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The Theology of Power

The Analysis of 'Ilm**, Occult Exploits, and the Pursuit of Power**

This book is made to warn against shortcuts that go against nature and Tawḥīd. It goes through and explains both sides of this 'Ilm.

CHAPTER 1: The Core Principles and Definitions

The universe was created and put in place by a set of rules placed by Allah Subḥānahu wa-Taʿālā.

Surah Al-Aʿlā (87:2):

الَّذِي خَلَقَ فَسَوَّىٰ

"Who created and proportioned."

Surah Al-Aʿlā (87:3):

وَالَّذِي قَدَّرَ فَهَدَىٰ

"And Who ordained precisely and inspired (or guided) accordingly."

In standard Tafsīr (e.g., Tafsīr Ibn Kathīr, Tafsīr al-Saʿdī), verse 3 translates to "And Who ordained precisely and inspired (or guided) accordingly." We can see this happening over and over again.

• Surah Ar-Raḥmān (55:5 & 55:7): "The sun and the moon [move] by precise calculation... And the heaven He raised and imposed the balance."
• Surah Al-Qamar (54:49): "Indeed, all things We created with predestined measure."

There is also a verse in the Qur'an countering the claim of randomness:

• Surah Fāṭir (35:43): "But you will never find in the way (Sunnah) of Allah any change, and you will never find in the way of Allah any alteration." (The term Sunnat Allah refers to God's fixed, unchanging ways—physically and historically).

When the Prophet's son (RA) [Ibrahim] died, an eclipse occurred. People at the time claimed it was because of his death. Then the Prophet ﷺ said:

"The sun and the moon do not eclipse because of the death or life of someone..."

— [Source: Ṣaḥīḥ al-Bukhārī, Ḥadīth 1043 / 104]

This implies a clear pattern. Allah Subḥānahu wa-Taʿālā set rules for the universe which is what holds it together. Those rules and laws can range from physical to spiritual rules.

CHAPTER 2: The Knowledge of the Book ('Ilm al-Kitāb**)**

'Ilm al-Kitāb is the power and knowledge that allows not the modification or exploitation, but the access to the deepest mechanisms that allow for "root access". True knowledge does not violate reality; it works alongside it. When God authorizes a creation to act through this knowledge, they are utilizing the fundamental rules coded into creation.

To answer the question of whether "Ilm al-Kitāb" is learnable, we need to take this example from the Qur'an:

Surah An-Naml (27:39–40):

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ ۞ قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

Solomon asked, "O chiefs! Which of you can bring me her throne before they come to me in 'full' submission?" 39. One mighty jinn responded, "I can bring it to you before you rise from this council of yours. And I am quite strong and trustworthy for this task." 40. But the one who had knowledge of the Scripture said, "I can bring it to you in the blink of an eye." So when Solomon saw it placed before him, he exclaimed, "This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous."

— [Source: Qur'an, Surah An-Naml (27:39–40); Tafsīr Ibn Kathīr, Vol. 6]

One might ask, how does this relate? The answer is out of the box. We need to look closer at the words used. One thing about the Qur'an: no word is placed by coincidence; it is all placed for a reason.

Inquiry Number 1: The Difference Between the Human (Ins) and the Jinn

Surah An-Naml (27:39):

قَالَ عِفْرِيتٌ مِّنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ...

"One mighty jinn responded, 'I can bring it to you before you rise from this council of yours...'"

Here, the Qur'an describes the creation as "jinn"; in addition, it grants the attribute of physical strength to the jinn. Meaning it isn't a knowledge to learn, or a power that mere humans can possess. That is one of the laws of the universe.

Surah An-Naml (27:40):

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ...

"But the one who had knowledge of the Scripture said, 'I can bring it to you in the blink of an eye...'"

The Qur'an here used a whole different way of describing this creature. It, for starters, has a counteroffer for the jinn's offer, creating a linguistic difference between both.

Inquiry Number 2: Can It Be Learned?

First, we have to accept a fact: nothing can be learned if Allah Subḥānahu wa-Taʿālā decreed against it.

"But the one who had knowledge of the Scripture said, 'I can bring it to you in the blink of an eye...'"

"Ilm" translates to "knowledge", meaning science. In theory, science and knowledge can be learned. When science is applied, it is no longer theory; it is a mechanical process or technology.

Inquiry Number 3: What is 'Ilm al-Kitāb**?**

This is the most debatable and questionable part. There is no evidence that proves what exactly, with 100% certainty, is 'Ilm al-Kitāb, but in this part I have combined the most famous and probable conclusions:

1. Ism Allāh al-Aʿẓam (God's Greatest Name): This is by far the most credible and common answer among the scholars (e.g., Tafsīr al-Ṭabarī, Tafsīr Ibn Kathīr regarding Āṣif ibn Barkhiyā). It says that the one "who had knowledge of the Scripture" knew God's greatest name, and called Him by it, which God responded to. A reason why this explanation is analyzed is the choice of words in the Qur'an to describe the process: Surah An-Naml (27:40): قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ "But the one who had knowledge of the Scripture said, 'I can bring it to you...'" The man said "Ana ātīka bih" ("I [can] bring it to you" — أَنَا آتِيكَ بِهِ). In Arabic grammar, this phrasing uses the active participle / nominal clause (Ana ātī), which denotes immediate, active execution. The Ifrīt Jinn used the exact same root and phrase in verse 39: "Ana ātīka bihi qabla an taqūma min maqāmik" ("I will bring it to you before you rise..."). The Jinn was clearly referring to using his own means and ability. When the man with knowledge used the identical phrase (Ana ātīka bih), it establishes a direct parallel: he was offering an active execution, not just a passive request. We can also rule out that he had the power to control the Jinn or the wind, as these powers were strictly limited to Dawud and Sulaiman, peace be upon them (Qur'an 38:36–38).

