Sorcery (Kharq-e-Adat)

Question: Sorcery (Kharq-e-Adat) is typically attributed to saints and prophets, yet magicians and sorcerers have also performed acts of sorcery (Kharq-e-Adat) on numerous occasions. What is the essential distinction between the two?

Answer: The three types of observation (Shuhood) are: (1) Knowledge of certainty (Ilm al-Yaqeen), (2) Vision of certainty (Ayn al-Yaqeen), and (3) Truth of certainty (Haq al-Yaqeen). Upon entering the domain of Knowledge of certainty, the first realization that becomes evident is that our Creator is Allah, who has taken the responsibility of providing for all our needs. The continuous and unfailing fulfillment of these needs, independent of any material laws, compels a person to ultimately acknowledge and believe that Allah is indeed the Sustainer, the Giver of life, and the Taker of life. Allah alone grants honor and disgrace, initiates and concludes all matters, is both the Manifest and the Hidden, and encompasses all of creation. Without entering this stage, one cannot attain true detachment (Istighna), and anyone who lacks detachment is a lost traveler, with no clear direction.

Countless individuals throughout the world have awakened and activated their inner faculties to manifest extraordinary feats and perform acts of sorcery that astonish and perplex others. Some of their actions even cause learned individuals to place their faith in their spiritual powers, leading them astray. What I aim to convey is that while a person may, through their own abilities, talents, potential, and will, create such acts of sorcery, they will never attain detachment. Have you not encountered individuals who engage in magic, causing distress and disruption in others' lives, yet charge a fee for their services? Have you not witnessed those who, despite presenting themselves as spiritual guides, adopt angelic appearances, speak of Allah and the Prophet’s sayings, and dress in full Islamic attire, yet accept payment from people? Recently, a woman visited me who and description of the spiritual guide painted a picture of a deeply devout, ascetic figure, someone who spent his nights in devotion. When the woman sought a solution to her difficulties, she was advised to give charity. Upon asking what to donate, the guide instructed her to offer the equivalent of a camel's price, and took 3000 rupees from her. My revered mentor, Hazrat Qalandar Baba Auliya, once clarified, in response to a seeker’s query, the difference between a spiritual guide (Pir) and a beggar (Faqir). The true beggar is defined by his detachment (Istighna), devoid of worldly desires, and firm in his belief that Allah alone is his sustainer. Whether dressed in fine silks, coarse cloth, or even the simplest garment, he remains content, for his happiness is not tied to material wealth. The second distinguishing trait of such a beggar is that in his company, the seeker’s heart and mind remain solely directed towards Allah, with little to no concern for worldly affairs.

In the context of kharq-e-adat (sorcery), contemporary scientific advancements suggest that individuals can awaken extraordinary capabilities through personal effort and specific practices. The progress made in fields such as telepathy and hypnosis, especially in Europe and Russia, compels one to reconsider the notion that spiritual practices are the exclusive means for attaining metaphysical knowledge. Russia, a nation with no religious affiliation, has made notable advancements in this area. In Sufism, the concept of tasarruf (spiritual influence) is prominent, wherein the Sheikh, through focused attention, can induce changes in his disciple. Today, even scientists can exert similar influence through telepathy, compelling others to act according to their will. Another essential aspect of Sufism is the development of baṭīni nigaḥ (inner vision), which allows a person to perceive beyond the physical world. Muraqbah, now recognized as a science, has been extensively studied and written about in Europe, with thousands of books discussing its states and techniques.

Individuals have the potential to awaken their inner vision (bāṭinī nigaḥ) and lay the foundation for novel realms of knowledge. This prompts a profound inquiry: what, then, is Sufism? Religion, often discussed alongside Sufism, is similarly rooted in principles that enable individuals to influence their own lives or those of others after fulfilling religious obligations. Through this process, an inner vision may emerge, allowing for the observation (shuhood) of Allah’s signs. Yet, upon examining the lives of devout practitioners, one rarely encounters individuals who possess such transformative power or whose inner vision is truly active. Paradoxically, it is often those who lack religious conviction or regard religion as a mere formality who seem to discover and advance these sciences. In such circumstances, a thoughtful observer is compelled to ask: what, then, is the essence of Sufism and religion? Before delving deeper into this question, we must redirect our focus to the primary subject of detachment (istighnāʾ). The Qur'an provides clarity on this matter through the account of Prophet Musa (Moses P.B.U.H.), Pharaoh, and the magicians. When Pharaoh perceived that his claim to divinity was under threat and Prophet Musa was becoming a catalyst for his downfall, he summoned all the magicians in his kingdom to confront Musa. What most enticed the magicians to accept this challenge was Pharaoh’s promise of immense rewards and lavish honors should they succeed in defeating Musa (P.B.U.H.).

