Magic against the Prophet

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, it is true that Labid bin al-A’sam performed magic against the Prophet ﷺ. However, this attack had very little impact upon the blessed Prophet ﷺ. As narrated by Bukhari and Muslim. Rejecting this attack has been a practice of deviant (non-Sunni) groups. However, Sunni scholars acknowledged it since they put revelation before their personal opinions or inclinations.

Explanation

عَنْ عَائِشَةَ، قَالَتْ: سُحِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا فَعَلَهُ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ وَهُوَ عِنْدِي، دَعَا اللَّهَ وَدَعَاهُ، ثُمَّ قَالَ: «أَشَعَرْتِ يَا عَائِشَةُ أَنَّ اللَّهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ» قُلْتُ: وَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: ” جَاءَنِي رَجُلاَنِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ اليَهُودِيُّ مِنْ بَنِي زُرَيْقٍ، قَالَ: فِيمَا ذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ وَجُفِّ طَلْعَةٍ ذَكَرٍ، قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذِي أَرْوَانَ ” قَالَ: فَذَهَبَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي أُنَاسٍ مِنْ أَصْحَابِهِ إِلَى البِئْرِ، فَنَظَرَ إِلَيْهَا وَعَلَيْهَا نَخْلٌ، ثُمَّ رَجَعَ إِلَى عَائِشَةَ فَقَالَ: «وَاللَّهِ لَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَلَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ» قُلْتُ: يَا رَسُولَ اللَّهِ أَفَأَخْرَجْتَهُ؟ قَالَ: «لاَ، أَمَّا أَنَا فَقَدْ عَافَانِيَ اللَّهُ وَشَفَانِي، وَخَشِيتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ مِنْهُ شَرًّا» وَأَمَرَ بِهَا فَدُفِنَتْ

(Sayidah) Aishah reported that, the Prophet ﷺ was afflicted by sorcery such that he began to suppose that he had done a thing which in fact he had not done. Until one day the Messenger of Allah ﷺ prayed and prayed. Then he ﷺ said: O Aishah do you realise that Allah (Most High) has given me the answer to what I sought. I said: what was that O Messenger of Allah ﷺ. He ﷺ said: Two persons came to me (in my dream) and one sat by my head and the other by my feet. Then one of them asked the other, ‘What is the ailment of the man?’ The other replied, ‘He has been bewitched.’ He asked, ‘Who has bewitched him?’ He replied, Labid bin al-A’sam, a Jewish man from Bani Zurayq. He asked, ‘What was it?’ He replied, ‘A comb, the hair gathered on it and the outer skin of the pollen of a male date palm.’ He asked, ‘Where is that?’ He replied, ‘It is in the well of Arwan.’ So, the Prophet ﷺ went to the well with some of his companions, and he saw it had date palms over it. Then he ﷺ returned to Aishah and said: Its water was as if it had been infused with henna leaves, and its palms were like the heads of devils. I asked: O Messenger of Allah ﷺ did you take it out? He ﷺ said: No, indeed Allah (Most High) has cured me and given me wellbeing. And I am concerned such an action may spread misguidance amongst the people. Later he ﷺ gave the command and it was filled. (Sahih al-Bukhari, 5766).

The above Hadith is also in Sahih Muslim (2189 – 43). Therefore, the fact that Labid bin al-A’sam performed magic against the Prophet ﷺ is established in both Sahih collections. The Ahl al-Sunnah have accepted all Musnad narrations in these two works as authentic. But it is the way of Ahl al-Bidah to undermine these two noble books.

وأجمعت الأمة على صحة هذين الكتابين، ووجوب العمل بأحاديثهما. (تهذيب الأسماء واللغات)

The Ummah is unanimously agreed that these two books are Sahih. And their Hadith narrations must be acted upon. (Imam al-Nawawi, Tadheeb al-Asmaa wa al-Lughaat).

Narration of Sayidina Zayd bin Arqam

The narrations from Bukhari and Muslim are more than sufficient to authenticate the fact that Labid bin al-A’sam performed magic against the Prophet ﷺ. Our blessed mother Sayidah Aishah narrates those Hadith. And she is one of the greatest Hadith narrators and scholars in the history of Islam. Thus, her word is beyond question. Rather it is the Shia (Raifidis) who question her word and integrity.

However, the incident is also narrated by Sayidina Zayd bin Arqam. This further elevates the authenticity of the narrations. Which is why the Ahl al-Sunnah have deemed the Sihr (sorcery) of Labid against the Mubarak Prophet ﷺ to be authentic. Since Ahl al-Sunnah gives preference to Quran and Sunnah over their own feelings and presumptions. Whereas Ahl al-Bidah follows their desires.

