How Can We Respond to the Doubts Concerning the Prophet ﷺ Being Bewitched, Attempting to Throw Himself From a Mountain, and Forgetting Some Verses of the Quran?
Question: السلام عليكم ورحمة الله وبركاته How can we reconcile the infallibility of the Prophet ﷺ in conveying revelation with the narrations concerning him being bewitched (Sahih al-Bukhari 5765), the report that he attempted to throw himself from a mountain during the interruption of revelation (Sahih al-Bukhari 6982), and his forgetting of the Quran? Furthermore, has it been authentically established that Aisha رضي الله عنها was bewitched? I request clarification regarding the authenticity of these narrations and how the scholars have explained them.
Summary:
It has been established through the Quran, the Sunnah, and the consensus of Ahl al-Sunnah wal-Jama'ah that the Prophet ﷺ is infallible in conveying revelation from Allah, the Most High. Allah does not allow him to persist in any error in conveying His religion. These three matters do not contradict his infallibility ﷺ in conveying the message. Their explanations are as follows: The First Issue: The Prophet ﷺ Being Bewitched It has been established in the two Sahih collections (al-Bukhari and Muslim) that the Prophet ﷺ was bewitched. The effect of the magic was related to his marital relations with his wives, to the extent that he would imagine that he had approached his wives when he had not actually done so. This did not affect his intellect, the revelation, or his conveying of the message. The hadith is authentic and firmly established. Some of the Mu'tazilah and others rejected it, and the scholars of Ahl al-Sunnah refuted them. The Second Issue: Attempting to Throw Himself From a Mountain This story is not authentically established from the Prophet ﷺ because it was reported among the disconnected narrations (Balaghat) of Imam al-Zuhri, who said, "As has reached us." It is a narration with a disconnected chain of transmission and cannot be used as evidence. Although it appears within a hadith in Sahih al-Bukhari, it is not part of the connected narration of Aisha رضي الله عنها. The Third Issue: Forgetting Some Verses of the Quran It has been established in the two Sahih collections that the Prophet ﷺ forgot some verses and later remembered them. This was temporary human forgetfulness, which does not contradict his infallibility in conveying revelation, because Allah, the Most High, has guaranteed the preservation of the Quran. The Prophet ﷺ did not experience any forgetfulness that resulted in the loss of any portion of the Quran that he had been commanded to convey.
Answer:
The First Issue: The Prophet ﷺ Being Bewitched, and Whether This Contradicts His Infallibility in Conveying Revelation
First: Evidence From the Noble Quran
From the Qur'an:
- [Surah al-Ma'idah 5:67]
"O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people."
- [Surah al-Najm 53:3–4]
"Nor does he speak from [his own] inclination. It is not but a revelation revealed."
The Point of Evidence: Allah, the Most High, protected His Prophet ﷺ in conveying revelation. Therefore, no one can prevent him from delivering the message or corrupt what he conveys from his Lord, Glorified and Exalted is He. As for the Prophet ﷺ being afflicted with illnesses, pain, or magic that does not affect the conveying of revelation, this does not contradict his infallibility, because he is a human being to whom certain human conditions apply.
Second: Evidence From the Prophetic Sunnah
From the Sunnah:
- Narrated by al-Bukhari in his Sahih.Aisha رضي الله عنها narrated:
"The Messenger of Allah ﷺ was bewitched, to the extent that he would think he had relations with women when he had not actually done so."
- Narrated by al-Bukhari and Muslim.In another narration:
"Until he would imagine that he had done something when he had not actually done it."
The Point of Evidence: The magic that afflicted the Prophet ﷺ was related to his marital relations with his wives. He would imagine that he had approached his wives when he had not actually done so. It was not connected to revelation, Islamic legislation, or the conveying of the Quran. Allah, the Most High, informed His Prophet ﷺ of the reality of this magic and cured him of it.
Third: Statements of Some Scholars: Ibn Hajar's Narration From Imam al-Maziri رحمه الله Ibn Hajar quoted the words of Imam al-Maziri رحمه الله in (10/226), when explaining the hadith concerning the Prophet ﷺ being bewitched, under hadith number (5763). He explained that the effects of magic do not necessarily entail any deficiency in conveying revelation. He also transmitted the statements of the scholars explaining that what occurred affected certain worldly affairs of the Prophet ﷺ and not anything related to his message.
From the Scholars:
- Al-Maziri رحمه الله said:
"All of this is rejected, because the evidence has established the truthfulness of the Prophet ﷺ in what he conveys."
