Musnad Humaydi

Benefit:
In this hadith, there is mention of the magic (sihr) that was done to the Messenger of Allah sallallahu alayhi wa sallam, and the occurrence of magic is a reality. Magic has an effect. The one who practices magic is a disbeliever (kafir). Non-Muslims are enemies of the Muslims; they continue to attack Muslims through magic as well. Magic works very quickly on human hair; therefore, men and women should hide or bury the hair that falls out due to combing, so that no oppressor can use that hair to perform magic. Allah Ta’ala has also revealed supplications (ruqyah) for magic. For magic, it is Sunnah to recite the last two surahs of the Noble Qur’an and perform ruqyah, and similarly, some authentic supplications are also mentioned in the hadiths.

Here, as a point of caution, it is stated that nowadays, practitioners (aamil) tell every patient that they are under the effect of magic, and in order to extract money from them, they continue to perform ruqyah for many months, and through this, they plunder people’s wealth and honor. May Allah Ta’ala protect us from these ignorant practitioners. The ruqyah for magic can be performed by any person, whether educated or uneducated.

Chapter of Sahih Bukhari Hadith Number: 6391: «بَابُ تَكْرِيرِ الدُّعَاءِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah, in the chapter heading (tarjamat al-bab), has mentioned the use of the same phrase repeatedly in supplication (du'a), whereas in the hadith under the chapter there is no such phrase that is repeated. In reality, Imam Bukhari rahimahullah, according to his usual practice, is alluding to another hadith. Hafiz Ibn Hajar rahimahullah writes:
«و رواية عيسىٰ بن يونس تقدمت موصولة فى الطب، و هو المطابق للترجمة بخلاف رواية أنس بن عياض التى أوردها فى الباب فليس فيها تكرير الدعاء، و وقع عند مسلم فى هذا الحديث ”فدعا ثم دعا ثم دعا“.» (1)
"The narration of Isa ibn Yunus in 'al-Tibb' along with its explanation has been transmitted in a connected form, which matches the chapter heading. In contrast, the narration of Anas ibn 'Iyad which is mentioned here does not contain, in its wording, the mention of repeated supplication. However, with Muslim, through the route of Ubaydullah ibn Anbar from Hisham, it is mentioned in this hadith that the Prophet sallallahu alayhi wa sallam supplicated, then supplicated, then supplicated."
According to Hafiz Ibn Hajar rahimahullah, Imam Bukhari rahimahullah has alluded to other routes of this hadith, which have already been mentioned in the Book of Medicine (Kitab al-Tibb) and elsewhere, and in the narration which Imam Muslim has recorded, the mention of repeated supplication is present, which fulfills the objective of the chapter. Thus, in this way, there is relevance between the chapter and the hadith.

Hadith Commentary:
From the Prophetic example, it is understood that as far as possible, it is obligatory to avoid the dissemination of evil.
To publicize it, to give it fame, is contrary to the example of the Prophet.
If only those who claim to act upon the Sunnah would also remember such matters—Ameen.

Hadith Commentary:
(1)
The chapter heading established by Imam Bukhari rahimahullah pertains to presenting a supplication repeatedly, whereas this particular hadith does not mention this. Imam Bukhari rahimahullah, however, has cited an addition at the end of the hadith on the authority of Isa ibn Yunus and Imam Layth, in which it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam supplicated, then supplicated again; from this, the chapter heading is substantiated.

(2)
In one hadith, it is explicitly mentioned that the Messenger of Allah sallallahu alayhi wa sallam liked that he would repeat his supplication at least three times and seek forgiveness three times. (Sunan Abi Dawud, al-Witr, Hadith: 1524) The wisdom in supplicating repeatedly is that, in this manner, one expresses a state of poverty and need, as well as humility, submissiveness, and lowliness before Allah Ta'ala. Allah Ta'ala greatly loves the servant’s humility and He also preserves his honor.

Hadith Commentary:
Al-Nawawi said: He feared that bringing it out and spreading its mention would cause harm to the Muslims by reminding them of sorcery and the like, and this is from the category of abandoning a benefit out of fear of resulting harm. (Fath)

Al-Nawawi said that the Prophet sallallahu alayhi wa sallam refrained from extracting that magic and from spreading its mention so that, by teaching magic or mentioning it, no harm would come to the Muslims.
On account of this fear of corruption, and in consideration of benefit, he sallallahu alayhi wa sallam abandoned the idea at that very moment.

Hadith Commentary:
(1)
An objection has been raised regarding this hadith that magic cannot be performed on a prophet, and even if someone attempts it, it cannot have any effect; whereas, in this hadith, it is mentioned that magic was performed on you (sallallahu alayhi wa sallam) and its effect was also felt by you.
The answer to this objection is that the effect of magic on a prophet is established from the Qur’an.
When Pharaoh’s magicians threw their ropes and staffs before the assembly of people, they turned into snakes and began to move swiftly.
The terror of this had an effect on Musa (alayhis salam), which the Qur’an mentions in these words:
“Musa felt fear in his heart, so We said:
‘Do not fear, you will be the one to prevail.’” (Ta-Ha: 20/67, 68)
(2)
The Messenger of Allah (sallallahu alayhi wa sallam) felt weakness due to the effect of magic so that the Jews would know that there was no deficiency in the act of magic itself, but Allah, despite the effectiveness of the magic, protected His Prophet. Just as the Jews gave the Messenger of Allah (sallallahu alayhi wa sallam) poisoned meat to eat, but Allah protected him (sallallahu alayhi wa sallam) from the effect of the poison.
It should be clear that the Jews wanted to martyr the Messenger of Allah (sallallahu alayhi wa sallam) through magic.
(3)
The second objection to this hadith is that Allah, in the Qur’an, has quoted the words of the disbelievers who called the Messenger of Allah (sallallahu alayhi wa sallam) “bewitched” (mas-hur).
(al-Furqan: 25/8)
If we accept the susceptibility of the Prophet to magic, it is as if we are siding with the disbelievers.
This objection is also baseless and absurd, because the accusation of the disbelievers was that the Prophet began his claim to prophethood under the influence of magic and madness, and that all the stories he narrated about the Resurrection, the Hereafter, gathering and resurrection, Paradise and Hell, were all the effects of magic and insanity. However, this hadith has no connection with the statement of the disbelievers.
A prophet, after all, is a human being, and thus can be subjected to physical harm and mental distress, just as in Ta’if and Uhud you (sallallahu alayhi wa sallam) were wounded at the hands of the disbelievers.
This is not contrary to the office of prophethood; rather, the outcome of this incident is that you (sallallahu alayhi wa sallam) were by no means a magician, because magic does not affect a magician.
Wallahu al-musta‘an.

Hadith Commentary:
In one narration, it is mentioned that due to the effect of this magic, it seemed to you that you were having intercourse with your wives, although you were not.
The point is that the effect of this magic was only upon some of your thoughts.
As for revelation and the propagation of the message, it had no effect whatsoever.
Even this minor effect that did occur had some wisdom from Allah the Exalted behind it.
In Madinah, there was a well in the garden of Banu Zurayq.
Its name was Bi’r Dharwan.
If you had the magic removed, the news would have spread everywhere, and the Muslims would have killed that accursed Jew; who knows what kinds of turmoil would have arisen.
In another narration, it is mentioned that you had it removed and saw it, but did not have the spell broken by incantation.
In one narration, it is stated that this Jew made an image of the Prophet (sallallahu alayhi wa sallam) out of wax, stuck needles into it, and tied eleven knots in a string.
Allah revealed the two Surahs of refuge (al-Mu'awwidhatayn); as you recited each verse, one knot would untie.
Similarly, when a needle was removed from that image, you would feel pain, and after that, relief would come.
(Wahidi)
The reconciliation between both narrations is that at that time you did not have it removed, but later, at another time, you had it removed and observed its details.

Hadith Commentary:
➊
Magic was performed on the Messenger of Allah (sallallahu alayhi wa sallam) in relation to his wives, such that he was unable to go to them. He would think that he was able to establish relations with them, but in reality, he could not. Thus, in one narration, it is mentioned that due to the effect of this magic, it seemed to him that he was having intercourse with his wives, but in fact, he was not.
(Sahih al-Bukhari, al-Adab, Hadith: 6063)
In summary, the effect of this magic was upon his thoughts, but it had no impact on revelation or the propagation of the message. Even in this minor effect, there was a wisdom from Allah, the Exalted.
In one narration, it is mentioned that he had the magic removed from the well, but as a reaction, he did not interrogate the Jew responsible, lest the Muslims, overcome by emotion, might kill him. Whereas in another narration, it is mentioned that he did not have it removed.
A reconciliation between these narrations is possible in that at that time he did not have it removed, but later, at another time, he had it removed and was informed of its details.
A complete discussion regarding this will be found in the Book of Medicine (Kitab al-Tibb).

