Mishkat al-Masabih

Mishkat al-Masabih 4602, 4603

Divination - Section 3
Medicine and Spells Search within the hadiths
Mishkat al-Masabih 4602, 4603
Arabic hadith text
وَعَن قتادةَ قَالَ: خلقَ اللَّهُ تَعَالَى هَذِه النجومَ لثلاثٍ جَعَلَهَا زِينَةً لِلسَّمَاءِ وَرُجُومًا لِلشَّيَاطِينِ وَعَلَامَاتٍ يُهْتَدَى بهَا فَمن تأوَّلَ فِيهَا بِغَيْرِ ذَلِكَ أَخَطَأَ وَأَضَاعَ نَصِيبَهُ وَتَكَلَّفَ مَالا يَعْلَمُ. رَوَاهُ الْبُخَارِيُّ تَعْلِيقًا وَفِي رِوَايَةِ رَزِينٍ: «تكلّف مَالا يعنيه ومالا عِلْمَ لَهُ بِهِ وَمَا عَجَزَ عَنْ عِلْمِهِ الْأَنْبِيَاء وَالْمَلَائِكَة» وَعَن الربيعِ مِثْلُهُ وَزَادَ: وَاللَّهِ مَا جَعَلَ اللَّهُ فِي نَجْمٍ حَيَاةَ أَحَدٍ وَلَا رِزْقَهُ وَلَا مَوْتَهُ وَإِنَّمَا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَيَتَعَلَّلُونَ بِالنُّجُومِ
Translation

Qatada said God most high created these stars for three purposes; He made them an adornment for the sky, missiles for the devils, and signs by which people find their way. If anyone explains them differently he makes a mistake, squanders what is allotted to him, and occupies himself with something he does not know. Bukhari transmitted it without a full isnad. Razln’s version has, “occupies himself with what does not concern him, what he has no knowledge of, and what prophets and angels are incapable of knowing.” On the authority of ar-Rabi’* there is something to the same effect with the addition, “I swear by God that God has not set in a star anyone’s life, provision, or death. They are only speaking lies against God and attributing causes to the stars.”* Ar-Rabi’ b. Ziyad, Qatada's authority.

Commentary

Overview & Central Theme

This profound narration from Qatada (may Allah have mercy on him) delineates the divinely ordained purposes of the celestial stars, serving as a decisive refutation of astrological superstitions. The central theme is the absolute sovereignty of Allah over creation and the prohibition of attributing causal powers to created entities—particularly stars—in matters of human destiny, provision, or lifespan. The hadith establishes a clear theological boundary: stars are signs of Allah's majesty, not independent agents of fate. This teaching safeguards the believer's Tawhid (monotheism) from the subtle infiltration of shirk (polytheism) through astrological beliefs, while simultaneously affirming the legitimacy of using celestial bodies for practical, permissible purposes such as navigation and timekeeping.

Context & Linguistic Insights

The narration originates from Qatada ibn Di'ama, a renowned Tabi'i (successor of the Companions), and was transmitted without a full chain (mu'allaq) by Imam Bukhari, indicating its strong acceptance among early scholars. The Arabic term for stars, "nujum," encompasses both fixed stars and planets. Qatada identifies three legitimate purposes: "zina" (adornment) for the sky, "rujum" (missiles) for devils, and "hidaya" (guidance) for travelers. The phrase "squanders what is allotted to him" (aghraba) carries the connotation of losing one's share of reward and knowledge, while "occupies himself with what he does not know" (ashghala nafsahu bima la ya'lamu) condemns intellectual arrogance. The addition from ar-Rabi' b. Ziyad—"I swear by God that God has not set in a star anyone's life, provision, or death"—serves as a powerful oath against the astrological claims of the Jahiliyya (pre-Islamic ignorance) period, which correlated celestial movements with human destiny.

Key Scholarly Insights & Legal Benefits

  • Jurisprudential ruling: Belief in astrological influence on human affairs (tawqir al-nujum) is categorically prohibited, as it constitutes a form of shirk—attributing divine power to creation. Scholars like Ibn Hajar al-Asqalani classify such beliefs as major sins requiring repentance.
  • Theological principle: The hadith establishes the concept of "asbab" (means) versus "mu'aththirat" (independent causes). Stars are mere means of guidance and adornment, not autonomous agents; all causation flows from Allah alone.
  • Ethical guidance: The narration condemns intellectual speculation beyond one's capacity, aligning with the Quranic injunction to "not pursue that of which you have no knowledge" (17:36). It encourages humility before divine wisdom and discourages futile metaphysical inquiry.
Imam Ibn Hajar al-Asqalani stated in Fath al-Bari: "Whoever believes that a star or planet has an effect on human destiny, provision, or lifespan has indeed strayed from the path of Tawhid and contradicted the consensus of the Salaf. The stars are signs of Allah's power, not partners in His decree."

Daily Life & Spiritual Application

In contemporary times, this hadith calls Muslims to purify their reliance (tawakkul) upon Allah alone, avoiding modern forms of astrological superstition—horoscopes, zodiac signs, or planetary predictions—which pervade popular culture. The believer should instead cultivate a contemplative gaze upon the heavens, recognizing the stars as signs of Allah's creative majesty and precision, as mentioned in Surah Al-Mulk (67:3-5). Practically, one may use celestial navigation for travel or astronomical knowledge for determining prayer times and the lunar calendar, all while maintaining the conviction that these are mere tools. The spiritual application extends to guarding one's heart from attributing success, failure, or fortune to any created thing, and instead affirming with certainty that "whatever Allah wills occurs, and whatever He does not will does not occur." This teaching fosters a profound sense of peace, freeing the believer from the anxiety of astrological determinism and anchoring them in the secure knowledge of Allah's perfect decree.