- Sheikh Abdul Aziz bin Baz رحمه الله
In his response to the question, "How Was the Messenger ﷺ Bewitched?", he stated concerning the magic that afflicted the Prophet ﷺ: "Nothing resulted from that which would harm people or compromise the message or the revelation."
He also explained that the magic did not cause the Prophet ﷺ to lose his intellect, awareness, or ability to distinguish matters. Rather, it affected certain aspects of his affairs with his wives.
Fourth: Refuting Those Who Rejected the Hadith Concerning Magic Some of the Mu'tazilah and others rejected the hadith concerning the Prophet ﷺ being bewitched, claiming that affirming it contradicts his infallibility and supports the statement of the polytheists:
From the Qur'an:
- [Surah al-Isra 17:47]
"You follow not but a man affected by magic."
However, this argument is incorrect because the polytheists intended, through their accusation that the Prophet ﷺ was affected by magic, to undermine his prophethood and the revelation he brought. As for the authentic hadith, it establishes that he was afflicted with magic that affected certain aspects of his marital life, without affecting his truthfulness, intellect, or his conveying of revelation from Allah, the Most High. It is not permissible to reject authentic and firmly established hadiths merely because of an imagined contradiction with infallibility. Rather, what is obligatory is to reconcile the religious texts and understand them correctly.
Conclusion of the First Issue: The Prophet ﷺ being bewitched has been established through authentic, agreed-upon hadiths. Its effect was related to his marital relations with his wives and did not affect revelation or the conveying of the message. Therefore, there is no contradiction between the established fact that he was bewitched and his infallibility ﷺ in conveying the religion. The Second Issue: Is the Narration That the Prophet ﷺ Attempted to Throw Himself From a Mountain Authentic? It is mentioned in Sahih al-Bukhari, in the Book of Interpretation of Dreams, hadith number (6982), within the hadith concerning the beginning of revelation, that al-Zuhri said: "Revelation ceased for a period, until the Prophet ﷺ became so grieved, according to what has reached us, that he repeatedly went out intending to throw himself from the tops of high mountains." This additional passage is not authentically established from the Prophet ﷺ because al-Zuhri did not attribute it through a connected chain of narration to Aisha رضي الله عنها. Rather, he said: "According to what has reached us." Second: Explaining the Defect in the Narration. The hadith concerning the beginning of revelation, narrated by Aisha رضي الله عنها, is authentic and firmly established. However, the additional passage concerning the attempt to throw himself from a mountain is not part of her narration with a connected chain of transmission. Rather, it is among the disconnected reports (Balaghat) of Imam Muhammad bin Shihab al-Zuhri رحمه الله. Al-Zuhri was from the Tabi'in (the generation following the Companions). He did not meet the Prophet ﷺ, nor did he mention who narrated this story to him. Therefore, this additional passage has a disconnected chain of transmission, and it is not correct to attribute it to the Prophet ﷺ as an established event. The mere fact that it appears within a hadith in Sahih al-Bukhari does not make it an authentic narration with a connected chain of transmission, because al-Bukhari included it within the narration while indicating its disconnection through the phrase: "According to what has reached us." Third: Statements of Some Scholars:
From the Scholars:
- Al-Hafiz Ibn Hajar al-Asqalani رحمه الله
He said in Fath al-Bari, while explaining the hadith: "The one who said, 'According to what has reached us,' is al-Zuhri. It is among his disconnected reports (Balaghat), and it does not have a connected chain of transmission."
- Sheikh Muhammad Nasir al-Din al-Albani رحمه الله
He explained that the story concerning the attempt to throw himself from a mountain is not authentic. He also clarified that attributing it to Sahih al-Bukhari without explanation gives the impression that it meets al-Bukhari's conditions of authenticity, even though it is among the disconnected reports of al-Zuhri.
- It has been narrated from him that he said:
"In conclusion, this hadith is weak and is not authentic, neither from Ibn Abbas nor from Aisha."
Fourth: Has the Interruption of Revelation and the Prophet's ﷺ Grief Been Established? A distinction must be made between two matters: The First: Revelation Ceasing for a Period of Time This has been established in authentic hadiths, and there is no issue regarding it. The Second: The Prophet ﷺ Attempting to Throw Himself From a Mountain This story has not been established through an authentic chain of transmission. The occurrence of a period during which revelation ceased does not necessarily mean that the Prophet ﷺ attempted to throw himself from a mountain. Likewise, it is not correct to use the disconnected narration as evidence to establish that this occurred. Conclusion of the Second Issue: The story concerning the Prophet ﷺ attempting to throw himself from a mountain is not authentic because it is among the disconnected reports of al-Zuhri and is not part of the connected hadith narrated by Aisha رضي الله عنها. Al-Hafiz Ibn Hajar and Sheikh al-Albani explained the weakness of this additional passage. Therefore, it is not permissible to assert with certainty that this event occurred. The Third Issue: The Prophet ﷺ Forgetting Some Verses of the Quran, and Whether This Contradicts His Infallibility in Conveying Revelation First: Evidence From the Noble Quran
From the Qur'an:
- [Surah al-A'la 87:6–7]
"We will make you recite, [O Muhammad], and you will not forget, except what Allah should will. Indeed, He knows what is declared and what is hidden."
