Most Read in the Category of Magic - Fortunetelling - Soothsaying
Can future be seen by a Soothsayer?
Events that will happen in the future have always engaged people’s minds. In the stressful times in which social agitations are severe, people have recourse to several ways in order to predict what will happen in the future. Superstitions such as estimating fortune according to zodiac, soothsaying, and several fortune-telling games are only some of them.
Besides many superstitions, soothsaying was also in vogue among Arabians before Islam. Apart from people who claimed that they were in touch with jinn and they took news from jinn, there were also some others who claimed they could predict events that would happen in the future from some signs. Besides some soothsayers who said they knew who had taken some stolen or lost things and where they were, there were also some soothsayers who believed that they knew who would do what and what kinds of events would happen in the future.
Although the soothsayers among them who make judgments relying on the news jinn bring are correct in some issues, they are generally very distant from the truth.
The Noble Qur’an refuses soothsaying by declaring that nobody can know what will happen in the future by those verses:
“And with Him are the keys of the unseen. None knows them but He.”1 “No one knows what he shall earn on the morrow.”2 “Say: No one in the heavens and the earth knows the unseen but Allah.”3
The Noble Prophet, who had prohibited all kinds of soothsaying, also prohibited listening to soothsayers and approving them.
According to Aisha’s narration, some Companions come near the Prophet and ask his idea about soothsayers. The Prophet says,
“Soothsayers are not anything.” When some among them ask again, “O, Messenger of Allah, they sometimes say something and it turns out to be right”; the Messenger of Allah (pbuh) states the following:
“That word belongs to jinn. A jinni catches the news and clucks to his friend’s ear as a chicken clucks. He mixes more than one hundred lies in his words in that way.”4
Dissolute jinn’s, that are also deemed as devils, coming and whispering to the ear of humans that are their friends is expressed through a simile, which can be comprehended by everyone easily, as clucking of a chicken. While jinn are telling news to the ears of soothsayers, other devils who are present there also hear them. It is compared to a chicken’s informing to its other friends through clucking when it has found a grain…
The Prophet, who disapproved going to soothsayers and asking them news about the future, prohibited applying to them after the following question of Mu’awiya. One day, when Mu’awiya (may Allah be pleased with him) said “O, Messenger of Allah, we used to do some things in the age of Ignorance. We used to go to soothsayers”, the Noble Prophet stated: “Do not go to soothsayers anymore.”5
Acting upon the hadith 6 stating that someone will take a serious religious responsibility such as becoming an unbeliever if he approves what soothsayers tell, scholars state that going to soothsayers and believing them damage a person’s belief. Since most of the words of a soothsayer are fictitious and untrue, if a person believing him arranges his acts and his future in accordance with his hearings, he will either be deceived by inane hopes and make his imagination and thoughts busy with useless things or he will give way to despair and pessimism because of the bad news he is told. That will damage that person’s spiritual life and even his family life.
In our age, in which science and technology has reached the highest degrees, those kinds of customs of Ignorance are practiced in different ways and manners and the curiosity of people is exploited. Horoscopes taking place in daily newspapers and magazines and books published about that subject are right before our eyes. Unfortunately, many people attach importance to them and they set their hopes and future on fictitious soothsaying.
Furthermore, supposedly telling news from the unseen and the future by looking at palms of hands, playing cards, coffee cups or bowls of water are other kinds of soothsaying. Most of the persons deeming that act as their jobs are miserable people that mislead pure and chaste Muslims. Despite their prestige in their appearance, they are ordinary and discredited persons of the community. To what extent can one rely on the words and the news of the ones who can not improve their own unfriendly behaviors and livelihoods and can not get rid of their illegitimate lives?
The verses and hadiths we presented above are also valid for those kinds of fortune-telling. Fortune-telling, asking someone for fortune- telling and believing sootsaying are behaviors that do not behoove to believers. They should not be esteemed.
1. Qur’an, The Cattle (Al-An’am); 59 (6: 59).
2. Qur’an, Luqman; 34 (31: 34)
3. Qur’an, The Ants (An-Naml); 65 (27:65)
4. Muslim, Salam: 123
5. Muslim, Salam: 121
6. Ibn Maja, Tahara: 122
How does Islam view applying lead (melting lead and pouring it into cold water over the head of a sick person done with the intention of breaking an evil spell)?