➋
Imam al-Bukhari (rahimahullah)'s purpose in mentioning this hadith is to show that the completion of magic involves the hand of the devils (shayatin), and that it is among their evil characteristics that, through magic, they create discord between a husband and wife, resulting in separation between them.

Chapter of Sahih Bukhari Hadith No. 6063: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ} :»
Relationship between the Chapter and the Hadith:
Imam Bukhari rahimahullah has presented verses in the chapter heading, from which his purpose is clear: in the blessed verse, Allah Almighty has forbidden transgression and oppression, and has made it clear that the harm of rebellion and oppression will return to the oppressor and transgressor themselves, and the oppressed will be aided by Allah Almighty.
Thus, relating the chapter heading and the hadith, Imam Qastallani rahimahullah writes:
«و مطابقة الآيات المذكورة، و ترجمة الباب مع الحديث كما هو ملخص من قول الخطابي إن الله تعالي لما نهي عن البغي، و أعلم أن ضرر البغي إنما هو راجح على الباغي، و ضمن النصر لمن بغي عليه كان حق من بغي عليه أن يشكر إليه على إحسانه إليه، بأن يعفو عمن بغي عليه، وقد امتثل النبى صلى الله عليه وسلم ذالك فلم يعاقب الذى كاده بالسحر مع قدرته على ذالك.» (1)
“The relevance of the verses in the chapter heading to the hadith is as follows: Imam Khattabi rahimahullah says that indeed Allah Almighty has prohibited transgression, and the harm of transgression is more likely to befall the transgressor, and help is for the one against whom transgression (i.e., excess) has been committed. The one who has been wronged should thank Allah Almighty for this favor upon him, and indeed the Noble Prophet sallallahu alayhi wa sallam did not take revenge on the one who performed magic on him, even though he had the power to do so.”
Hafiz Ibn Hajar al-Asqalani rahimahullah says:
«و يحتمل أن يكون مطابقة الترجمة للآيات و الحديث أنه صلى الله عليه وسلم ترك استخراج السحر خشية أن يثور على الناس منه شر فسلك مسك العدل فى أن لا يحصل لمن لم يتعاط السحر شئيي من أثر الضرر الناشي عن السحر شر و سلك مسك الإحسان فى ترك عقوية الجاني.» (1)
“The summary is that in the noble verse, justice and excellence (ihsan) are mentioned, and the Messenger of Allah sallallahu alayhi wa sallam also acted upon both justice and excellence in the incident of magic. Justice, in that the incident of magic was not made public by him sallallahu alayhi wa sallam, so that those who were not involved would not be corrupted, because if he sallallahu alayhi wa sallam had named the magician, the Muslims would have taken action against them, and thus the matter could have escalated to fighting and conflict... Therefore, he sallallahu alayhi wa sallam suppressed the matter and chose the path of justice and fairness. On the other hand, by forgiving the criminal magician, he acted upon excellence (ihsan). Thus, the justice and excellence mentioned in the noble verse were practically demonstrated by him sallallahu alayhi wa sallam.”
Benefit:
As we often inform readers of the objections of deniers and atheists in the section of benefits or answers to doubts, and at the same time provide scholarly critique, so too the above-mentioned hadith about magic has been fiercely attacked with objections, and the deniers of hadith have tried to reject it by calling it a conspiracy of narrators and contrary to the Qur’anic verses, and have made unsuccessful attempts to mislead the general public with arguments weaker than a spider’s web. We, inshaAllah, will also mention their objections and gradually present their answers to the readers so that the objectives of these “rosy” deniers of hadith may perish by themselves.
First Objection to the Hadith about Magic:
Some deniers of hadith object that magic being done to the Prophet is contrary to the texts of the Noble Qur’an, because magic did not affect Musa alayhis salam, whereas the mentioned hadith shows that magic was done to the Noble Prophet sallallahu alayhi wa sallam. Therefore, the statement of the hadith is contrary to the statement of the Qur’an.
Answer to the First Objection:
Someone has said well: “If the eyes are closed, then day is also night.” In the Qur’an itself, the incident of the effect of magic on Musa alayhis salam is clearly present in detail. The deniers accept that people were frightened by the magicians’ magic, but do not accept its effect on Musa alayhis salam, even though Allah Almighty says:
«﴿يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى﴾» [طه : 66]
“Because of their magic, it seemed to Musa alayhis salam that they were moving swiftly.”