- [Surah al-Qiyamah 75:17–19]
"Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation. So when We have recited it [through Gabriel], then follow its recitation. Then upon Us is its clarification [to you]."
- [Surah al-Hijr 15:9]
"Indeed, it is We who sent down the Quran and indeed, We will be its guardian."
The Point of Evidence: Allah, the Most High, has guaranteed the preservation, collection, and explanation of the Quran. He protected His Prophet ﷺ from forgetting any portion of it in a manner that would result in its loss or failure to convey it. As for temporarily forgetting some verses after having conveyed them and then remembering them, this does not contradict that infallibility.
Second: Evidence From the Prophetic Sunnah
From the Sunnah:
- Sahih Bukhari and MuslimAisha رضي الله عنها narrated:
"The Messenger of Allah ﷺ heard a man reciting a surah at night, so he said: 'May Allah have mercy on him. He has reminded me of such-and-such verses that I had been caused to forget from such-and-such surah.'"
The Point of Evidence: The Prophet ﷺ temporarily forgot some verses and then remembered them when he heard one of the Companions reciting them. This hadith is authentic and firmly established, and it is not permissible to reject it because it does not contradict the infallibility of the Prophet ﷺ in conveying the Quran.
Third: Statements of Some Scholars
From the Scholars:
- Al-Hafiz Ibn Hajar al-Asqalani رحمه الله:
In Fath al-Bari, under the Book of the Virtues of the Quran, in the chapter entitled: "Forgetting the Quran, and Whether One Should Say, 'I Forgot Such-and-Such a Verse'" He discussed the hadith concerning the Prophet ﷺ forgetting some verses. He also explained the permissibility of temporary forgetfulness occurring on the part of the Prophet ﷺ while his infallibility in conveying revelation remains intact.
- Imam al-Nawawi رحمه الله:
In Sharh Sahih Muslim, under the Book of the Prayer of Travelers and Its Shortening, in the chapter entitled: "The Command to Regularly Review the Quran, the Dislike of Saying 'I Forgot Such-and-Such a Verse,' and the Permissibility of Saying 'I Was Caused to Forget It'" He explained the hadith narrated by Aisha رضي الله عنها and mentioned the rulings that can be derived from it. Among these is supplicating for someone who has been a cause of good, even if that person did not intend it.
- He then quoted al-Qadi Iyad رحمه الله as saying:
"However, those who permitted it said: He would not be left upon that forgetfulness. Rather, he must either remember it himself or be reminded of it."
Thus, al-Nawawi explicitly stated the permissibility of the Prophet ﷺ forgetting something that he had previously conveyed to the Ummah. As for the fact that he would not be left upon that forgetfulness, al-Nawawi transmitted this from al-Qadi Iyad.
Fourth: How Do We Reconcile the Quranic Verses With the Hadiths? They can be reconciled by understanding that forgetfulness is of two types: The First Type: Forgetfulness That Leads to the Loss of Some Revelation or Failure to Convey It. This is impossible concerning the Prophet ﷺ because Allah, the Most High, has guaranteed the preservation and conveying of the Quran. Therefore, nothing of the revelation that Allah commanded him to convey to the Ummah would be lost. The Second Type: Temporary Forgetfulness After Conveying the Quran This is permissible concerning the Prophet ﷺ, and its occurrence has been established in the two Sahih collections. The Prophet ﷺ might forget a verse that he had previously conveyed to the Ummah, and then Allah would remind him of it, as occurred when he heard the man reciting in the mosque. This is part of human nature and does not undermine his prophethood or infallibility, because the Quran was preserved with the Companions رضي الله عنهم, and no part of the religion was lost as a result. Accordingly, the statement of Allah, the Most High: "We will make you recite, and you will not forget." Does not contradict the authentic hadiths because the verse contains an exception in His statement: "Except what Allah should will." Furthermore, infallibility necessitates that revelation be protected from loss, not that every instance of temporary human forgetfulness be impossible. Conclusion of the Third Issue: It has been established through authentic hadiths that the Prophet ﷺ temporarily forgot some verses and subsequently remembered them. This does not contradict his infallibility in conveying the Quran because Allah, the Most High, has guaranteed the preservation of His Book. No portion of revelation was lost as a result of this forgetfulness. The Fourth Issue: Has It Been Established Through an Authentic Chain of Transmission That Aisha رضي الله عنها Was Bewitched? First: The Narration Concerning This Matter:
From the Sunnah:
- Musnad AhmedImam Ahmad narrated in his Musnad from Amrah bint Abdul Rahman رحمها الله that she said:
"Aisha became ill, and her illness continued for a long time." This report is authentic.