عَنْ الْأَعْمَشِ، عَنْ ابْنِ حَيَّانَ يَعْنِي يَزِيدَ، عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: ” سَحَرَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ مِنْ الْيَهُودِ فَاشْتَكَى لِذَلِكَ أَيَّامًا، فَأَتَاهُ جِبْرِيلُ فَقَالَ: إِنَّ رَجُلًا مِنْ الْيَهُودِ سَحَرَكَ، عَقَدَ لَكَ عُقَدًا فِي بِئْرِ كَذَا وَكَذَا، فَأَرْسَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاسْتَخْرَجَهَا فَجَاءَ بِهَا إِلَيْهِ فَحَلَّلَهَا، فَقَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَأَنَّمَا نَشِطَ مِنْ عِقَالٍ، فَمَا ذَكَرَ ذَلِكَ لِذَلِكَ الْيَهُودِيِّ وَلَا رَآهُ فِي وَجْهِهِ قَطُّ

Al-A’mash narrated from Ibn Hayyan meaning Yazid, who narrated from Zayd bin Arqam who said: A Jewish man performed magic against the Prophet ﷺ, and he felt it for several days. Then Jibreel, peace be upon him, came to him and said: A Jewish man performed magic against you. He tied knots against you in such and such a well. So, the Messenger of Allah ﷺ sent to have it taken out and it was brought to him, and he untied it. Then the Messenger of Allah ﷺ got up as if he had been released from restrictions. He ﷺ did not mention that to the Jew. And he did not ever see that in his face. (Nasai al-Sunan al-Kubra, 3529)

Authenticity

The above narration from Sayidina Zayd bin Arqam is also found in Musnad Ahmad (19267), Musanaf Ibn Abi Shaybah (23518), al-Mujam al-Kabeer (5016), Sharh Mushkil al-Aathaar (5935) and others. However, all of the narrations including al-Nasai have al-A’mash from (عن) Yazeed bin Hayaan. Since al-A’mash is a Mudalis narrator, his narrating using (عن) from is questionable.

The Hadith is also narrated with al-A’mash from (عن) Thumamah bin Uqbah in al-Mustadrak Hakim (8074, he said it is Sahih), Musnad al-Bazar (4304), al Mujam al-Kabeer (5011) and others. Once again, the chain has al-A’mash narrating with عن. Thus, once again the narration is questionable. Despite this Imam al-Iraqi considered the narration in al-Nasai to be Sahih.

أخرجه النسائي بإسناد صحيح من حديث زيد بن أرقم وقصة سحره في الصحيحين من حديث عائشة بلفظ آخر. (المغني عن حمل الأسفار في الأسفار)

It was narrated by al-Nasa’i from Zayd bin Arqam with a Sahih chain of transmission. The story of his Sihr is in the two Sahih collections from Aishah with different wording. (Imam Zayn al-Deen al-Iraqi 806H, Takhreej Ihyaa).

Why would Imam al-Iraqi consider this narration to be Sahih despite al-A’mash narrating with عن? When it comes to al-Amash the issue is not simple. Since Bukhari and Muslim narrate from him with عن several times from many different Shaykhs. Therefore, al-A’mash narrating with عن is not always a problem. This was explained by Imam al-Dhahabi.

قلت: وهو يدلس، وربما دلس عن ضعيف، ولا يدرى به، فمتى قال حدثنا فلا كلام، ومتى قال ” عن ” تطرق إلى احتمال التدليس إلا في شيوخ له أكثر عنهم: كإبراهيم، وابن أبي وائل، وأبي صالح السمان، فإن روايته عن هذا الصنف محمولة على الاتصال. (ميزان الاعتدال في نقد الرجال)

I say: He engages in Tadlees. And may do so with the narrations of a weak person, without knowing about it. So, whenever he says: He informed us (حدثنا), then there is no issue. And whenever he says (عن) from, there is a possibility of Tadlees except in the case of Shaykhs from whom he has an abundance of narrations. Such as Ibrahim, Ibn Abi Wa’il, and Abu Salih al-Samman Since his narrations from this group are considered connected. (Imam Shams al-Deen al-Dhahabi 748H, Mizan al-I’tidal fi Naqd al-Rijal)

Narration of Sayidina Ibn Abbas

Some Imams of Ahl al-Sunnah have mentioned narrations from other Sahabah establishing magic against the Prophet ﷺ. Amongst them Sayidina Abdullah bin Abbas. However, those narrations are difficult to establish. Therefore, we can focus primarily upon the narrations in Sahih al-Bukhari and Sahih Muslim. Thereafter we can consider the narration of Sayidina Zayd from Nasai and others. Since they are more than sufficient.

وَظَاهِرُهُ أَنَّ غَيْرَ هِشَامٍ أَيْضًا حَدَّثَ بِهِ عَنْ عُرْوَةَ وَقَدْ رَوَاهُ غَيْرُ عُرْوَةَ عَنْ عَائِشَةَ كَمَا سَأُبَيِّنُهُ وَجَاءَ أَيْضًا مِنْ حَدِيثِ بن عَبَّاسٍ وَزَيْدِ بْنِ أَرْقَمَ وَغَيْرِهِمَا. (فتح الباري شرح صحيح البخاري)

It appears that other than Hisham also narrated it from Urwah. And other than Urwah narrated it from Aishah, as I will explain. It also came from the Hadith of Ibn Abbas, Zayd bin Arqam, and others. (Imam Ahmad bin Ali Ibn Hajr al-Asqalani 852H, Fath al-Bari).