It is not appropriate to apply or to have it applied because of the strike of the evil eye or of other sicknesses.
There are certain phenomena that affect people and make them ill, for which medicine has not found a definite diagnosis. It cannot give clear information as regards their real causes. One of those phenomena is 'nazar' (the evil eye). It is a known and accepted truth that nazar is a reality and that it may cause the affected person to become ill and even to die.
Prophet Muhammad, who said that nazar is real and that it has a close relationship with the fate of man, said:
“Nazar is real; if there were something that would competed with the fate, the phenomenon of nazar would compete with it and surpass it (would change the fate).” 1
Though nazar has some relation with the fate, it is again God Almighty Who creates its effect. Otherwise, it is not the person who performs nazar himself/herself that creates the phenomenon. When a person with a sharp look (nazar) looks at something, God Almighty creates harm in that thing because Allah alone is the creator of the good and the evil. Nothing takes place outside of His will.
We learn from Prophet Muhammad the effects of nazar such as causing death and destruction. In a hadith narrated by Jabir bin Abdullah, the following is stated:
“The harming of the eye is real. It puts the camel into the cauldron and man into the grave.” 2
Thus, just as the camel affected by nazar dies and its flesh is put into caudron, so too may the person to whom nazar is applied lose his/her life and may enter the grave. It is understood from the hadith that the effect of nazar is not peculiar to humans, rather, it may damage all living beings and even anything that attracts one's attention.
It is possible to draw detailed information from an event of nazar that passed in the Era of Bliss (the time of the Prophet) about how a believer should act in the face of something that s/he likes, and what s/he should say, and it can be understood that applying nazar is counted as killing one's friend of faith, and about what the person who is affected and the one who applies nazar should do.
Amr bin Rabia, one of the Companions, sees Sahl bin Hunayf having a bath and his nazar affects him. Sahl falls down as if he has been struck. They take him to the presence of the Prophet. The Prophet, who learns about the situation, asks: “Whom do you suspect of?” The Companions name Amr bin Rabia. Thereupon, the Prophet admonishes Amr and says: “Why does one among you kill one's brother? When one of you sees something that s/he likes in his/her brother, let him/her pray for it to be blessed. (Let him/her say words like 'Mashallah', 'Barakallah'.”
Then the Prophet asks for some water and commands Amr, whose nazar affected his friend, to take ablution. 3
Scholars of Islamic Jurisprudence describe this action, which is a kind of ablution, as follows: Some water is poured into a cup. The one whose nazar has affected another takes a handful thereof, rinses his/her mouth and sprays it into the cup. And then takes from the same water and washes his/her face; then taking water with the left hand, washes the right hand, and taking water with the right washes the left hand up to the wrist. Afterwards, s/he washes the right and the left elbows, then, washes the part between the elbow and the shoulder. After that, s/he washes the feet, the right and the left knees. While washing hands and feet, s/he does not wash the arm and the part below the knee. Thereafter, s/he washes the right flank downwards. After washing all those organs, s/he collects the water in the same cup. After the person whose nazar has affected completes those actions, s/he takes the water cup and, standing behind the person s/he affected, pours the water onto his/her head. 4 That water used is not accepted as dirty. We understand it from the practice of the Prophet himself.
Of course, that washing, which is described by the Prophet shortly and which is explained by scholars in detail, has many wisdoms unknown to us. At least, in order to remove the apprehension of nazar that sunnah (practice of the Prophet) needs to be done. That washing and pouring water was also performed by the Companions occasionally.
After it is done, if the one whose nazar has affected prays for Barakah (blessing) and says “Mashallah, La quwwata illa billah.” it is narrated that Allah will prevent the possible damage to be received. Indeed, that washing action that is carried out is a kind of active prayer. Effect and cure must be expected from Allah alone.
One should seek refuge in God from nazar and the evil that may come from it. As we learn from Aisha (one of the wives of the Prophet), the Prophet asked her to perform ruqya (to pray) against the evil eye. 5
In another hadith, the following is stated: “Seek refuge in Allah from nazar.”6 and it is recommended that we ask for the cure from Allah.