A specific time and location were determined, and the magicians assembled. Prophet Musa (P.B.U.H.) also arrived. The magicians cast their staffs, poles, and ropes onto the ground, which transformed into serpents and pythons. The field seemed overwhelmed by the presence of massive snakes, their hissing reverberating alongside the cries of the crowd. The situation became so critical that even Prophet Musa (P.B.U.H.) felt momentarily unsettled. Turning to Allah the Almighty for guidance, he was reassured: “O Musa, do not fear. Cast your staff.” When Musa (P.B.U.H.) cast his staff, it transformed into a colossal serpent, swiftly consuming all the other snakes and pythons. In this way, Pharaoh—proud of his worldly wealth and power—was utterly humiliated. The magicians, who had gathered from distant lands in pursuit of wealth and rewards for defeating Musa (P.B.U.H.), left in disgrace. Reflecting on this event reveals an essential distinction. The magicians, by casting their poles and ropes, displayed an act of sorcery (kharq-e-adat), as these objects appeared to transform into serpents. Similarly, Prophet Musa’s (P.B.U.H.) act of casting his staff produced an extraordinary phenomenon, as it transformed into a serpent that consumed all others. As previously explained, human beings can, through deliberate effort and disciplined practices, acquire the ability to perform sorcery (kharq-e-adat) through their own will and agency, which may be witnessed by others. The fundamental difference, however, lies in the motivations and inner states of the magicians and Prophet Musa (P.B.U.H.). The magicians were numerous, their creations—snakes and pythons—countless, and they operated with the backing of a powerful monarch. Prophet Musa (P.B.U.H.), in contrast, stood alone, relying entirely on Allah. The magicians, motivated by their desire for wealth and worldly gain, were devoid of detachment (istighnāʾ). Conversely, Prophet Musa’s (P.B.U.H.) state of profound istighnāʾ empowered him with unwavering certainty and divine reliance, enabling him to nullify the illusions of the magicians. This principle extends to the mystical sciences of Sufism, such as focused attention (tawajjuh), spiritual influence (taṣarruf), and the awakening of inner vision (bāṭinī nigāh), underscoring the transformative power of reliance on Allah over personal ambition.

If an individual has not established a connection with Allah the Almighty and the power of istighnāʾ has not emerged within them, any act of sorcery (kharq-e-adat) they perform is merely istidrāj (a deceptive grant) or magic. The same principle applies to religious rituals. If the mind of the worshipper remains attached to Allah during the performance of obligatory acts, it constitutes true worship; otherwise, it is devoid of its essence.

The pillars of Islam—declaration of faith (kalimah), prayer (ṣalāh), fasting (ṣom), pilgrimage (ḥajj), and charity (zakāh)—are all established on the premise that Allah the Almighty has commanded them. Thus, it is incumbent upon us to perform these obligations without negligence. However, if the performance of these duties is not accompanied by firm faith in Allah, the act remains a mere outward fulfillment of obligation, and the individual will ultimately incur loss and failure.

If an individual fails to establish a meaningful connection with Allah the Almighty and lacks the awakening of istighnāʾ (spiritual detachment), any extraordinary act (kharq-e-adat), such as sorcery, they perform is merely istidrāj (a deceptive grace) or magic. This principle equally applies to religious worship. True worship is realized only when the worshipper's heart and mind are steadfastly connected to Allah during the performance of obligatory acts; without this connection, the essence of worship is absent. The foundational pillars of Islam—kalimah (declaration of faith), ṣalāh (prayer), ṣom (fasting), ḥajj (pilgrimage), and zakāh (charity)—are instituted on the understanding that they are divine mandates. It is, therefore, incumbent upon every individual to fulfill these obligations with utmost sincerity and devotion. However, if the performance of these duties lacks unwavering faith in Allah, they become mere outward formalities, ultimately leaving the individual at a loss and bereft of spiritual gain.

Once, after sighting the Eid crescent, I grew anxious about arranging gifts for the children. To address this, I decided to borrow some money from a friend. When I approached him, he admitted he had funds, but they were entrusted to him as amanah (safekeeping). I could not, in good conscience, suggest he breach this trust. Leaving his place, I wandered into the market, where I encountered another friend. He greeted me warmly and, noticing my unease, offered financial assistance for Eid expenses, assuring me that he had sufficient funds. For reasons unknown, I declined his offer. Persisting, he reminded me of a past debt he owed me and insisted on repaying it. Without waiting for my response, he placed 60 rupees in my pocket. I returned home, and those 60 rupees sufficed for all the Eid preparations. Reflecting on this, I realized that I had initially sought to borrow 30 rupees, which would not have been enough to meet my needs. Yet, Allah provided precisely the amount required to fulfill all necessities. This incident is but one of countless similar occurrences in my life, each strengthening my conviction that Allah alone is the sustainer and provider. His promise, as revealed in the Qur'an, to provide sustenance is unwavering. The stewards Allah has designated as khalifah (vicegerents) on earth operate within this divine system, facilitating life and ensuring provisions reach all creatures. It is truly remarkable that, despite Allah’s absolute control over life and sustenance, humans often perceive their survival and livelihood as products of their own effort. Life, however, exists solely by His will, and no one can live a fraction of a second beyond His decree. Yet, humanity continues in the illusion of autonomy, assuming control over its existence. In this context, Huzoor Qalandar Baba Auliya (R.A) once remarked, “When a farmer harvests his crops, he meticulously gathers every grain, including damaged kernels, which he sets aside for the animals. The ground is swept so clean that hardly a single grain remains. Yet, billions of birds—whose sustenance depends entirely on grains—continue to thrive. They are not assigned dedicated fields, yet their provisions never cease. When a flock of birds descends with the intention of feeding, even before their claws touch the ground, Allah provides their sustenance. Were their survival dependent on humans, all birds would have perished from hunger. He further explained, “Consider the grazing animals, whose numbers far surpass those of humans. They consume vast quantities of grass and leaves daily. If left to human management, the earth would be stripped bare of vegetation. Yet, Allah ensures an unending supply, regenerating grass and foliage in abundance without human intervention. This is His system, sustaining His creation by His will alone.”

These signs of Allah’s providence are manifest throughout the universe, but they often go unnoticed. Every individual encounters events in life that defy logic, science, or rational explanation—phenomena dismissed as coincidences. However, in reality, nothing occurs by chance. Every occurrence is governed by divine decree, offering profound lessons for those who choose to reflect.