 

واخرج ابن مردويه من حديث ابن عباس نحوه ومن حديث انس مختصرا. (اتحاف السادة المتقين بشرح إحياء علوم الدين)

Ibn Mardawayhi narrated something similar to it from the Hadith of Ibn Abbas. And from the Hadith of Anas in an abbreviated form. (Imam Murtada al-Zabidi 1205H, Ithaaf al-Saadah).

Imams of Ahl al-Sunnah

Since the narrations establishing magic against the Prophet ﷺ are Sahih the Imams of Ahl al-Sunnah have accepted that this occurred. However, they emphasise that the impact upon the Messenger of Allah ﷺ was minimal and restricted. That is also borne out in the narrations.

وسحره رجل من اليهود فأخبره جبريل عليه أفضل الصلاة والسلام بذلك حتى استخرجه وحل العقد فوجد لذلك خفة وما ذكر ذلك لليهودي ولا أظهره عليه قط. (إحياء علوم الدين)

A Jewish man bewitched him. So, Jibreel (the best of peace and blessings be upon him) informed him of that. Until he extracted it and untied the knots. Thus, he found ease, but he did not mention that to the Jew, nor did he make it apparent to him. (Imam Abu Hamid al-Ghazali 505H, Ihyaa Uloom al-Deen).

 

وَاسْتَدَلَّ بن الْقَصَّارِ عَلَى أَنَّ الَّذِي أَصَابَهُ كَانَ مِنْ جنس الْمَرَض بقوله فِي آخر الحَدِيث أما أَنَا فَقَدْ شَفَانِي اللَّهُ وَفِي الِاسْتِدْلَالِ بِذَلِكَ نَظَرٌ لَكِنْ يُؤَيِّدُ الْمُدَّعَى أَنَّ فِي رِوَايَةِ عَمْرَةَ عَنْ عَائِشَةَ عِنْدَ الْبَيْهَقِيِّ فِي الدَّلَائِلِ فَكَانَ يَدُورُ وَلَا يَدْرِي مَا وَجَعُهُ وَفِي حَدِيث بن عَبَّاس عِنْد بن سَعْدٍ مَرِضَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأُخِذَ عَنِ النِّسَاءِ وَالطَّعَامِ وَالشَّرَابِ فَهَبَطَ عَلَيْهِ مَلَكَانِ الْحَدِيثَ. (فتح الباري شرح صحيح البخاري)

Ibn al-Qassar asserted that what afflicted him ﷺ was an illness due to his saying, at the end of the Hadith: As for me, Allah has healed me. There is weakness in using this as evidence. However, the claim is supported by the fact that in the narration of Amrah from Aishah, as recorded by al-Bayhaqi in al-Dala’il, he was searching but did not know what his pain was. In the Hadith of Ibn Abbas, with Ibn Saad, the Prophet ﷺ fell ill and was turned away from women, food, and drink, so the two angels descended upon him. The Hadith. (Imam Ahmad bin Ali Ibn Hajr al-Asqalani 852H, Fath al-Bari).

 

قَالَتْ: سَحَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَهُودِيٌّ مِنْ يَهُودِ بَنِي زُرَيْقٍ يُقَالُ لَهُ لَبِيَدُ بْنُ الْأَعْصَمِ، الْحَدِيثَ. وَفِيهِ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَمَّا حُلَّ السِّحْرِ: (إِنَّ اللَّهَ شَفَانِي). وَالشِّفَاءُ إِنَّمَا يَكُونُ بِرَفْعِ الْعِلَّةِ وَزَوَالِ الْمَرَضِ، فَدَلَّ عَلَى أَنَّ لَهُ حَقًّا وَحَقِيقَةً. (تفسير القرطبي)

She said: A Jew from the Jews of Banu Zurayq, called Labid bin al-A’sam, performed magic against the Messenger of Allah ﷺ. The Hadith. And in it is: when the magic was nullified, the Prophet ﷺ said: Indeed, Allah has healed me. Healing only occurs by raising the ailment and eliminating the illness. Which indicates that it is fact and reality. (Imam Shams al-Deen al-Qurtubi 671H, al-Jami li Ahkam al-Quran).

 

These great Imams of Ahl al-Sunnah are treating the issue of magic against the Prophet ﷺ as a fact. Which is why they are deriving rulings and lessons from it. Meaning there is no question as to the authenticity of the narrations. Rather the Ahl al-Bidah (non-Sunni groups) were the ones rejecting the narrations, despite them being in Bukhari and Muslim.

