Tarikh (al-Tabari) 905
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
سِحْرِهِمْ إِيَّاهُ ﷺ رَوَى الشَّيْخَانِ وَالْإِسْمَاعِيلِيُّ، وَابْنُ مَرْدَوَيْهِ، وَالْبَيْهَقِيُّ عَنْ عَائِشَةَ ؓ، وَالْإِمَامُ أَحْمَدُ، وَعَبْدُ بْنُ حُمَيْدٍ، وَالْبُخَارِيُّ، وَالنَّسَائِيُّ عَنْ زَيْدِ بْنِ أَرْقَمَ، وَابْنُ مَرْدَوَيْهِ عَنْ أَنَسِ بْنِ مَالِكٍ ؓ، وَابْنُ سَعْدٍ، وَالْبَيْهَقِيُّ، وَابْنُ مَرْدَوَيْهِ عَنِ ابْنِ عَبَّاسٍ ؓ، وَابْنُ سَعْدٍ عَنْ عُمَرَ بْنِ الْحَكَمِ مُرْسَلًا، قَالَ عُمَرُ بْنُ الْحَكَمِ: لَمَّا رَجَعَ رَسُولُ اللَّهِ ﷺ مِنَ الْحُدَيْبِيَةِ فِي ذِي الْحِجَّةِ، وَدَخَلَ الْمُحَرَّمُ سَنَةَ سَبْعٍ، جَاءَتْ رُؤَسَاءُ يَهُودَ [الَّذِينَ بَقَوْا فِي الْمَدِينَةِ مِمَّنْ يُظْهِرُ الْإِسْلَامَ وَهُوَ مُنَافِقٌ] إِلَى لَبِيدِ بْنِ الْأَعْصَمِ، وَكَانَ حَلِيفًا فِي بَنِي زُرَيْقٍ، وَكَانَ سَاحِرًا [قَدْ عَلِمَتْ ذَلِكَ يَهُودُ أَنَّهُ أَعْلَمُهُمْ بِالسِّحْرِ وَبِالسُّمُومِ] فَقَالُوا لَهُ: يَا أَبَا الْأَعْصَمِ أَنْتَ أَسْحَرُنَا، وَقَدْ سَحَرْنَا مُحَمَّدًا فَلَمْ نَصْنَعْ شَيْئًا، وَأَنْتَ تَرَى أَثَرَهُ فِينَا، وَخِلَافَهُ دِينَنَا، وَمَنْ قَتَلَ مِنَّا وَأَجْلَى، وَنَحْنُ نَجْعَلُ لَكَ عَلَى ذَلِكَ جُعْلًا عَلَى أَنْ تَسْحَرَهُ لَنَا سِحْرًا يَنْكَؤُهُ، فَجَعَلُوا لَهُ ثَلَاثَةَ دَنَانِيرَ عَلَى أَنْ يَسْحَرَ رَسُولَ اللَّهِ ﷺ. وَقَالَتْ عَائِشَةُ ؓ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ عُمَيْرٍ: سَحَرَ رَسُولَ اللَّهِ ﷺ يَهُودِيٌّ مِنْ يَهُودِ بَنِي زُرَيْقٍ. وَفِي رِوَايَةِ ابْنِ عُيَيْنَةَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفُ يَهُودَ وَكَانَ مُنَافِقًا. وَفِي حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ عِنْدَ ابْنِ سَعْدٍ: إِنَّمَا سَحَرَهُ بَنَاتُ أَعْصَمَ أَخَوَاتُ لَبِيدٍ، وَكُنَّ أَسْحَرَ مِنْ لَبِيدٍ وَأَخْبَثَ، وَكَانَ لَبِيدٌ هُوَ الَّذِي ذَهَبَ بِهِ فَأَدْخَلَهُ تَحْتَ رَاعُوفَةِ الْبِئْرِ، فَلَمَّا عَقَدُوا تِلْكَ الْعُقَدَ أَنْكَرَ رَسُولُ اللَّهِ ﷺ تِلْكَ السَّاعَةَ بَصَرَهُ، وَدَسَّ بَنَاتُ أَعْصَمَ إِحْدَاهُنَّ، فَدَخَلَتْ عَلَى عَائِشَةَ ؓ، [فَخَبَّرَتْهَا عَائِشَةُ أَوْ سَمِعَتْ عَائِشَةَ تَذْكُرُ مَا أَنْكَرَ رَسُولُ اللَّهِ ﷺ مِنْ بَصَرِهِ] ثُمَّ خَرَجَتْ إِلَى أَخَوَاتِهَا [وَإِلَى لَبِيدٍ] ف?