of Nekounam (may his sanctity be preserved), Session 378
Verse 102 of Surah Al-Baqarah, as one of the pivotal verses of the Holy Quran, opens a profound window towards the deep understanding of occult sciences, magic, and theological issues related to disbelief and faith. This verse, by referencing the teaching of sorcery by devils during the time of Prophet Solomon and the role of the angels Harut and Marut in Babylon, addresses topics such as ethics, jurisprudence, and social relations within the religious community. This writing, adopting a scientific and systematic approach, analyses and elucidates this verse by integrating the content of the lectures and exegetical analyses, presenting a comprehensive and academic text suitable for educated audiences and researchers in religious sciences. The structure of this essay is arranged with precise sections and meaningful titles, designed so that, while preserving all details, the semantic links among concepts become clear.
Occult sciences, as a branch of esoteric knowledge, hold a special position within Islamic culture. These sciences, which include alchemy (spiritual chemistry), legerdemain, enchantments (captivation), and simia (psychic influence), represent only part of the vast spectrum of knowledge demonstrating human capacity in interacting with the unseen and material worlds. Beyond these initial classifications, occult sciences encompass complex fields such as numerology, cosmology (esoteric astronomy), summoning (of spirits, entities, and soul-related phenomena), and dominion and control. These sciences, like a flowing river in the bed of human cognition, reveal latent human abilities to master the cosmic order.
Due to their esoteric nature and influence on the material and meaningful realms, occult sciences have a deep connection with Islamic philosophical discussions, especially regarding the faculties of the soul and the relation between the corporeal (mulk) and spiritual (malakut) worlds. Philosophers such as Ibn Sina and Mulla Sadra, by investigating the powers of the soul and the impact of human will on existence, laid a foundation for understanding these sciences. Nonetheless, Quranic exegesis primarily focuses on extracting direct meanings from the verse, avoiding unnecessary philosophical complexities. This approach, akin to light passing through a prism of truth, renders the verses meanings clear and comprehensible.
Hypnotism, known in the contemporary world as a technique to influence the mind and psyche through suggestion, constitutes only a small portion of occult sciences, particularly within simia (psychic influence). This art, which has found a place in modern psychology as well, aligns with the traditional concept of domination over the soul. However, many claims associated with hypnotism, especially by uninformed individuals, are false and lack scientific credibility. This condition, like a gem hidden amid ashes, requires discernment between truth and falsehood.
And they followed what the devils recited during the reign of Solomon. Solomon did not disbelieve, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, We are a trial, so do not disbelieve. And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And they learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. (Quran 2:102)
This verse, by alluding to the role of devils in teaching magic and the activities of the angels Harut and Marut, examines the social effects of magic. The emphasis of the verse is that magic, although real and influential, can only cause harm by divine permission, and its misuse leads to human detriment. This message, like a mirror reflecting truth, demonstrates human responsibility toward knowledge.
Some exegeses, relying on unreliable narrations and Isra'iliyat, have complicated verse 102 with exaggerated claims such as the existence of a thousand thousand subjects therein. This approach, like dust settling on the mirror of truth, hinders correct understanding of the verse. Scientific exegesis, focusing on the Quranic text and authentic narrations, avoids such deviations and extracts the verses genuine meanings.
One fundamental question in interpreting this verse concerns the relation between magic and disbelief. Is learning magic, practising it, or believing in its effect an act of disbelief? The answer is that magic, like murder or alcohol consumption, is not inherently disbelief unless it leads to a doctrinal denial. For instance, if someone considers magic permissible and such belief entails rejection of God or His Messenger, then disbelief occurs. This distinction, like a line drawn between light and darkness, prevents irrational labelling of individuals.
Some traditional commentaries, relying on the phrase Solomon did not disbelieve, but the devils disbelieved, have considered magic itself to be disbelief. This view, due to failure to distinguish between action and belief, is incorrect. Magic, like any other immoral act, does not constitute disbelief unless it leads to doctrinal denial. This criticism, like a cleansing wind, aids in clarifying the truth.
Magic, like murder, theft, or drinking wine, is an immoral act but does not amount to disbelief unless it causes doctrinal denial. If someone commits a crime through magic, such as murder, it is sinful but not disbelief. This comparison, like a scale measuring justice, emphasises the necessity to distinguish sin from disbelief.
Permitting magic, i.e., believing it lawful, is not inherently disbelief unless it leads to denial of religious necessity or rejection of God and His Messenger. For example, if someone says magic is permissible but does not intend doctrinal rejection, they are not disbelievers. This analysis, like a key unlocking the lock of truth, prevents theological misunderstandings.