Whereas in reality, they were not moving; it was the effect of magic. And in the next verse, it is further stated:
«﴿فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً﴾» [طه : 67]
“So Musa felt a fear within himself.”
Therefore, when Musa alayhis salam’s being afraid was a requirement of human nature, then the Noble Prophet sallallahu alayhi wa sallam’s being affected by magic and feeling fear is also due to this human nature. This is why Allah Almighty has brought together Musa alayhis salam and the Noble Prophet sallallahu alayhi wa sallam in one example, as Allah says:
«﴿إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا﴾» [المزمل : 15]
“We have sent to you a Messenger as a witness over you, just as We sent a Messenger to Pharaoh.”
In this verse, the example of Musa alayhis salam is given for the similarity to the Noble Prophet sallallahu alayhi wa sallam, even though many prophets came before Musa alayhis salam, but in resemblance to the Noble Prophet sallallahu alayhi wa sallam, Musa alayhis salam was the closest, for example:
Musa alayhis salam performed jihad... The Noble Prophet sallallahu alayhi wa sallam also performed jihad.
The Pharaoh of Musa alayhis salam’s time... The Pharaoh of the Noble Prophet sallallahu alayhi wa sallam’s time was Abu Jahl.
Musa alayhis salam migrated... The Noble Prophet sallallahu alayhi wa sallam also migrated.
The birth of Musa alayhis salam was natural... The birth of the Noble Prophet sallallahu alayhi wa sallam was also natural.
Musa alayhis salam implemented the hudud (legal punishments)... The Noble Prophet sallallahu alayhi wa sallam also implemented the hudud.
The successor of Musa alayhis salam was not from his prophetic family but his companion Yusha bin Nun... The successor of the Noble Prophet sallallahu alayhi wa sallam was Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu.
Magic was done to Musa alayhis salam... Magic was also done to the Noble Prophet sallallahu alayhi wa sallam.
Those who did magic to Musa alayhis salam were unsuccessful... The one who did magic to the Noble Prophet sallallahu alayhi wa sallam, Labid bin A’sam, was also unsuccessful.
Second Objection:
It has also been objected by some that this hadith was narrated only by Umm al-Mu’minin Sayyidah Aisha radi Allahu anha. If this incident had occurred, other Mothers of the Believers or other Companions would certainly have narrated it.
Answer to the Second Objection:
This objection is also the result of a superficial study. For example, even if this incident was narrated only by Umm Aisha radi Allahu anha, what is the flaw in that which would make the hadith not a proof? In the Shariah, there are many incidents and issues that are narrated by only one Companion, and these narrations have been accepted in every era. So what great calamity has occurred here that such an objection needs to be made?
Alhamdulillah, if studied with research, the hadith of magic has also been narrated by several Companions, for example:
➊ Sayyiduna Zayd bin Arqam radi Allahu anhu. [مسند أحمد بن حنبل : 397/4]
«قال الإمام أحمد: ثنا أو معاوية ثنا الأعمش عن يزيد بن حيان عن زيد بن أرقم قال: تستحر النبى صلى الله عليه وسلم رجل من اليهود . . . . .» (1)
➋ Sayyiduna Ibn Abbas radi Allahu anhu. [الطبقات ابن سعد : 153/2]
«قال ابن سعد: أخبرنا عمر بن حفص عن حويبر عن الضحاك عن ابن عباس قال: مرض رسول الله صلى الله عليه وسلم و أخز عن النساء و عن الطعام . . . . .» (2)
➌ Sayyiduna Anas bin Malik radi Allahu anhu:
«رواه ابن مردويه، و ذكره الدر المنثور، عن انس بن مالك، قال: صنعت اليهود بالنبي صلى الله عليه وسلم شيئا فأصابه منه.» (3)
➍ Sayyiduna Umar bin Khattab radi Allahu anhu. [مصنف ابن ابي شيبة : 48/5]
«أخبرنا عبدالرحيم بن سليمان عن يحيى بن أبى حبة عن عبدالعزيز بن رفيع عن عبدالله بن أبى الحسين عن عمر بن خطاب: أن رسول الله صلى الله عليه وسلم قال: ”نزل فجلس ملكان“.» (1)
Regarding the narration of the hadith of magic «المراسيل والمقطوعات»:
① Urwah and Ibn al-Musayyib rahimahum Allah: [عبد الرزاق، رقم : 19764 - الطبقات لابن سعد : 153/2]
② Az-Zuhri rahimahullah: [صحيح البخاري: 153/2]
③ Ikrimah: [ابن سعد : 154/2]
④ Umar Mawla Ghufrah: [ابن سعد : 151/2]
⑤ Umar bin al-Hakam and Abdur Rahman bin Ka’b bin Malik: [ابن سعد : 152/2]
⑥ Abdur Rahman bin Abi Layla: [ابن سعد : 155/2]
⑦ Yahya bin Ya’mur: [مصنف عبدالرزاق : 14/11]
From these references, it is clear that Umm Aisha radi Allahu anha is not unique in narrating the hadith of magic, but other Companions radi Allahu anhum have also narrated it, and other hadith scholars have also presented mursal and muqta’ (disconnected) reports on this matter, examples of which we have given. Alhamdulillah.