Abu Said al-Khudri, may Allah be pleased with him, explains which prayers the Prophet recited against the evil eye and what he did:
“Allah's Messenger (PBUH) would seek refuge in Allah from Jinn' s nazar and then from humans' nazar with such prayers as 'I seek refuge in Allah from the nazar of the Jinn and humans'. Afterwards, when Muawwizatan (Surahs of Falaq and Nas, the Qur'an) were revealed, he kept reading those chapters (of Qur'an). He abandoned other prayers.” 7
So, it is not only humans who affect by nazar and cause harm. Jinn, too, affect by nazar and cause harm to humans. Some scholars, who say “The nazar (look) of the Jinn surpasses the arrow.”, understand the evil eye effect also as the striking of the Jinn and their nazar.
It is not appropriate for a believer to apply other ways and search for cure other than the spiritual remedies practiced and recommended by the Prophet. In the Age of Ignorance, the Arabs would wear various tools and beads around their necks and arms because of certain illnesses. They would expect the cure and recovery from those things they wore. The Prophet, who strongly forbade such deeds which reminds idolatry and which are not appropriate for Islamic belief, said: “Whoever wears something, all his/her deeds are entrusted to that thing which s/he wears.” 8
Thus, it is understood that the thing worn does not benefit in the least and that by attaching all one's hopes to it, one will damage his faith.
To write and use certain amulets whose meaning is unknown or to wear 'beads of nazar' in order to avoid nazar are superstitions incompatible with Islamic belief. It is neither permitted for somebody to wear such things, nor is it allowed to hang them on an animal or some article. Among certain things that the Prophet counted forbidden is also wearing articles supposedly preventive of nazar. 9
It is necessary not to resort to such nonsensical actions as melting candles, pouring lead or burning herbs and positioning them above the patient's head because Allah also created the legal cure for every kind of trouble that He ordains. The believer must take the Sunnah (practice of the Prophet) as a criterion and try not to deviate from that criterion. Guidance is possible only this way.
1. Muslim, Salam: 42; Ibn Majah, Tib: 3.
2. Kashfu’l-Khafa, 2: 76 (narrated by Abu Naim).
3. Ibn Majah, Tib: 32, Musnad, 3: 447.
4. Nawawi, Sharh-u Sahih-i Muslim, 14: 172-173.
5. Ibn Majah, Tib: 34.
6. Ibid. Tib: 32.
7. Ibid. Tib: 34.
8. Tirmidhi, Tib: 24.
9. Nasai, Zinat: 17.
Mehmed Paksu: Halal – Haram
Is it permissible to apply to a hodja in order to break a spell?
It is not appropriate to apply to anyone regarding the issue. One can act in accordance with the recommendations of scholars whose knowledge and taqwa (fear of Allah) are trusted and who help people only for the sake of Allah without expecting any material interests.
There is no drawback to an authorized person trying to break the spell (magic) on a person exposed to magic. If some expenses are needed, it is permissible for the exposed person to pay for them. However, it is obvious that those who do it to earn money and especially those who bargain about it have other aims than the content of Allah. It is not permissible to do something like that.
If a person takes refuge in Allah, if he is careful about belief and worshipping, and if he does not heed the temptations of the devil that is effective in magic, the effect of the devil on him is decreased and he is protected from the effect of magic. What the devil does is to terrify through inculcation, to cast doubts, to produce delusions and groundless apprehensions and to make ineffective promises. As a matter of fact, the following is stated in the Quran: "Satan makes them promises, and creates in them false desires; but Satan's promises are nothing but deception." (an-Nisa, 120)
The terms “making promises” and “creating false desires” mentioned in the verse are general terms. However, it may be related to the issue because man hopes many things. Sometimes he is so much obsessed with his hopes and expectations that he fascinates himself and applies to magicians for the things that he wants them to happen. It takes place because he tries to do it although he knows it is wrong and because the devil makes him promises. It is usually related to haram acts. That is, man thinks that he is under spell and that some people are involved with it and he invites the illness. However, the truth may not be as he thinks.
As a matter of fact, the following is stated in the verses, "No authority has he over those who believe and put their trust in their Lord. His authority is over those only who take him as patron and who join partners with Allah.” (an-Nahl, 99-100) As for domination, man needs to have sincerity as well as belief. It is stated that the devil cannot have domination over sincere people and that Allah will protect those people. However the devil is allowed “to seduce people who do not have sincerity and trust in Allah if he can among them with his (seductive) voice, to make assaults on them with his cavalry and his infantry, to mutually share with them wealth and children and to make promises to them. (al-İsra, 63-65) It originates from the fact that the life we live is a test for us; the devil is not given full authority. Besides, the devil can only inculcate man delusions.
