Dealing in detail with the subject of the philosophy of evils and aflictions in this world is related to the (Scholastic theology) but what is connected with our research we reemphasize that the Islamic ideology has restored the molding of man’s mind towards the nature around him in a way which makes him much freer, more interacting and feeling in peace with it.
Fourthly: releasing Man from legendries and myths in belief and behavior in order to eradicate the fantastic deterrents, which prevent the right use of the energy the mind. Man in the pre-Islamic era e.g. had been regarding a good or a bad omen of the movements of bird, so he went optimistically to do some thing when bird takes the right direction and retreats and gives up the work when the bird takes the left direction. The class of parsons and diviners occupy the position of forefront in the social ladder and were cheating people by claiming that they know the unseen.
Telling bad omen were chaining people with the ropes of fanaticism and prevent them from work and traveling, also the use of “azlaam” i-e if one wants to do something he takes three arrows writing on one of them (do) on the second (do not do) and leave the third free he stretches his hand to take one of them,
if the first comes out he advances to his work, when he hits the second he does not do this work if the third comes out he repeats once again! Magic also has been prevalent among people foreshadowing a serious evil, the Islamic ideology made war against these phenomenons, it has been a cause for opening the minds and elevation of spirits and to bring people out of the darknesses of illusion and legendry to the light of science and truth.
The prophet (S.W.A.) said: “ he is not of us who sees an evil omen or is told about evil omen, and he who foretold or was foretold, or made magic or was made to him 26. He (A.S.) also said that He who gives up his work because of bad omen is a polytheist. 27
Al Imam Alsaadiq (A.S.) said: “ bad omen is as you consider, if you regard it unimportant it becomes as such, if you regard it serious it becomes as such, if you regard it nothing it becomes as such too” 28
From another side the Islamic ideology released the Moslem’s mind from the deductions of soothsayers as it considered a soothsayer like a foreteller, both of them try to restrict Man’s movement in life and to cheat his mind.
It is related from Abdilmalik bin A’ayon that he said: I said to Abiabdula (A.S.): I have been afflicted with this science-he means divinations- so when I look in the horoscope and I see the horoscope of evil I sit down and don’t go and if I see the horoscope of good luck I go to fulfill what I need he said to me: do you gain your need? I said: yes he said to me burn your books” 29
We must state here that the Divine school of Ahlilbait (A.S.) does not criticize the stars as a natural science Man can discover by it the features of the sky which shadows him in order to discover through that the greatness of the creator, but it finds fault with these who claim that they know through them (stars) the unseen future.
One of the witnesses which reflects Ahlilbait’s striving to release Moslem human being from the habit of soothtelling which remained to a late centuries, what Ameeralmu’amineen said to some of his companions when he decided to setup to confront “Khawaarij” as it is said to him! If you setup in this time we fear that you will miss your aim through the science of stars.
He (A.S.) said: “Do you claim that you guide to the hour where every one set up would avoid evil? And you threaten of the hour where every one sets up would suffer damage? He who believes you, then, has accused Qur’an of telling lie and has dispensed with depending on Allah in getting the wanted and getting of evil…. Then he (A.S.) turned to people and said:
O people’ beware of knowing the science of sooth telling except what is used to know the directions in land and sea- till he said to them- go on depending on Allah (be exalted). 30
26. kanzel aumaal 10: 113.
27. Kanzel aumaal 10: 113.
28. Wassaeil Alshee’a: 8:262.
29. Wassaeil Alshee’a: 8: 268.
30. Al Mahajjah albaizaa, Alkaashaani 1: 172, ketab aleilim ala’alemi foundation pub: 2.