Hadith Commentary:
(Originally, "kattan" refers to flax; the bark of its tree is taken and a thread similar to silk is extracted from it. Here, that very thread is intended.)
The purpose of the last sentence of the chapter is precisely this: that the Prophet (sallallahu alayhi wa sallam) did not attribute evil to a disbeliever in reality, but rather acted with patience and gratitude, and suppressed that evil.
He put an end to the turmoil.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam), despite having power over the sorcerer Labid bin A'sam, did not punish him but instead exercised patience and suppressed the evil.
He said:
“I do not like to spread (publicize) this matter among the people.”
This statement has two meanings:
➊ There was a risk that if it became public, the Muslims would capture him and punish him, which would unnecessarily cause an uproar; thus, the Prophet (sallallahu alayhi wa sallam) acted with patience and demonstrated a preference for peace.
➋ There was also a concern that if it became public, the hypocrites might learn sorcery and use it to harm the Muslims; therefore, the Prophet (sallallahu alayhi wa sallam) suppressed the matter.

(2)
From this, it is understood that sometimes, in order to prevent a greater corruption or evil, it is appropriate to adopt a course of wisdom (maslahah).
From the aforementioned verses, it is known that Allah, the Exalted, has forbidden oppression and clarified that the consequences of oppression befall the oppressor, and that Allah, the Exalted, has taken it upon Himself to help the oppressed. Therefore, the oppressed should, in gratitude for Allah’s favor, forgive the injustice and cruelty done to them and pardon the oppressor, just as the Messenger of Allah (sallallahu alayhi wa sallam) forgave the sorcerer and did not inflict any punishment upon him.
And Allah knows best.

Hadith Commentary:
In the narration of Ibn Sa’d, it is stated that the Prophet (sallallahu alayhi wa sallam) sent Ali (radi Allahu anhu) and Ammar (radi Allahu anhu) to that well, instructing them to go and bring back the items used for sorcery.
In another narration, it is mentioned that he sent Jabir bin Yas Zuraqi, who retrieved these items from the well. It is possible that initially he sent these individuals, and later he himself also went, as is mentioned here.
The wisdom of Allah in the fact that the effect of this sorcery remained upon the Prophet (sallallahu alayhi wa sallam) for a few days was so that it would become clear to everyone that he was not a sorcerer, because the effect of sorcery does not occur upon a sorcerer.
(Wahidi)