What is clearly understood is that the people that the devil influences and disturbs are those who pave the way for him to approach them and who facilitates it. The devil cannot have an absolute influence on the sincere slaves of Allah. Even if the devil tries to influence them, they will cope with him by praying, worshipping and reading the book of Allah. Besides, the following is stated at the end of the verse that was sent down regarding magic and magicians: ”But they could not thus harm anyone except by Allah's permission." (al-Baqara, 102)
When it is accepted that magic is true, it is indisputable that it can influence everybody. However, there are some people that it influences more. They are the people who give importance to the delusions and apprehensions of the devil and who are open to those kinds of things. Those kinds of people set themselves like a clock and make themselves ill because the devil only apprehends them and tries to show them what is wrong as right. In fact, those who assume that they see and hear different sounds or visions that are not present are those who are apprehensive, who have weak belief, who do not pray or worship, who do not give importance to their duties towards Allah and who neglect their worship. As a matter of fact, they are mentioned in the verses 52-55 of the chapter al-Hajj.
Apart from those that we mentioned above, there are some people who have taqwa but are influenced by magic. However, the influence of magic can be prevented by surrendering to and trusting in Allah fully, reciting daily prayers, performing daily prayers carefully, reading some pages from the Quran and reading the chapters and prayers from the Quran that Hazrat Prophet (pbuh) advised. Although people with evil intentions do magic, Allah has absolute power over everybody and everything; His power is superior to the power of all of the magicians and the jinn and devils that help them. It is Allah Who created those who claim that they have power. Nothing will happen if He does not will. As a matter of fact, God Almighty sent down the chapters al-Falaq and an-Nas regarding the magic done to Hazrat Prophet and wanted him to read them and to take refuge in Him. Hazrat Prophet did so and recovered. Thus, our Prophet caused the attempts of the magicians to become abortive and disappointed them.
As a matter of fact, the following is stated in a verse: "Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!" (al-Araf, 201) As it is pointed out in the verse, the first thing someone who has been influenced by Satan should do is to take refuge in Allah. What Allah orders His slaves is to be careful about harams and halals, to pay attention to their prayers and worshipping, and to turn to Allah in spiritually and materially clean feelings and thoughts, having good intentions. Satan will say on the Day of Judgment that what he promised was deception and what he showed to be true was a lie; he will reproach and leave the magicians and those who followed them helpless. (İbrahim, 14:22)
What is understood from verse 102 of chapter al-Baqara is that the greatest influence of magic is on spirits; it distorts thoughts, dissuades hearts, destroys ethics and upsets the community. Then, one should not deceive himself by saying there is nothing like magic and should beware of such magicians.
However, those who do magic cannot harm anyone if Allah does not permit them because the real influence is not in the hands of magic, magicians, nature, spirit, the earth, the sky, the devil or angels. The real influence is in the hands of Allah. Anything that can harm or benefit people can only take place by the permission of Allah. Therefore, one should fear Allah at first, and take refuge in Allah; he should act in accordance with the book of Allah to be able to resist them.
RECITING THE CHAPTER AN-NÂS AGAINST DARK POWERS AND MAGIC
"Say: I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind― The Allah (or Judge) of Mankind― From the mischief of the Whisperer (of Evil), who withdraws (after his whisper)― (The same) who whispers into the hearts of Mankind― Among Jinn and among Men.." (an-Nas, 1-6.)
The last three chapters of the Quran that are read against the seen and known, and unseen and unknown secret enemies and that are regarded as prayers through which one can take refuge in Allah and named as “muawwidhat”, that is the chapters of “al-Ikhlas, al-Falaq and an-Nas” are remedies for all kinds of troubles; so to speak, they are the aspirins of the drugstore of the Quran. Therefore, one should take refuge in Allah through them and should be protected from the darkness of the night, and from the evil of the devils, jinn, magicians and the whisperers of evil.
As it is known, the influence of the magic is closely connected with the psychological mood of the person, pessimism, apprehensions and doubts. In the chapters of al-Falaq and an-Nas, those points are emphasized people are asked to take refuge only in Allah both in normal situations and when something like that happens to them. As a matter of fact, the following is stated in the Quran, "Likewise did We make for every Messenger an enemy,― evil ones men and Jinn, inspiring each other with flowery discourses by way of deception." (al-Anam, 112.)
