It is of the kind that Dajjal will be endowed with."

Ibn Kathir's remarks end here.

c) A third kind of magic involves cooperation of the earthly jinn. Of the jinn there are two kinds: the believers and the unbelievers. The unbelieving jinn are known as Shayatin. It is maintained by those who practice occult sciences that it is easier to work ways of cooperation with the earthly jinn than those flying around in the first firmament.

d) The fourth kind does not involve anything but tricks, sleight of hand and casting of spells that give the appearance of reality. Some scholars say that the performance of the magicians in the court of Fir`awn was of this kind. Hence Allah (swt) described it in the following words (7: 116): فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ [الأعراف/116] "And when they threw, they cast a spell upon the people's eyes; overawed them and produced a mighty spell."

At another place it was said (20: 66): فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى [طه/66] "And lo! Their ropes and their staffs, by their magic, appeared to him as if they were crawling (like snakes)."

e) The fifth kind includes feats performed with the help of strange tools and instruments, such as mathematical contraptions, like a horse with a trumpet in its leg, blowing the trumpet at every hour, or those images that laugh and cry. These feats of course should not be counted as magic because they are produced by the application of physical laws and which can be imitated by anyone ready to apply himself to the task with some diligence. To this category also belong those tricks practiced by the Christians of Jerusalem who have lit a lamp in a Church which seems to burn continuously without fuel. The fuel is in fact secretly supplied, known and admitted by the Church men but considered a miracle by the laity; or the bird that a priest had planted in the Church spire with a secret door below. In the season of the year when the olives in the Church yard were ready to be plucked, the priest opened the secret door letting in blasts of wind that made the artificial bird chirp and attract other birds. A flock of birds that were attracted plucked the olives to the wonder of the laity who thronged to watch the miracle of the birds plucking the olives almost on call.

f) A sixth kind involves certain medicines (and herbal plants) that, as we all know, have their effects on the body, but assumed by the common people as feats of magic.

Razi's quote as presented by Ibn Kathir ends here.

209. This shows how serious a crime the break up of a family is in the sight of Islam. A hadith recorded by Muslim says: "إِنّ إِبْلِيسَ يَضَعُ عَرْشَهُ عَلَىَ الْمَاءِ. ثُمّ يَبْعَثُ سَرَايَاهُ. فَأَدْنَاهُمْ مِنْهُ مَنْزِلَةً أَعْظَمُهُمْ فِتْنَةً. يَجِيءُ أَحَدُهُمْ فَيَقُولُ: فَعَلْتُ كَذَا وَكَذَا. فَيَقُولُ: مَا صَنَعْتَ شَيْئاً. قَالَ: ثُمّ يَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّىَ فَرّقْتُ بَيْنَهُ وَبَيْنَ امْرَأَتِهِ. قَالَ: فَيُدْنِيهِ مِنْهُ وَيَقُولُ: نِعْمَ أَنْتَ". "Satan sets his throne on waters and spreads his disciples among the people. Then, (as he gathers them back for a report), the nearest to him is the one who does the greatest of mischief to mankind. So that when one comes back and reports that he did not part from a man until he forced him to speak such and such (evil things), Satan says, 'By God. You achieved nothing.' This goes on, until one shows up who says, 'I did not part from a man until I had separated him from his wife.' Satan congratulates him, hugs him, and draws him close to himself saying: 'Yes, you!'" (That is, you have achieved something) Ibn Kathir.

Majid quotes: "The commonest form of magic was the love charm, especially the love charm required for an illicit amour. Such magic was practiced especially by women so that magic and adultery frequently are mentioned together....The context of the passages in Exodus which mention sorcery clearly shows that it was associated with sexual license and unnatural vices' (Jewish Encycl. VIII. p. 255)."

Mawdudi comments: "This was the depth of moral depravity to which these people had fallen. A people cannot sink to a lower level of moral degeneracy than when adulterous affairs become their favorite pastime, and when seducing a married woman is considered a boastful achievement. The matrimonial relationship is, in truth, the very foundation of man's collective life. The soundness of human civilization depends on the soundness of the relationship between the two sexes. Hence, nothing could be worse than the person who strikes at the very foundation of the structure which supports him and the society as a whole."

210. This, it must be noted, is an unfailing rule, i.e., no magician can cast his spell on anyone, or cause any harm, without the will of Allah (swt).

Rulings on Magic

a) The consensus of Muslim scholars is that, regardless of the kind, practice of magic is prohibited.

b) Learning of magical arts is also prohibited. But a minority opinion is that its learning for the sake of curing Muslims is not prohibited, provided the need is immediate and the learning does not require uttering words of disbelief.

c) Punishment for a Muslim practicing the craft would depend on the kind of magic: one requiring utterance of words of disbelief is punishable with death.

d) Those charms, amulets etc., are also prohibited in which the help of the jinn or Shayatin is sought.

e) It is also prohibited to use the words of the Qur'an or hadith to cast spell with the intention to cause harm.