Hadith Commentary:
(1)
In the narration of Ibn Sa’d, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) sent Ali and Ammar bin Yasir (radi Allahu anhuma) to that well so that they might bring back the items used for sorcery.
In another narration, it is stated that he (sallallahu alayhi wa sallam) called Jubair bin Iyas Zurqi, who had participated in the Battle of Badr, and he identified the location of the sorcery items in the well of Dharwan.
It is possible that he (sallallahu alayhi wa sallam) first sent those companions, and later went himself and witnessed it personally.
And Allah knows best.
(Fath al-Bari: 10/283)
(2)
In any case, sorcery was performed on the Messenger of Allah (sallallahu alayhi wa sallam), and its effects remained for a few days. Perhaps in this there was a wisdom from Allah the Exalted, that it might become clear to everyone that he (sallallahu alayhi wa sallam) was not a sorcerer, because sorcery does not affect a sorcerer.
The Jews, out of envy, wanted to kill him (sallallahu alayhi wa sallam); first they tried to feed him poisoned meat, but Allah the Exalted saved him, and now they performed severe sorcery on him, but Allah the Exalted delivered him from that as well, and the Jews were met with failure.
And Allah is the One whose help is sought.

Hadith Authentication (Takhrij al-Hadith):
The narration regarding the temporary effect of magic on the Prophet Muhammad sallallahu alayhi wa sallam, in worldly matters such as illness, is found in Sahih al-Bukhari at seven places: [3175، 3268، 5763، 5765، 5766، 6063، 6391]

In addition to Imam al-Bukhari rahimahullah, the following hadith scholars have also narrated it:
Muslim ibn al-Hajjaj al-Naysaburi [صحيح مسلم : 2189 وترقيم دارالسلام : 5703، 5704]
Ibn Majah [السنن : 3545]
al-Nasa’i [الكبريٰ : 7615 دوسرا نسخه : 7569]
Ibn Hibban [فى صحيحه : الاحسان ح6549، 6550 دوسرا نسخه : 6583، 6584]
Abu ‘Awanah [فى الطب/ اتحاف المهرة 17؍319 ح22316]
al-Tahawi [مشكل الآثار/ تحفة الاخيار 6؍609 ح4788]
al-Tabarani [الاوسط : 5922]
al-Bayhaqi [السنن الكبريٰ 8؍135، دلائل النبوة 6؍247]
Ibn Sa’d [الطبقات 2؍196]
Ibn Jarir al-Tabari [فى تفسيره 1؍366، 367]
al-Baghawi [شرح السنة 12؍185، 186 ح3260 وقال : هذا حديث متفق على صحته]

Before Imam al-Bukhari rahimahullah, the following hadith scholars also narrated it:
Ahmad ibn Hanbal [المسند 6؍50، 57، 63، 96]
al-Humaydi [260 بتحقيقي ابن ابي شيبه المصنف 7؍388، 389 ح23509]
Ishaq ibn Rahwayh [المسند قلمي ص86أ، ح737]

This narration from Sayyidah A’ishah radi Allahu anha has been reported by the renowned trustworthy Imam and Tabi’i, ‘Urwah ibn al-Zubayr. From ‘Urwah, his son Hisham ibn ‘Urwah (a trustworthy Imam) narrated this hadith.

Benefit ①: Hisham ibn ‘Urwah has explicitly stated that he heard it. [صحيح بخاري : 3175]

Benefit ②: This narration from Hisham has also been reported by Anas ibn ‘Iyad al-Madani [صحيح بخاري : 2691] and ‘Abd al-Rahman ibn Abi al-Zinad al-Madani [صحيح بخاري : 5763، تفسير طبري 1؍366، 367 وسنده حسن] and others. «والحمدلله»

For corroboration of this narration, see:
Musannaf ‘Abd al-Razzaq [19764]
Sahih al-Bukhari [قبل ح3175]
Tabaqat Ibn Sa’d [2؍199 عن الزهري وسنده صحيح]
al-Sunan al-Sughra of al-Nasa’i [7؍112 ح4085]
Musnad Ahmad [4؍367]
Musnad ‘Abd ibn Humayd [271]
Musannaf Ibn Abi Shaybah [7؍388 ح23508]
Kitab al-Ma’rifah wa al-Tarikh by Imam Ya’qub ibn Sufyan al-Farisi [3؍289، 290]
al-Mustadrak [4؍360، 361]
Majma’ al-Zawa’id [6؍289، 290]
↰ It is thus clear that the attack of the hadith rejecters on this narration is, in reality, an attack on all the hadith scholars.

