What is magic and what is the ruling regarding learning magic in Islam?

Sources

• ✓ 2:102 · Al-Baqara

  2:102 · Muhammad Marmaduke Pickthall

  وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَٰنَ ۖ وَمَا كَفَرَ سُلَيْمَٰنُ وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَٰرُوتَ وَمَٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌۭ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍۢ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ

  And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.

• ✓ Tafsir Ibn Kathir on 2:102

  Sunni

  Tafsir Ibn Kathir · 2:102

  Ibn Jarir al-Tabari begins by explaining the phrase "Indeed, We have revealed to you clear verses" as indicating that Allah has sent clear, unequivocal signs to the Prophet Muhammad ﷺ affirming his prophethood. These clear verses include expressions contained in the Qur'an that disclose the hidden sciences and secrets known only to the scholars and rabbis of the Jews, secrets relating to their ancient traditions and distortions of the Torah. The Qur'an reveals to the Prophet what was hidden or altered in their scriptures, providing evident proof for anyone unbiased and free from envy or rancor. He cites al-Dahhak's report from Ibn Abbas that the Prophet recited these clear verses repeatedly, day and night, to the people who knew well what was in their own hands, yet they rejected the Prophet’s message despite his truthfulness. The verses themselves serve as a clear admonition and evidence against them. Muhammad ibn Ishaq narrates that Ibn Surayya al-Fityuni once asked the Prophet why he brought nothing new or clear evidence to follow, which led to the revelation of this verse emphasizing that clear verses were indeed sent, and only the rebellious disbelieve them. Malik ibn al-Sa'if comments on how repeatedly the People of the Book broke their covenants with Allah concerning the Prophet and the religion he brought, which is also affirmed by the verse mentioning their rejection of the covenants. Al-Hasan al-Basri notes that the majority of the people do not truly believe—they make promises that they quickly break. Al-Suddi and Qatadah agree that the rejection refers to their lack of belief in what Muhammad ﷺ brought, and that "a group among them" refers to those who broke their covenant. Ibn Jarir explains that the Arabic word "nabdhu" in the verse—meaning to abandon or reject—is used metaphorically to criticize their abandonment of earlier covenants with Allah. This rejection led them to disbelieve in the Messenger sent to all people and the clear messages found in their own scriptures, and instead to learn and practice sorcery. The Jews are said to have turned away from the Torah as it was revealed, hiding and distorting what foretold the coming of Muhammad ﷺ. Instead, they embraced magic taught by two figures named Harut and Marut at Babylon. One man from among them, Labid ibn al-A'sam, led this sorcery, which was done under the well of Dhi Arwan. God revealed this to the Prophet, who was then healed and saved from its effect. This is affirmed by authentic hadith transmitted through Aisha, the Mother of the Believers. Al-Suddi elaborates that their opposition of Muhammad ﷺ using the Torah failed because the Torah and Qur'an agreed, so they rejected the Torah and followed the book of magic and sorcery associated with Harut and Marut, which did not align with the Qur'an, hence "as though they did not know." Qatadah states they knew the truth but deliberately abandoned it and denied it. Al-Awfi and others relate that when Solomon’s kingdom declined, some jinn and humans apostatized, following desires including tales told by devils who falsely claimed to have secret knowledge. Solomon stored the true knowledge under his throne. After Solomon’s death, devils retrieved these books of sorcery and corruption, which they falsely attributed to Solomon’s practice. Ignorant people disbelieved and cursed Solomon, whereas learned scholars upheld the truth that Solomon did not practice magic. Numerous narrations describe how Solomon once gave his signet ring to a female servant named al-Zuhrah; the devil masquerading as Solomon stole the ring and dominated jinn and devils. Solomon’s return led to the devils’ expulsion. Subsequently, the devils taught people magic, but this conduct was not of Solomon’s doing, as clarified by the Qur'an verse. The text further details numerous reports from the companions and early scholars, including extensive narrations about Harut and Marut—two angels sent by Allah to test and teach people magic as a trial, but only upon warning that it is a trial and a cause for disbelief if misused. The angels refrained from teaching anyone until they declared, "We are only a trial, so do not disbelieve." Harut and Marut lived on earth for a period, ruling with justice, but eventually succumbed to temptation involving a woman named al-Zuhrah. For their sin, they were punished and suspended between the heavens and earth. These events underline that magic is knowledge taught by devils and misused by people, and that it is a cause of ruin in both this world and the next. The hadith reported from Aisha recounts a woman who sought magic knowledge after the Prophet's death, approached Harut and Marut, refused their warnings not to disbelieve, and was ultimately delivered from magic by faith. Ibn Jarir and other tabi'un (followers) scholars explain that although magic existed before Solomon, it became more widespread and falsely attributed to him after his passing. The Jews denied Solomon’s prophethood and accused him of sorcery. The verse about the angels 'not teaching anyone until they say, "We are only a trial, so do not disbelieve"' is explained as a severe warning to those who attempt learning magic. The learning is harmful, detrimental to one’s religion and there is no benefit in it. Magic taught by devils during Solomon’s time caused separation and discord between husband and wife, manipulating perceptions and sowing division. The statement "They harm no one through it except by permission of Allah" is interpreted to mean that no harm comes without Allah’s decree, and only those Allah wills suffer from such magic; those without Allah’s permission cannot be harmed by it. Finally, Ibn Jarir notes that those who buy or engage in sorcery, fully aware, know that they will have no share in the Hereafter. This is a serious warning against practicing or believing in magic, with support from hadith that classify belief in sorcerers as disbelief in what Allah sent to the Prophet. In summary, the tafsir presents the verse as a depiction of the rejection by some Jews of the Prophet Muhammad ﷺ's clear signs, their abandonment of the Torah’s true teachings, their resort to magic attributed falsely to Solomon and spread by certain devils and angels sent as a test, and the severe spiritual consequences of such practices. It underscores the prophetic message clearing Solomon from such accusations, affirming that the source of the magic was devils, and reminding believers to avoid magic as it harms the religion and carries disastrous consequences in the next world.

• ✓ Al-Kafi 3:399

  Shia

  Al-Kafi · Book 3, Hadith 399

  A child whom a man brings up is better than seventy children he leaves behind, all of whom have mounted horses and fought in the path of Allah. — OR — I performed pilgrimage with my father while I was a child. I said I wish to make my pilgrimage on behalf of my mother, for she had passed away. He said: Let me ask Abu Abdullah (peace be upon him) for you. Elias said to Abu Abdullah (peace be upon him): I witness I am a child and my mother has died; I want to perform pilgrimage on her behalf. May it be recorded for him and for her with the reward of dutifulness. Abu Abdullah (peace be upon him) said: It is recorded for him and for her, and the reward of righteousness is recorded for him. — OR — Regarding a man who married a woman from her guardian and found a defect in her after consummation, he said: if the barren woman, the leprous, the insane, the one that has consummated formerly, or anyone with an apparent condition, is deceived with, she may be returned to her family without divorce. The husband takes the dowry from her guardian who deceived him, and if her guardian was unaware of this, he bears no responsibility and she returns to her family. If the husband benefited from something she took from him, that remains his, otherwise, he has no right to anything. She observes the iddah of a divorced woman if consummated; if not consummated, there is no waiting period nor dowry for her. — OR — The Messenger of God (peace be upon him and his family) said, 'A sorcerer among Muslims is to be killed, but a sorcerer among disbelievers is not to be killed.' It was asked, 'O Messenger of God, why is the sorcerer of the disbelievers not killed?' He replied, 'Because disbelief is greater than magic, and magic and polytheism are closely linked.'