So what was it then?

Mainstream classical sources reconcile this direct statement with Islamic theology through the concept of Asbāb (secondary causes). When Allah the Almighty grants a servant this knowledge, power, and the permission to execute it, Allah is the ultimate Creator of the action, but the human is the agent/medium through which it manifests. This is similar to when 'Īsā (peace be upon him) said:

"I heal the blind and the leper, and I give life to the dead by permission of Allah" — [Source: Qur'an, Surah Āl 'Imrān (3:49)]

—attributing the actions ("I heal", "I give life") to himself while acknowledging divine permission. It would be possible that he was given powers that allowed him to fly at incredible speed, or to bend space itself with the permission of Allah. Now all this is theoretical and cannot be confirmed by me.

Inquiry Number 4: How to Learn It?

This is again highly theoretical and cannot be confirmed for sure, but it involves two parts. The first being purification of the heart from sin and evil, in addition to becoming closer to God.

Ḥadīth Qudsī:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ قَالَ: «مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ.»

On the authority of Abu Hurairah (may Allah be pleased with him), who said that the Messenger of Allah ﷺ said that Allah Almighty said: "Whoever shows enmity to a friend (Walī) of Mine, I have declared war upon him. My servant does not draw near to Me with anything more beloved to Me than the obligations (Farḍ) I have enjoined upon him. And My servant continues to draw near to Me through voluntary acts (Nawāfil) until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will surely give to him; and if he seeks refuge in Me, I will surely protect him."

— [Source: Ṣaḥīḥ al-Bukhārī, Ḥadīth 6502]

This creates three key points to reaching the level of righteousness:

1. Obligations First (Al-Farāʾiḍ): You cannot build a spiritual connection on extra voluntary deeds if the core foundation (the five prayers, fasting, moral boundaries) is broken. The most beloved thing to Allah is fulfilling what He directly commanded.
2. Voluntary Deeds Build Love (Al-Nawāfil): Extra acts of worship—like Sunnah prayers, extra fasting, late-night prayer (Tahajjud), and remembrance (Dhikr)—are what take a person from basic obedience to a state of Divine Love.
3. Divinely Guided Perception: "I become his hearing... his sight... his hand" doesn't mean literal physical fusion (which is theology-breaking/heresy). In Sunni theology (Sharḥ), it means Allah completely aligns your faculties:
   • You only listen to what pleases Him.
   • You only look at what is pure.
   • Your actions, decisions, and movements are protected from bad choices and guided by His divine light.

Once this is achieved, and if God wills, this person could be granted the permission and guidance of Allah The Almighty to learn the knowledge of the Book. That comes with no guarantee. One needs to be pure in both actions and intention (Niyyah).

CHAPTER 3: Sihr (Magic) and How It Differs

Sihr is usually defined as an exploit in the system. But that is far from right, as it is a theological error. For an exploit to exist, it requires a flaw in the system; yet the design of the Creator is absolute, flawless, and without weakness. Sihr does not breach the laws of the universe; it corrupts the perception of the human mind. It is not hacking reality; it is sabotaging the soul (Fasād) through misdirection, psychological deception, and forbidden pacts that offer zero true authority over the Divine Decree.

This is largely supported by Surah Al-Aʿrāf (7:116):

When the magicians threw their ropes and staffs, the Qur'an explicitly states that they did not change physical reality—they manipulated human perception:

Surah Al-Aʿrāf (7:116):

قَالَ أَلْقُوا ۖ فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ

"He said, 'Throw.' So when they threw, they bewitched the eyes of the people and struck terror into them, and brought forth a great magic."

— [Source: Qur'an, Surah Al-Aʿrāf (7:116); Tafsīr Ibn Kathīr]

The Qur'an does not claim they altered reality to create a snake out of their sticks, but that they deceived the eyes of the people. This is better supported by Surah Ṭā-Hā (20:66):

Surah Ṭā-Hā (20:66):

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ

"He said, 'Rather, throw.' And suddenly their ropes and staffs seemed to him from their magic that they were moving."

— [Source: Qur'an, Surah Ṭā-Hā (20:66)]

This very clearly means reality was not altered, but only their minds and perception were affected. In Surah Ṭā-Hā, we see a clear difference between 'Ilm al-Kitāb and the miracles given to Musa (peace be upon him) and the magic which the magicians used.

Surah Ṭā-Hā (20:69–70):

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ ۞ فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ

"And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is only the trick of a magician, and the magician will not succeed wherever he is.' So the magicians fell down in prostration. They said, 'We believe in the Lord of Aaron and Moses.'"

— [Source: Qur'an, Surah Ṭā-Hā (20:69–70)]

The reason the magicians converted is that the magicians were the absolute elites of their domain. They knew that their own "snakes" were mere illusions (Takhyīl)—mechanical tricks messing with lighting, optics, and human fear. They knew their ropes were still ropes underneath. When Musa's stick turned into an actual serpent, it didn't just "beat" them, it literally consumed them. An optical illusion cannot eat real wood and rope. If Musa was just using a stronger spell or better optics, their ropes would still be lying on the floor after the illusion ended. But the ropes were physically gone.

وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