Ahl al-Bidah reject the Hadith

قَالَ وَقَدْ أَنْكَرَ بَعْضُ الْمُبْتَدِعَةِ هَذَا الْحَدِيثَ بِسَبَبٍ آخَرَ فَزَعَمَ أَنَّهُ يَحُطُّ مَنْصِبَ النُّبُوَّةِ وَيُشَكِّكُ فِيهَا وَأَنَّ تجويزه يمنع الثقة بالشرع وهذا الَّذِي ادَّعَاهُ هَؤُلَاءِ الْمُبْتَدِعَةُ بَاطِلٌ لِأَنَّ الدَّلَائِلَ الْقَطْعِيَّةَ قَدْ قَامَتْ عَلَى صِدْقِهِ وَصِحَّتِهِ وَعِصْمَتِهِ فِيمَا يَتَعَلَّقُ بِالتَّبْلِيغِ وَالْمُعْجِزَةِ شَاهِدَةٌ بِذَلِكَ وَتَجْوِيزُ مَا قَامَ الدَّلِيلُ بِخِلَافِهِ بَاطِلٌ. (المنهاج شرح صحيح مسلم بن الحجاج)

He said: Some innovators have denied this Hadith due to another reason. They claimed that it diminishes the status of prophethood and casts doubt on it. And permitting it hinders trust in the Shariah. What these innovators have claimed is false. As definitive evidence has established his truthfulness and infallibility with regard to conveying the message. And the miracle bears witness to that. And permitting what the evidence has established the opposite of is falsehood. (Imam Abu Zakariyah al-Nawawi 676H, Sharh Sahih Muslim).

 

وَإِذَا كَانَ هَذَا لَمْ يَكُنْ فِيمَا ذُكِرَ مِنْ إِصَابَةِ السِّحْرِ لَهُ وَتَأْثِيرِهِ فِيهِ مَا يُدْخِلُ لَبْسًا، وَلَا يَجِدُ بِهِ الْمُلْحِدُ المعترض أنسا. (الشفا بتعريف حقوق المصطفى)

If this is the case, then what was mentioned about magic afflicting him ﷺ and its effect upon him would not lead to any confusion, and the objecting deviant would not find proof in it. (Qadi Iyad 544H, Kitab al-Shifa).

Imams al-Nawawi and Qadi Iyad made it clear that rejecting magic against the Prophet ﷺ is the way of deviants. It is not something Ahl al-Sunnah does. Rather Sunni Muslims accept sound narrations. They do not seek to override them due to what they falsely deem rational or logical. In fact, they are not being rational or consistent. Rather they are following their cult or sect.

Will they reject Quran too

وَنَظِيرُهُ مَا قَالَ تَعَالَى فِي حَقِّ مُوسَى: {فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى} [طه: 66] أَيْ: وَالْحَالُ أَنَّهَا مَا تَسْعَى، بَلْ أَنَّهُمْ لَطَّخُوهَا بِالزِّئْبَقِ، فَلَمَّا ضَرَبَتْ عَلَيْهَا الشَّمْسُ اضْطَرَبَتْ، فَخُيِّلَ إِلَيْهِ أَنَّهَا تَتَحَرَّكُ {فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَى} [طه: 67] قَالَ الْبَيْضَاوِيُّ: يَعْنِي فَأَضْمَرَ فِيهَا خَوْفًا مِنْ مُفَاجَأَتِهِ عَلَى مَا هُوَ مُقْتَضَى الْجِبِلَّةِ الْبَشَرِيَّةِ. (مرقاة المفاتيح شرح مشكاة المصابيح)

Similar to this is what the Most High said about Moses: Then their ropes and staffs appeared to him, because of their magic, to be moving. (Ta-Ha: 66) That is, while the reality is that they were not moving. Rather they had smeared them with mercury. And when the sun hit them, they moved. Thus, it appeared to him that they were moving. So Moses felt apprehension within himself. (Taha: 67). Al-Baydawi said: It means that he concealed within himself an apprehension due to being surprised by it. Which is in accordance with human nature. (Imam Ali al-Qari 1014H, Mirqaat al-Mafateeh).

Imam Ali al-Qari addresses the deviants who reject the sound narrations establishing magic against the Prophet ﷺ. He explains that their principle of Sihr (magic) not being able to impact the Prophets would lead to rejecting the Holy Quran as well as the authentic Sunnah. Since the Holy Quran mentions how Sihr impacted the perception of the blessed Prophet Musa (peace be upon him).

What was the impact

Sayidah Aishah (May Allah Most High be pleased with her) confirmed in the Sahih Hadith narration that magic against the Prophet ﷺ was done. And she also confirmed that the impact was minimal. This has been emphasised by Imams of Ahl al-Sunnah so the people of Kufr and deviation cannot say it undermines the Dawa of the blessed Prophet ﷺ.