According to the verse above, we can see that man is open to all kinds of dangers, that man can be deceived easily by the enemies from jinn and people through nice and fascinating words that he hears or through fiction in books whose real intentions are not known. We also understand that man should listen to people in the name of Allah and start something in the name of Him by saying audhu…basmala… read the books that he reads in the name of Him and by saying audhu…basmala… with the intention of receiving messages related to the truth. Satan cannot work comfortably in the actions that is started and finished in the name of Allah. The evil intentions of the magicians and some literature men and philosophers that aim to deceive people can only be overcome by doing so. Otherwise, they can deceive people and fascinate their readers and listeners by enchanting them in the course of the issue. Besides, most of the people who are corrupted are corrupted like that. Therefore, in those three chapters, people are asked to start with the belief of oneness reading the chapter of al-Ikhlas and then take refuge in Allah by reading the chapters al-Falaq and an-Nas.
As a matter of fact, Yazır interpreted that chapter in detail and reported a hadith that Qurtubi reported from Abu Zar while interpreting that chapter. In that hadith, Hazrat Prophet (pbuh) attracted attention to the devils among men and said, “Did you not take refuge in Allah from the devils among men?” (Hak Dini Kuran Dili, X. 191 )
In short, if we give importance to our prayers and worshipping in our daily life, take refuge in Allah through our prayers and be close to Him as it is necessary, we will be under His protection and be protected from magic, and magicians and evil spirits that can do magic.
While I was doing this research about magic, I met a medium whom I was wondering about. As a result of the insistence of my friends, I asked him to search for me. He looked in the water and called the jinn and asked them whether there was a spell on me. Then, he looked in the water and then at me a few times and asked me, “How do you protect yourself?” I said , “What do you mean?” He asked, “What do you read every day?” I asked what happened. He said, “They tried to do magic on you several times but they could not manage to do it. If they had done it to a normal person who was not protected by a special prayer, he would have been finished by now.” I told him that I read Jawshan al-Kabir (a prayer book) every day and that I read my prayers and tasbihat (glorification of Allah) in accordance with sunnah after performing prayers.
In the case of magic, instead of applying to magicians whom we know to be in contact with evil spirits and to do wrong things, we should apply to doctors and medicine in order to be treated. In the treatment with prayers, we should apply to the prayers that the Messenger of Allah advised and the prayers from the Quran that we mentioned above. It would be the best to follow the following recommendations that Hazrat Aisha (may Allah be pleased with her) reported and our Prophet (pbuh) himself did; "When Hazrat Prophet (pbuh) went to bed, he blew his breath into his hands and read the muawwidhatayn (chapters al-Falaq and an-Nas) and al-Ikhlas, then he rubbed his hands on his face and body; he repeated it three times. When he was ill, he asked me to do the same thing to him." (Bukhari, Fadail-ul Quran, 14, Tibb,39)
Hazrat Prophet (pbuh) did not send the people with an illness to magicians for treatment. He sent them either to doctors or to the drugstore of the Quran and the Sunnah. Thus, he wanted people to benefit from universal standards. Besides, Allah, the Exalted, stated that the Quran was a mercy and healing for believers (al-İsra,82) and showed us the Quran as a reference for our spiritual troubles.
Arif ARSLAN, Büyü Fal Ve Kehanet (Fortunetelling, Magic and Prophecy)
Your personality is like your psychological skin...
If you play with it, you will be injured seriously. No personality is superior to other kinds of personality.
When its time and place come, any kind of personality can present the best personality.
Besides our personality, there is also our “character”. Our character is our psychological dress.
For this reason, that dress should be clean and fine. In the course of time, that dress becomes worn out and dirty.
The ethics of the Qur’an presents that dress. It is such a fine and clean dress that it fits and suits any personality.
So, you should not focus on your personality, but should focus on your character which is the dress of it.
If the personality structure of the people around you is opposite to yours, you should establish a relationship with people whose personality can understand you.
If they are so close to you that you are unable to break the relationship with them, we advise you to be “patient”.
And you should remind them that what is important is neither to be extrovert, nor introvert, neither to be cheerful nor to be calm; but what is important is the virtues such as not to misappropriate or deceive, to be straightforward and to be chaste...
