The doubt: Does the Almighty’s saying: “You follow none but a man bewitched” (Al-Isra’: 47) negate or confirm the Prophet’s ﷺ bewitchment? Some people use this as evidence.

 

Al-Shubha: Does the Almighty’s saying: “You follow none but a man bewitched” (Al-Isra’: 47) negate or confirm the bewitchment of the Prophet, peace and blessings be upon him?

Some people use this verse as evidence that the Prophet, peace and blessings be upon him, was not bewitched, based on the fact that the infidels described him as “bewitched,” which contradicts the authentic hadith that proves the bewitchment of the Prophet, peace and blessings be upon him, by Labid bin Al-A’sam. Does the verse contradict the hadith?

Responding to the doubt in detail:

1. What does the word “bewitched” mean in the verse?
• The word “bewitched” was mentioned in the verse by the infidels who denied the Prophet, peace and blessings be upon him.
• The infidels intended this word to slander and attack the Prophet, peace and blessings be upon him, meaning that he was deprived of his mind or under the influence of a spell that made him imagine unrealistic things.
• In the language, “bewitched” can mean:
• A person affected by it (i.e. a person who has been bewitched).
• Or an exaggerated form of slander and distortion, as they also said that he was “mad” or “a soothsayer.”

2. Are the infidels honest in their statement that he was “bewitched”?
• Of course not, as the infidels here are conveying their slander and denial of the prophetic message.
• The word comes within a series of false accusations that the infidels directed at the Prophet, peace and blessings be upon him, such as saying that he was a “poet,” “mad,” and “a soothsayer.”
• The Holy Qur’an here only conveys their words, and does not confirm the validity of this description.

3. Does the verse deny the incident of sorcery mentioned in the authentic hadith?
• There is no contradiction between the verse and the hadith about sorcery because:
1. The verse mentions the infidels’ statement about sorcery as a permanent condition that affects the mind of the Prophet, peace and blessings be upon him, and this is incorrect.
2. The authentic hadith proves that the Prophet, peace and blessings be upon him, was exposed to temporary sorcery by Labid ibn al-A’sam, but this sorcery did not affect his consciousness or his ability to convey the revelation.
3. Allah, the Almighty, healed him quickly, which shows that Allah protected His Prophet and preserved him from the effects of sorcery on the message.

4. The difference between magic in the verse and the hadith of Labid ibn al-A’sam:
• The infidels said “bewitched” as a way of slander and accusation, meaning that the Prophet was always under the influence of magic.
• The hadith of magic in the two Sahihs speaks of a temporary and limited case that affected the Prophet in personal matters (such as imagining things that did not happen), without any effect on the revelation or the message.

Conclusion:
1. The noble verse conveys the infidels’ accusation against the Prophet, peace and blessings be upon him, and it does not deny or confirm the occurrence of magic.
2. The incident of magic that afflicted the Prophet, peace and blessings be upon him, was limited and did not affect his message or his mind.
3. The infidels wanted to distort the image of the Prophet, peace and blessings be upon him, by accusing him of always being “bewitched,” which is false and unacceptable.
4. The Prophet, peace and blessings be upon him, is protected from the effects of magic on the delivery of the revelation, and Allah protected him from any permanent harm.

Allah Almighty says:
“And Allah will protect you from the people” (Al-Ma’idah: 67).