She mentioned that Aisha's family consulted a man who practiced medicine, and he informed them that she had been bewitched and that one of her slave girls was the one who had bewitched her. The slave girl admitted that she wanted Aisha رضي الله عنها to die so that she would be freed.
Second: The Ruling on the Authenticity of the Narration The narration has an authentic chain of transmission. Sheikh al-Albani رحمه الله authenticated its chain of transmission in Irwa al-Ghalil (6/177), report number (1757). Likewise, the editors of Musnad Imam Ahmad authenticated it in (40/154), report number (24126). It was also narrated by Imam Malik, Abdul Razzaq, and others. This narration is a report concerning Aisha رضي الله عنها and is not a hadith attributed directly to the Prophet ﷺ. An explanation of the authenticity of the narration and its hadith references has also been provided in fatwa number (231892). Third: Does This Contradict the Virtue and Status of Aisha رضي الله عنها? The fact that Aisha رضي الله عنها was afflicted with magic does not contradict her virtue or status. This is because being afflicted with magic or illness is among the trials that may befall believers and righteous people. It has been established that the Prophet ﷺ himself was afflicted with magic, despite being the best of creation and the most honored of them before Allah, the Most High. Therefore, being afflicted with a trial is not evidence of deficient faith or a lower status before Allah. Conclusion of the Fourth Issue: It has been established through an authentic chain of transmission that the Mother of the Believers, Aisha رضي الله عنها, was bewitched and that one of her slave girls was responsible for it. Sheikh al-Albani and the editors of Musnad Imam Ahmad authenticated the narration. This does not contradict her virtue or status رضي الله عنها. General Conclusion First: The Prophet ﷺ being bewitched is established in the two Sahih collections. Its effect was related to his marital relations with his wives, and it did not affect revelation or the conveying of the message. Second: The story concerning the Prophet ﷺ attempting to throw himself from a mountain is not authentic because it is among the disconnected reports of al-Zuhri and is not among the authentic narrations with connected chains of transmission. Third: The Prophet ﷺ forgetting some verses of the Quran is established in the two Sahih collections. This was temporary forgetfulness that does not contradict his infallibility in conveying revelation, and it did not result in the loss of any portion of the Quran. Fourth: It has been established through an authentic chain of transmission that Aisha رضي الله عنها was bewitched, and some scholars have authenticated this narration. In conclusion: The Prophet ﷺ is infallible in conveying revelation. The fact that he was afflicted with magic or experienced temporary forgetfulness, as established in authentic narrations, does not contradict this infallibility. As for narrations that are not authentic, such as the story concerning his attempt to throw himself from a mountain, it is not permissible to assert with certainty that such events occurred or to attribute them to him ﷺ.
And Allah knows best.
← Back to QuestionsRelated Answers
Reconciling the Hadiths About Allah’s Descent and Saying He Descends at Sunset
I know that there are hadiths saying that Allah descends to the lowest heaven in the last third of the night, but there is a hadith in Sahih Muslim that says that Allah descends after a third of the night has passed. How can these be reconciled? And also, if someone says that Allah descends in the evening or at sunset to the lowest heaven, is that a statement of disbelief, since this was not mentioned by the Prophet ﷺ in any hadith? I am trying to learn about Islam, and Allah has blessed you with knowledge, so please help me.
Understanding the Hadiths About a Woman’s Wet Dream and a Child’s Resemblance
Assalamu aleykum. How can we understand the ahadith regarding wet dreams of women and the role of her ejaculation in ressemblance of the child to the mother. Is it possible to reconcile this with science today. For example Aisha (رضي الله عنها) reported: a woman asked the Messenger of Allah (صلى الله عليه وسلم): “Is a woman required to perform ghusl (i.e. wash completely as if showering as per the prescribed way) if she had a sexual dream and notices wetness? He responded: Yes. Aisha said to her: May your hand be covered with dust and injured (i.e. she blamed the woman for asking an embarrassing question). However, the Prophet (ﷺ) said: Leave her; resemblance happens because of it. When her water is dominant, the born child resembles his maternal uncles but if sperm of the man was dominant, the born child should resemble his paternal uncles.” [Sahih Muslim, book 3, Hadith 37] BarakAllahu feekum
Are the Hadiths About the Lord Sitting on the Kursi and the Creaking Sound Authentic?