فَقَدِ اسْتَبَانَ لَكَ مِنْ مَضْمُونِ هَذِهِ الرِّوَايَاتِ أَنَّ السِّحْرَ إِنَّمَا تَسَلَّطَ عَلَى ظَاهِرِهِ وَجَوَارِحِهِ، لَا عَلَى قَلْبِهِ. وَاعْتِقَادِهِ وَعَقْلِهِ. (الشفا بتعريف حقوق المصطفى)

It has become clear to you from the content of these narrations that magic only impacted his ﷺ outward and limbs, not his heart, belief, and intellect. (Qadi Iyad 544H, Kitab al-Shifa).

 

أي: كان السحر أضر في بدنه لا في عقله وفهمه بحيث أنه توجَّه إلى الله ودعا. (شرح صحيح البخاري)

Meaning, the sorcery was more harmful to his body than to his mind and comprehension. So, he ﷺ turned to Allah (Most High) and supplicated. (Imam Zakariyah al-Ansari 926H, Sharh Sahih al-Bukhari).

We can see from the Nusoos (texts) above, that the Sihr (sorcery) did not have an impact upon the religious teachings of the blessed Prophet ﷺ. It was more like a physical illness. Thus, having no impact upon the intellect or Mubarak heart of the beloved Prophet ﷺ.

Lessons

The Ummah derives vast benefit from everything that occurs in the blessed life of the Mubarak Prophet ﷺ. Even from matters of hardship. So, there are many lessons the Imams of Ahl al-Sunnah derived from Labid bin al-Asam performing magic against the Prophet ﷺ.

الْحِكْمَة فِي تَأْثِير السحر فِي الْجِسْم الشريف صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِظْهَار ان السحر حق ثَابت جرت بِهِ السّنة الإلهية وَإِظْهَار صِحَة نبوته صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِن السحر لَا يُؤثر فِي السَّاحر كَذَا فِي اللمعات. (شرح سنن ابن ماجه)

The wisdom in the effect of sorcery on the noble body ﷺ is to show that magic is an established truth that is subjugated by the divine Sunnah. And to show the authenticity of his prophethood ﷺ since magic does not affect the magician. This is stated in al-Lama‘aat. (Imam Jalal al-Deen al-Suyuti 911H, Sharh Sunan Ibn Maja).

 

أَلا يُرى أَن النَّبِي صلى الله عَلَيْهِ وَسلم، كَيفَ ابْتُلِيَ بِالسحرِ وَلم يُعَاقب ساحره مَعَ قدرته على ذَلِك. (عمدة القاري شرح صحيح البخاري)

Is it not seen how the Prophet ﷺ was afflicted with magic and did not punish the sorcerer, despite his ability to do so? (Imam Badr a-Deen al-Ayni 855H, Umdatu al-Qari).

Imam al-Suyuti explained that the magic taking place proved to the people that the blessed Prophet ﷺ was not a sorcerer. Since sorcery does not afflict the sorcerer. Whereas Imam al-Ayni used the incident to demonstrate the mercy of the blessed Prophet ﷺ as he did not punish the sorcerer. As for Imam Ali al-Qari he used it as proof that magic is real, and it can afflict even the most pious of people.

 

وَأَمَّا أَمْرُ الدِّينِ فَإِنَّهُمْ مَعْصُومُونَ فِيمَا بَعَثَهُمُ اللَّهُ عَزَّ وَجَلَّ وَأَرْصَدَهُمْ لَهُ، وَهُوَ جَلَّ ذِكْرُهُ حَافِظٌ لِدِينِهِ وَحَارِسٌ لِوَحْيِهِ أَنْ يَلْحَقَهُ فَسَادٌ وَتَبْدِيلٌ بِأَنْ لَا يَطُولَ ذَلِكَ، بَلْ يَزُولَ سَرِيعًا، وَكَأَنَّهُ مَا حَلَّ، وَفَائِدَةُ الْحُلُولِ تَنْبِيهٌ عَلَى أَنَّ هَذَا بَشَرٌ مِثْلُكُمْ، وَعَلَى أَنَّ السِّحْرَ تَأْثِيرُهُ حَقٌّ، فَإِنَّهُ إِذَا أَثَّرَ فِي أَكْمَلِ الْإِنْسَانِ فَكَيْفَ غَيْرُهُ؟ (مرقاة المفاتيح شرح مشكاة المصابيح)

As for the matter of religion, they are infallible in what Allah Mighty and Majestic has sent them for and assigned them to. He (Exalted is his praise) is the Preserver of His religion and the Guardian of His Revelation, lest it be corrupted or altered. Thus that (sorcery) did not last long, rather it disappeared swiftly. As if it had never occurred. The benefit of it occurring was informing people that this is a human like you, and that the effect of magic is real. If it affects the most perfect human being, then how about others? (Imam Ali al-Qari 1014H, Mirqaat al-Mafateeh).

It contradicts the Quran?