Note ①: It is established from the Noble Qur’an that Sayyiduna Musa alayhis salam became frightened upon seeing the ropes thrown by the magicians. The magicians performed such magic that Sayyiduna Musa alayhis salam thought that they (having become snakes) were running.

The statement of Allah, the Exalted, is:
«يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ»
“With their magic, it appeared to Musa as if they were moving swiftly.” [آسان لفظي ترجمه ص503، طٰهٰ : 66]

↰ It is thus clear that the temporary effect of magic can occur on perception, so the Prophet sallallahu alayhi wa sallam thinking that he had performed a (worldly) action is absolutely not against the Qur’an.

The hadith rejecters should present such a Qur’anic verse which clearly proves that magic cannot affect a Prophet’s perception in worldly matters. When they have no such verse, and the aforementioned verse from Surah Ta Ha refutes their claim, then they should refrain from attacking the agreed-upon authentic ahadith of Sahih al-Bukhari, Sahih Muslim, and the Muslim Ummah.

Note ②: In the aforementioned narration, during the period of magic, there was no effect on religious matters or the process of divine revelation, nor was any part of the Qur’an left unwritten. Rather, the effect of this magic was only on worldly matters, for example, whether the Prophet sallallahu alayhi wa sallam visited a particular noble wife or not. Therefore, the religion of Islam, in the form of the Qur’an and Hadith, is preserved exactly as it is. «والحمدلله»

Hadith Commentary:
Although no specific ruling regarding the magician is mentioned in this hadith, nevertheless, this hadith is a result and completion of the previous one. The complete explanation of this matter is found in the preceding hadith.

Benefits and Issues:

➊ Magic is a satanic act, through which a person can be harmed.

➋ Magic is forbidden (haram) and disbelief (kufr), because in it help is sought from devils, and such words are uttered in which there is praise of devils and statements of disbelief.

➌ The occurrence of magic upon the Messenger of Allah (sallallahu alayhi wa sallam) is not contrary to the rank of prophethood. Prophet Musa (alayhis salam) became frightened, thinking the ropes and staffs of the magicians were snakes due to their magic. ()

➍ The Jews wanted to martyr the Messenger of Allah (sallallahu alayhi wa sallam) through magic, but Allah, the Exalted, protected him. This is a proof of the Prophethood of the Noble Prophet (sallallahu alayhi wa sallam).

➎ The Messenger of Allah (sallallahu alayhi wa sallam) felt weakness and lethargy due to the effect of the Jew’s magic, so that it would become clear to the Jews that there was no deficiency in the act of magic itself, but Allah, the Exalted, protected His Prophet (sallallahu alayhi wa sallam) despite the magic being effective. Just as the Jews gave the Noble Prophet (sallallahu alayhi wa sallam) poisoned meat to eat, but the Prophet (sallallahu alayhi wa sallam) was protected from the effect of the poison.

➏ Some people have objected to this hadith, claiming that it supports the accusation of the disbelievers that magic had an effect on the Noble Prophet (sallallahu alayhi wa sallam), as mentioned in Surah Al-Furqan, verse 8. But this objection is incorrect, because the disbelievers used to declare the Qur’an, the call, and the efforts of the Messenger of Allah (sallallahu alayhi wa sallam) as madness and the effect of magic. This hadith has no connection with the statement of the disbelievers.

➐ The Prophet (alayhis salam) was human, and therefore could be affected by physical pain and mental distress, just as he was wounded at the hands of the disbelievers in Ta’if and Uhud. This is not contrary to the rank of prophethood.

➑ The Noble Prophet (sallallahu alayhi wa sallam) also supplicated to Allah for the resolution of difficulties, and Allah, the Exalted, would remove his distress.

➒ The Prophet was not the knower of the unseen (‘alim al-ghayb), but through revelation (wahy), he would be informed of unseen matters.

➓ The things used in the act of magic may be burned or buried in the ground; this is permissible.

⓫ The Messenger of Allah (sallallahu alayhi wa sallam) did not give much importance to this incident, so that it would not be unnecessarily publicized. Rather, he exercised patience and did not punish the Jews.

⓬ The color of the water of that well had probably changed due to lack of use, and it appeared red like the water of henna. And Allah knows best.