Our Prophet (peace be upon him) used to embrace those who treated him negatively with his matchless compassion. In addition, he used to pray for their salvation.
Is there anything like "dream interpretation" and how can one get the interpretation of his/her dream?
Dreams can be interpreted. It is an ability bestowed by God. Not everybody can interpret dreams. Reason and logic are not enough for this. A dream should be told to a merciful person who is able to give good advice. It should not be told to the ones who cannot interpret properly. In a hadith, the Prophet (PBUH) says: “A dream does not come true as long as the dreamer keeps it to himself. If revealed, it comes true. Therefore, tell your dreams only, to the ones who are wise, who loves you and who can give advice to you.” (related by Tirmizi)
Once, Imam Malik was asked “Can everybody interpret dreams?”, and he responded “Is Prophethood to be trifled with?” (namely, is it so an unserious issue? ) And he added: “The interpreter must always say good things. If they see good things, they should say good things. If they see bad things, they should keep quiet.”
He was asked “Even if they see bad things, should they still interpret in a good way?” where he responded “No, dreams are part of the Prophethood, Prophethood is nothing to be trifled with”
Dreams are mainly divided into two parts
First part: The right and fair ones. Such dreams come true in the real world. These are the dreams seen by the prophets and by their true pious followers. Sometimes, not pious men may have such dreams, too.
Such dreams are divided into three:
1- The ones that do not need any interpretation, they come true as they are very clear. Like the Prophet Abraham’s dream.
2- Requires a partial interpretation. Like the Prophet Joseph’s dream.
3- Requires a thorough interpretation. Like the dream seen by the Ruler of Egypt.
Second part: Some complicated and meaningless dreams which are called “Adğas”. These dreams, also, are divided into several subparts.
a- Satan plays with the dreamer and makes him/her upset. For example, the person dreams that he/she was beheaded and he/she runs after the head. Or sees that he/she falls into a dangerous situation and nobody comes to save him/her.
b- The person dreams that the angels permit him to do unlawful deeds, or they suggest him to do unlawful things. Such happenings are illogical and impossible.
c- The person dreams about something that he spoke about while awake, or wishes something to come true or something that he adopted as a habit in normal life.
Thus, the dreams, apparently, are three types:
a- Divine dreams which are a glad tiding from God.
b- Anything that preoccupies the mind in the daily life, may affect one’s dreams
c- A dream in which the Satan scares the dreamer. This is called a satanic dream
What is incumbent on a Muslim to do, if he/she had a bad dream?
He/she seeks refuge in God three times, from the evil of Satan. Says: “O, God, I seek refuge in you from the evil of Satan who is deprived of your mercy” Prays to God to turn it into goodness. Never tells it to anyone.
A Muslim thanks God when he has a good dream. Rejoices and takes it as a glad tiding. Tells it to someone he loves, not to the ones he doesn’t like.
Will you give information about fortunetelling and visiting a fortuneteller by referring to hadiths?
Fortunetelling, which is definitely forbidden by our religion, is a kind of giving news about ghayb (what is unknown/unseen/hidden). In fact, the Quran states clearly that nobody but Allah can know ghayb and that neither prophets nor angels can give news about ghayb unless it is revealed to them by Allah.
"Say: None in the heavens or on earth, except Allah, knows what is hidden." (an-Naml, 27/65)
"Say: "I tell you not that with me are the Treasures of Allah, nor do I know what is hidden..." (al-An'am, 6/50),
"…If I had knowledge of the unseen, I should have multiplied all good..." (al-A'raf, 7/188)
The verses above are evidence for it.
The Prophet condemned those who went to the fortunetellers called "arraf" or "soothsayer", whobelieved in them and who supported them; he even described them as unbelievers.
"If a person goes to an arraf and asks him/her something, his prayers of forty nights will not be accepted." (Muslim, Salam, 125)
A hadith mentioned in Abu Dawud is as follows:
"If a person goes to a soothsayer and confirms what he/she says, he/she will definitely be regarded to have denied what was sent down to Muhammad." (Abu Dawud, Tibb, hadith no: 3904).
The Prophet (pbuh) summarized the issue in one sentence:
“Soothsayers are not anything.” (Muslim, Salam 123)
That is, the words of those who claim to know the future are nonsense; they have no value and significance.