Many of the deviants (Ahl al-Bidah) who rejected the Sahih Hadith narrations establishing magic against the Prophet ﷺ claimed it contradicts the Holy Quran. They used this claim to undermine the authentic Hadith collections or attack Sahabah. This deviancy was answered by many Imams of Ahl al-Sunnah.

وَإِنَّمَا أَثَّرَ السِّحْرُ فِي رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – مَعَ قَوْله تَعَالَى: {وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ} [المائدة: 67] إمَّا لِأَنَّ الْمُرَادَ مِنْهُ عِصْمَةُ الْقَلْبِ، وَالْإِيمَانِ دُونَ عِصْمَةِ الْجَسَدِ عَمَّا يَرِدُ عَلَيْهِ مِنْ الْحَوَادِثِ الدُّنْيَوِيَّةِ، وَمِنْ ثَمَّ سُحِرَ وَشُجَّ وَجْهُهُ وَكُسِرَتْ رُبَاعِيَّتُهُ وَرُمِيَ عَلَيْهِ الْكَرِشُ وَالتُّرَابُ وَآذَاهُ جَمَاعَةٌ مِنْ قُرَيْشٍ، وَإِمَّا لِأَنَّ الْمُرَادَ عِصْمَةُ النَّفْسِ عَنْ الِافْتِلَاتِ دُونَ الْعَوَارِضِ الَّتِي تَعْرِضُ لِلْبَدَنِ مَعَ سَلَامَةِ النَّفْسِ. (الزواجر عن اقتراف الكبائر)

Magic had an effect on the Messenger of Allah ﷺ despite the Almighty’s statement: And Allah protects you from the people. (Al-Ma’idah: 67). Either because what is meant by it is the protection of the heart and faith, not the protection of the body from worldly incidents that befall it. Hence, he was afflicted by sorcery, his face was cut, his tooth was broken, he had entrails and dust thrown at him, and a group of Quraysh harmed him. Or because what is meant is the preservation of the soul from eradication, not the harm that befalls the body, while maintaining the preservation of the soul. (Imam Ibn Hajr al-Haytami 974H, al-Zawajir).

Imam Ibn Hajr al-Haytami explained how the authentic Hadith does not contradict Surah al-Ma’idah, verse 67. In the following Nass (text) Imam al-Naysaburi does the same for Surah al-Isra verse 47. Both explain that the Impact of the Sihr was minimal and did not impact the intellect or religious teaching of the blessed Prophet ﷺ.

طعنت المعتزلة في هذه الرواية بأنها توجب تسلط الكفار والأشرار على الأنبياء. وأيضا لو صحت لصح قولهم إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً [الإسراء: 47] والجواب أن التسليط الكلي بحيث يمنعه عن تبليغ الرسالة لا يجوز، ولكن لا نسلم أن بعض الأضرار في بدنه لا يجوز لا سيما وقد تداركه الله تعالى بفضله وخصوصا إذا كان فيه لطف لغيره من أمته حتى يفعلوا في مثل تلك الواقعة كما فعل. (غرائب القرآن ورغائب الفرقان)

The Mu’tazila denounced this narration on the grounds that it entails the power of the infidels (Kufar) and evildoers over the Prophets. Furthermore, if it were authentic, their statement: You follow none but a bewitched man, (al-Isra’: 47), would be true. The answer is that total control that prevents him ﷺ from conveying the message is not possible. However, we do not accept that some harm done to his body is not possible. Especially since Allah (Most High) blessed him with His grace. And especially when there is blessing in it for others of his nation. Such that they would respond in such a situation as he did. (Imam Nidhaam al-Deen al-Naysaburi 850H, Gharaib al-Qur’an)

 

فإن قلت: إذا صحّ أنه سحر فكيف كذبهم اللَّه في قولهم: (إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا) قلت: هذه مقالة المشركين بمكة، وإنما سحر بالمدينة وعائشة رضي اللَّه عنها عنده، وأيضاً لم يكن قصدهم في تسميته مسحوراً ذلك المعنى. بل الجنون بواسطة السحر. (غاية الأماني في تفسير الكلام الرباني)

If you say: If it is true that he was afflicted by Sihr, then why did Allah denounce them when they said: You follow none but a bewitched man. I say: This is what the polytheists said in Mecca, but he was bewitched in Madinah when Aishah (may Allah be pleased with her) was with him. Also, in calling him bewitched they did not mean it in that sense. Rather (they meant) madness by means of magic. (Imam Shihab al-Deen al-Kurani 893H, Ghayatu al-Amaani).

 

Imam al-Kurani explained that the accusation of the Mushriks was that the blessed Prophet ﷺ had been afflicted in his intellect by sorcery. Such that he was overwhelmed by it. Whereas the narrations establishing Labid’s magic against the Prophet ﷺ make it clear that the Messenger of Allah ﷺ was relatively unaffected by it.

As for Imam al-Quduri he provided a different explanation. He postulated that Allah (Most High) caused a normal illness to occur at the same time as Labid’s Sihr. Thus, giving the appearance of impact whereas in reality there was none.