The questioner says, Some people gave me these two hadiths, and I would like to know, are they authentic or not? The first, A woman came to the Prophet ﷺ and asked him to supplicate to Allah to admit her into Paradise. The Prophet ﷺ magnified the Lord and said, “Indeed His Kursī encompasses the heavens and the earth, and He sits upon it, and there remains from it only the space of four fingers,” and he gestured with his fingers, “and it creaks like the creaking of a new saddle when it is mounted due to its weight.” This is mentioned in Bayān Talbīs al-Jahmiyyah, volume 3, page 261. The second, It is narrated from ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, that a woman came to the Prophet ﷺ and said, Supplicate to Allah that He admits me into Paradise. He ﷺ said, “Indeed His Kursī encompasses the heavens and the earth, and when the Lord sits upon the Kursī a creaking sound is heard like the creaking of a new saddle due to its weight.” It has been said that this hadith was narrated by al-Bazzār, and that its narrators are the narrators of the Ṣaḥīḥ.
How to Reconcile the Hadith of Hafsah and the Hadith of A’ishah Regarding Fasting the First Ten Days of Dhul-Hijjah
How do we reconcile the hadith of Hafsah and the hadith of A’ishah (may Allah be pleased with them) regarding fasting during the first ten days of Dhul-Hijjah? We find narrations indicating that the Prophet ﷺ used to fast the first nine days of Dhul-Hijjah, while we also find the hadith of A’ishah (may Allah be pleased with her) in which she said that he never fasted them.
Is There Bad Omen In A Woman, A Horse And A House?
What is the meaning of the hadith of the Prophet, may Allah bless him and grant him peace, which states that ill omen is in the woman and the horse? And does that mean that women and horses are, in origin, an ill omen? And are these three things excepted?
Does the Hadith of “the Jama'ah” Mean That the Majority Is Always Upon the Truth?
Sunan Abī Dāwūd: 4597 says: "Beware! The Messenger of Allah (ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the majority group." Certain people use the words "majority group" as an evidence to say that the ash'aira are on the haqq since they are majority of the ummah, what is the answer to them? Since there was a time they werent the majority of the ummah, so what time does this hadith apply to?
Why Did Umar (may Allah be pleased with him) Say "The Quran Is Sufficient for Us" During the Prophet's Final Illness?
Why did Umar r.a deny the pen to the Prophet S.A.W?And he said that the Quran is sufficient for us,so hadith is not as per him?isnt this contradiction?
What Is the Meaning of the Hadith: “If I Were to Command Anyone to Prostrate to Another, I Would Command Women to Prostrate to Their Husbands”?
Salam wa alakium sheiyk, can I have tafsir on this hadith as well due to doubts: Sunan Abi Dawud 2140 Narrated Qays ibn Sa'd: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Messenger of Allah (ﷺ) has most right to have prostration made before him. When I came to the Prophet (ﷺ), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Messenger of Allah, to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands,
What Is the Ruling on Residing in Non-Muslim Lands, and How Do We Reconcile the Hadith With the Migration to Abyssinia?
Some scholars say that it is not permissible for a Muslim to reside in the "lands of the disbelievers," citing the Quranic verses concerning migration and the hadith: "I am free from every Muslim who resides among the polytheists." However, on the other hand, we know that the Prophet ﷺ permitted some of his Companions رضي الله عنهم to migrate to Abyssinia and even instructed them to go there. At that time, the Negus was a non-Muslim ruler, and Abyssinia was a land predominantly inhabited by non-Muslims. The Companions رضي الله عنهم resided there for a period of time. If merely residing in a non-Muslim country is prohibited in itself, why did the Prophet ﷺ permit the Companions رضي الله عنهم to migrate to and reside in Abyssinia under the rule of a non-Muslim king? Does the ruling depend solely on whether the country is non-Muslim, or is the determining factor the Muslim's ability to practice his religion and his safety regarding himself and his religion? How should we understand the hadith, "I am free from every Muslim who resides among the polytheists"? Is it general and applicable to all circumstances and times, or does it relate to a particular context and specific situations, such as a Muslim's inability to openly practice his religion or his fear for his religion?