قلنا: هذا خبر يرده القرآن. قال تعالى {والله يعصمك من الناس} فكيف لا يعصمه من سحر لبيد! وقد ورد فيه أنه – صلى الله عليه وسلم – قال: (إنه ليخيل لي أني أقول الشيء وأفعله ولم أقله ولم أفعله) وهذا يقتضي أن عقله تغير وذلك لا يجوز على رسول الله – صلى الله عليه وسلم – وقد قال الله تعالى حكاية عن الكفار {يقول الظالمون إن تتبعون إلا رجلا مسحورا}، وليس يمتنع أن يكون فعل السحر على اعتقاد السحر فلم يضر ذلك رسول الله – صلى الله عليه وسلم – وإنما أطلقه الله عليه ليكون علمه معجزة له كما أن اليهودية لما قدمت إليه شاة قال: (إن هذا الشاة لتخبرني أنها مسمومة). ولو ثبت أنه – صلى الله عليه وسلم – مرض والله تعالى أمرضه عند السحر وفعل المرض لتظهر معجزته. (التجريد)

We said: This is a report that the Qur’an rejects. Allah Almighty said: And God will protect you from the people. So how would He not protect him from the magic of Labid! It was reported that he ﷺ said: It seems to me that I said something or did it, but I had not said it or done it. This dictates that his ﷺ intellect had been impacted, and that is not permissible for the Messenger of Allah ﷺ. Allah Almighty narrated from the disbelievers: The wrongdoers say, You follow none but a man bewitched.

It is not implausible that the practice of magic was based on the belief in magic, so that did not harm the Messenger of Allah ﷺ. Rather Allah let it happen to him so that his knowledge would be a miracle for Him. Just as when the Jewish woman brought him a sheep and he said: Indeed this sheep informs me that it is poisoned. If it were proven that he ﷺ fell ill and Allah Almighty made him sick at the point of sorcery, then the occurrence of sickness would be to make apparent his miracle. (Imam Abu al-Hussain al-Quduri 428H, al-Tajreed)

 

فَإِنْ قِيلَ: رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ – مَعْصُومٌ مِنَ السِّحْرِ لِمَا فِي اسْتِمْرَارِهِ مِنْ خَلَلِ الْعَقْلِ وَقَدْ أَنْكَرَ اللَّهُ تَعَالَى عَلَى مَنْ قَالَ فِي رَسُولِهِ {وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلا رَجُلا مَسْحُورًا} [الفرقان: 8] قِيلَ عِصْمَةُ الرَّسُولِ مُخْتَصَّةٌ بِعَقْلِهِ وَدِينِهِ وَهُوَ فِي الْمَرَضِ كغيره من الناس وقد سم يَهُودُ خَيْبَرَ ذِرَاعًا مَشْوِيَّةً وَقُدِّمَتْ إِلَى رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ – فَأَكَلَ مِنْهَا وَمَرِضَ فِي آخِرِ عُمْرِهِ فَكَانَ يَقُولُ مَا زَالَتْ أَكْلَةُ خَيْبَرَ تُعَادُّنِي فَهَذَا أَوَانُ قَطَعَتْ أَبْهَرِي فَكَانَ فِي ذَلِكَ. (الحاوي الكبير)

If it is said: The Messenger of Allah ﷺ is protected from magic because of the mental defects that result from its continuation. And Allah (Most High) denounced those who said about His Messenger: The wrongdoers say, You follow none but a man bewitched. (Al-Furqan, 8). It is said that the infallibility of the Messenger is specific to his intellect and religion.

With regards to illness, he ﷺ is like other people. The Jews of Khaybar poisoned a roasted forearm and presented it to the Messenger of Allah ﷺ. He ate some of it and became ill at the end of his life. He used to say: The morsel of Khaybar keeps hurting me. And now it is time for it to cut my aorta. And so, it occurred. (Imam Abu al-Hasan al-Mawardi 450H, al-Hawi al-Kabir).

Imam al-Mawardi took the position of Most Sunni scholars who commented on Labid’s magic against the Prophet ﷺ. He explained how it is similar to physical illness. Meaning if physical illness can impact the blessed Prophet ﷺ then there is nothing to prevent this ailment especially since the impact was similar.

Way of the Mutazilah

The Ahl al-Sunnah have always accepted Sahih Hadith, irrespective of personal inclinations. Whereas the Mutazilah reject Sahih narrations if they determined them irrational. Thus, they put their intellects above Sunnah. Shockingly, some people who claim to be Sunni have adopted this methodology.

These people cause corruption and confusion amongst the Ahl al-Sunnah. Ultimately, they undermine the Sunni methodology and push people towards deviance. Their misguidance must be addressed and cannot be allowed to fester and corrupt the Ummah from within.

وقد أنكر بعض المبتدعة هذا الحديث من طريق ثابتة وَزَعَموا أنّه يحطّ مَنصِب النُّبوة ويشكّك فيها وَكلُّ مَا أدَّى إلى ذلك فهو بَاطل وزَعَموا أن تجويز هذا يعدم الثقّة بما شرعوه من الشرائع ولعله يتخيل إليه جبريل -عليه السلام- ولَيس ثمّ ما يراه أو أنّه أوحى إليه وَمَا أوحِيَ إلَيه وهذا الذي قالوه باطل وذلك أنّ الدّليل قد قام على صدقه فيما يبلّغه عَنِ الله سبحانه وعلى عصمته فيه والمعجزة شاهدة بصدقه وتجويزُ ما قام الدّليل على خلافه باطل، ومَا يتعلق ببعض أمور الدنيا التي لم يبعث بِسَبَبِهَا ولا كان رسولا مفضّلا من أجلِهَا هو في كثير منه عرضة لما يعتِرض البشَر فَغير بعيد أن يخيّل إليه في أمور الدّنيا ما لا حقيقة له. (المُعْلم بفوائد مسلم)

Some innovators have denied this Hadith which has an established chain of narration. They falsely claimed that it diminishes the rank of prophethood and casts doubt about it. And everything that leads to that is false. They claimed that permitting this undermines trust in the laws they have legislated. And perhaps Jibreel (peace be upon him) seemingly appeared to him whilst there was nothing there to see. Or revelation was given to him, when it was not. What they said is falsehood.

Since evidence has been established regarding the truthfulness of what he ﷺ conveys from Allah (The Exalted). And for his infallibility in it. The miracle bears witness to his truthfulness. And permitting what the evidence has established to be contrary to it is falsehood. That which is connected to some worldly matters for which he was not sent nor was he a preferred messenger due to it. Rather he is susceptible to much of it as people are susceptible. It is not far-fetched that he might imagine regarding such worldly matters that which has not occurred. (Imam Abu Abdillah al-Maziri 536H, al-Mu’lim).

Claiming love

Deceptively, some of those people who reject the Sahih Hadith establishing magic against the Prophet ﷺ masquerade as Sunni. Furthermore, they mention the love or station of the blessed Prophet ﷺ in their rejection. They say the Prophet ﷺ is too noble and elevated to be afflicted by Sihr.

In response we say our blessed mother Sayidah Aishah loves the Prophet ﷺ more than you can fathom, yet she narrated the incident of Sihr. Our blessed mother understands the rank of the Mubarak Prophet ﷺ far better than you deviants, yet she affirmed Sihr. These degenerates claim to know better than the Sahabah and the Imams of Ahl al-Sunnah.

We also remind these people of their praising insults against Allah (Most High) and His Messenger ﷺ. Since they tend to be from extreme Sufi groups. Thus, they consider Halaj a Wali despite his insults against Allah (Most High). And they consider the insults against the Prophet attributed the Abi Yazid Bistami as miracles. Such people have no right to speak about defending the honour of Allah (Most High) or His Messenger ﷺ.

Attack upon Sayidah Aishah

Many of the people rejecting the authentic Hadith narrations establishing magic against the Prophet ﷺ are Shia. Disgustingly, they use it as a means to attack our blessed mother Sayidah Aishah (May Allah Most High be pleased with her). They say she lied and insulted the blessed Prophet ﷺ. Rather they are the liars and deviant enemies of the Sahabah.

They should know that it is a trait of the hypocrites to attack our blessed mother Aishah (May Allah Most High be pleased with her). As for their claims of defending the Mubarak Prophet ﷺ they are false. Since, they are the ones who praise actual insults against the beloved Prophet ﷺ. So how can they claim the Prophet ﷺ facing difficulty is an insult. They have no comprehension of what is or is not insulting. Rather they are only interested in defending their sect or cult.

Attack upon Bukhari

These enemies of Ahl al-Sunnah see their stance as a win-win situation. Either they achieve the goal of the hypocrites by attacking our blessed mother Aishah (May Allah Most High be pleased with her). Or they attack and undermine Sahih al-Bukhari. Thus they will get uneducated Sunnis to doubt the authenticity of the narration. In both cases they feel they have weakened Ahl al-Sunnah.

These deviants share the second goal with liberals too. Since, they want to undermine Sahih al-Bukhari as they dislike many of the dictates of authentic narrations therein. None of these enemies of Islam realise that the Ahl al-Sunnah put Sahih narrations above personal presumptions and inclinations. The Sunnah is superior to the intellect of any Muslim, especially the deviant enemy of the truth.

Conclusion

It is true that Labid bin al-A’sam performed magic against the Prophet ﷺ. This is established in Bukhari and Muslim. Denying it is the way of deviants (Ahl al-Bidah). As for Ahl al-Sunnah we affirm it but are quick to clarify that it had minimal impact upon the Mubarak Prophet ﷺ. And it certainly did not impact the religious teaching of the Messenger of Allah ﷺ.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (25.05.25)