أَخْبَرَتْهُمْ بِذَلِكَ. فَقَالَتْ إِحْدَاهُنَّ: "إِنْ يَكُنْ نَبِيًّا فَسَيُخْبَرُ، وَإِنْ يَكُ غَيْرَ ذَلِكَ فَسَوْفَ يُدَلِّهُهُ هَذَا السِّحْرُ حَتَّى يَذْهَبَ عَقْلُهُ". وَفِي رِوَايَةٍ فِي الصَّحِيحِ [عَنْ عَائِشَةَ ؓ قَالَتْ: "كَانَ رَسُولُ اللَّهِ ﷺ سُحِرَ] حَتَّى كَانَ يَرَى أَنَّهُ يَأْتِي النِّسَاءَ وَلَا يَأْتِيهِنَّ". قَالَ سُفْيَانُ: وَهَذَا شَرُّ مَا يَكُونُ إِذَا كَانَ كَذَا. وَفِي مُرْسَلِ يَحْيَى بْنِ يَعْمُرَ عَنْ عَبْدِ الرَّزَّاقِ: حَتَّى أَنْكَرَ بَصَرَهُ، فَدَخَلَ عَلَيْهِ أَصْحَابُهُ يَعُودُونَهُ فَخَرَجُوا مِنْ عِنْدِهِ وَهُمْ يَرَوْنَ أَنَّهُ لِمَا بِهِ [مَطْبُوبٌ]. وَفِي رِوَايَةِ عَمْرَةَ عَنْ عَائِشَةَ عِنْدَ الْبَيْهَقِيِّ: فَكَانَ يَذُوبُ وَمَا يَدْرِي مَا وَجَعُهُ فَاشْتَكَى لِذَلِكَ أَيَّامًا. وَفِي رِوَايَةِ أَبِي ضَمْرَةَ عِنْدَ الْإِسْمَاعِيلِيِّ: مَكَثَ أَرْبَعِينَ لَيْلَةً. وَفِي رِوَايَةِ وُهَيْبٍ عِنْدَ الْإِمَامِ أَحْمَدَ: سِتَّةَ أَشْهُرٍ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ وَهُوَ عِنْدِي دَعَا اللَّهَ عَزَّ وَجَلَّ ثُمَّ دَعَا ثُمَّ قَالَ: "يَا عَائِشَةُ، أَشَعَرْتِ أَنَّ اللَّهَ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟" قُلْتُ: وَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: "أَتَانِي رَجُلَانِ - وَفِي حَدِيثِ ابْنِ عَبَّاسٍ: جِبْرِيلُ وَمِيكَائِيلُ- فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي- قَالَ الدِّمْيَاطِيُّ: هُوَ جِبْرِيلُ- وَالْآخَرُ عِنْدَ رِجْلَيَّ. ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ- وَفِي حَدِيثِ ابْنِ عَبَّاسٍ: فَقَالَ مِيكَائِيلُ: يَا جِبْرِيلُ، إِنَّ صَاحِبَكَ شَاكٍ. قَالَ: أَجَلْ. قَالَ: وَمَا وَجَعُ الرَّجُلِ؟ فَقَالَ: مَطْبُوبٌ. قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الْأَعْصَمِ الْيَهُودِيُّ. قَالَ: فَبِمَاذَا؟ قَالَ: "فِي مُشْطٍ وَمُشَاطَةٍ- وَفِي لَفْظٍ: مُشْطٍ وَمُشَاقَةٍ وَجُفِّ طَلْعِ نَخْلَةٍ ذَكَرٍ". وَفِي حَدِيثِ عَائِشَةَ مِنْ طَرِيقِ ابْنِ عُيَيْنَةَ، "فَقَالَ الَّذِينَ عِنْدَ رَأْسِي". قَالَ الْحَافِظُ: "وَكَأَنَّهَا أَصْوَبُ". وَفِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ الْبَيْهَقِيِّ قَالَ: وَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذِي أَرَوَانَ- وَفِي لَفْظٍ: بِئْرِ ذَرْوَانَ- وَفِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ ابْنِ مَرْدَوَيْهِ: وَهُوَ بِئْرُ مَيْمُونٍ فِي كُدْيَةٍ تَحْتَ صَخْرَةٍ فِي الْمَاءِ. قَالَ: فَمَا دَوَاءُ ذَلِكَ؟ قَالَ: تُنْزَحُ الْبِئْرُ، ثُمَّ تُقْلَبُ الصَّخْرَةُ فَتُؤْخَذُ الْكُدْيَةُ فِيهَا مِثَالُ إِحْدَى عَشْرَةَ عُقْدَةً فَتُحْرَقُ، فَإِنَّهُ يَبْرَأُ بِإِذْنِ اللَّهِ تَعَالَى. فَبَعَثَ رَسُولُ اللَّهِ ﷺ عَلِيًّا وَعَمَّارًا. وَفِي حَدِيثٍ آخَرَ: ذَهَبَ رَسُولُ اللَّهِ ﷺ فِي أُنَاسٍ مِنْ أَصْحَابِهِ إِلَى الْبِئْرِ، فَنَظَرَ إِلَيْهَا، وَعَلَيْهَا نَخْلٌ، فَدَخَلَ رَجُلٌ فَاسْتَخْرَجَ جُفَّ طَلْعَةِ [ذَكَرٍ] مِنْ تَحْتِ الرَّاعُوفَةِ، فَإِذَا فِيهَا مُشْطُ رَسُولِ اللَّهِ ﷺ، وَإِذَا وَتَرٌ مَعْقُودٌ فِيهِ إِحْدَى عَشْرَةَ عُقْدَةً مُغَرَّزَةً بِالْإِبَرِ، فَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ بِالْمُعَوِّذَتَيْنِ: سُورَةِ الْفَلَقِ وَسُورَةِ النَّاسِ [وَهُمَا إِحْدَى عَشْرَةَ آيَةً عَلَى عَدَدِ تِلْكَ الْعُقَدِ، وَأَمَرَ أَنْ يَتَعَوَّذَ بِهِمَا] فَجَعَلَ كُلَّمَا قَرَأَ آيَةً انْحَلَّتْ عُقْدَةٌ، وَكُلَّمَا نَزَعَ إِبْرَةً وَجَدَ لَهَا أَلَمًا وَيَجِدُ بَعْدَهَا رَاحَةً. فَقَامَ رَسُولُ اللَّهِ ﷺ كَأَنَّمَا أُنْشِطَ مِنْ عِقَالٍ. قَالَتْ عَائِشَةُ: فَلَمَّا رَجَعَ قَالَ: "لَكَأَنَّ مَاءَهَا نُقَاعَةُ الْحِنَّاءِ، وَكَأَنَّ رُؤُوسَ نَخْلِهَا الَّذِي يَشْرَبُ مَاءَهَا قَدِ الْتَوَى سَعَفُهُ كَأَنَّهُ رُؤُوسُ الشَّيَاطِينِ". قُلْتُ: يَا رَسُولَ اللَّهِ أَفَلَا اسْتَخْرَجْتَهُ؟ قَالَ: "لَا" - وَفِي رِوَايَةٍ مِنْ حَدِيثِ عَائِشَةَ فِي الصَّحِيحِ وَغَيْرِهِ: فَقُلْتُ يَا رَسُولَ اللَّهِ: أَفَلَا- قَالَ سُفْيَانُ: أَيْ تَنَشَّرْتَ- فَقَالَ: "أَمَا وَاللَّهِ" - وَفِي رِوَايَةٍ: "أَمَّا أَنَا فَقَدْ عَافَانِي اللَّهُ وَشَفَانِي، وَخَشِيتُ أَنْ أُثَوِّرَ- وَفِي رِوَايَةٍ أُثِيرَ- عَلَى النَّاسِ مِنْهُ شَرًّا". وَأَمَرَ بِهَا فَدُفِنَتْ. فَقِيلَ: يَا رَسُولَ اللَّهِ لَوْ قَتَلْتَهُ فَقَالَ: "مَا وَرَاءَهُ مِنْ عَذَابٍ أَشَدُّ". وَفِي رِوَايَةٍ: فَأَخَذَهُ رَسُولُ اللَّهِ ﷺ فَاعْتَرَفَ، فَعَفَا عَنْهُ وَلَمْ يَقْتُلْهُ. تَنْبِيهَاتٌ:... الْخَامِسُ: لَبِيدٌ- بِفَتْحِ اللَّامِ وَكَسْرِ الْمُوَحَّدَةِ بَعْدَهَا تَحْتِيَّةٌ سَاكِنَةٌ ثُمَّ مُهْمَلَةٌ- ابْنُ الْأَعْصَمِ بِوَزْنِ أَحْمَرَ بِمُهْمَلَتَيْنِ- وُصِفَ فِي رِوَايَةٍ بِأَنَّهُ مِنْ يَهُودِ بَنِي زُرَيْقٍ. وَفِي رِوَايَةٍ [أُخْرَى] بِأَنَّهُ رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفُ يَهُودَ، وَكَانَ مُنَافِقًا. وَيُجْمَعُ بَيْنَهُمَا بِأَنَّ مَنْ أَطْلَقَ أَنَّهُ يَهُودِيٌّ نَظَرَ إِلَى مَا فِي نَفْسِ الْأَمْرِ، وَمَنْ أَطْلَقَ عَلَيْهِ مُنَافِقًا نَظَرَ إِلَى ظَاهِرِ أَمْرِهِ. قَالَ أَبُو الْفَرَجِ: وَهَذَا يَدُلُّ عَلَى أَنَّهُ أَسْلَمُ نِفَاقًا، وَهُوَ وَاضِحٌ. السَّادِسُ: فِي مُدَّةِ مُكْثِهِ ﷺ مَسْحُورًا: وَقَعَ فِي رِوَايَةِ أَبِي ضَمْرَةَ عِنْدَ الْإِسْمَاعِيلِيِّ فِي صَحِيحِهِ أَنَّهُ ﷺ مَكَثَ أَرْبَعِينَ لَيْلَةً. وَفِي رِوَايَةِ وُهَيْبٍ عَنْ هِشَامٍ عِنْدَ الْإِمَامِ أَحْمَدَ سِتَّةَ أَشْهُرٍ. وَيُمْكِنُ الْجَمْعُ بَيْنَهُمَا بِأَنْ تَكُونَ السِّتَّةُ أَشْهُرٍ مِنَ ابْتِدَاءِ تَغَيُّرِ مِزَاجِهِ، وَالْأَرْبَعُونَ يَوْمًا مِنَ اسْتِحْكَامِهِ. قَالَ السُّهَيْلِيُّ: لَمْ أَقِفْ عَلَى شَيْءٍ مِنَ الْأَحَادِيثِ الْمَشْهُورَةِ عَلَى قَدْرِ الْمُدَّةِ الَّتِي مَكَثَ ﷺ فِيهَا مِنَ السِّحْرِ، حَتَّى ظَفِرْتُ بِهِ فِي جَامِعِ مَعْمَرِ [بْنِ رَاشِدٍ] عَنِ الزُّهْرِيِّ قَالَ: "سُحِرَ رَسُولُ اللَّهِ ﷺ سَنَةً [يُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الْفِعْلَ وَلَا يَفْعَلُهُ]. وَقَدْ وَجَدْنَاهُ مَوْصُولًا بِإِسْنَادٍ صَحِيحٍ، فَهُوَ الْمُعْتَمَدُ. السَّابِعُ: قَوْلُهُ: "فَدَعَا اللَّهَ عَزَّ وَجَلَّ، ثُمَّ دَعَا اللَّهَ عَزَّ وَجَلَّ": قَالَ الْإِمَامُ النَّوَوِيُّ: "فِيهِ اسْتِحْبَابُ الدُّعَاءِ عِنْدَ حُصُولِ الْأُمُورِ الْمَكْرُوهَاتِ وَتَكْرِيرِهِ، وَحُسْنُ الِالْتِجَاءِ إِلَى اللَّهِ تَعَالَى فِي رَفْعِ ذَلِكَ". قَالَ الْحَافِظُ: "سَلَكَ النَّبِيُّ ﷺ فِي هَذِهِ الْقَضِيَّةِ مَسْلَكَيِ التَّفْوِيضِ وَتَعَاطِي الْأَسْبَابِ، فَفِي أَوَّلِ الْأَمْرِ فَوَّضَ وَسَلَّمَ لِأَمْرِ رَبِّهِ، وَاحْتَسَبَ الْأَجْرَ فِي صَبْرِهِ عَلَى بَلَائِهِ. ثُمَّ لَمَّا تَمَادَى ذَلِكَ وَخَشِيَ مِنْ تَمَادِيهِ أَنْ يَضْعُفَ عَنْ عِبَادَتِهِ جَنَحَ إِلَى التَّدَاوِي ثُمَّ إِلَى الدُّعَاءِ. وَكُلٌّ مِنَ الْمَقَامَيْنِ غَايَةٌ "فِي الْكَمَالِ". الثَّامِنُ: وَقَعَ فِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ ابْنِ سَعْدٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَرْسَلَ عَلِيًّا وَعَمَّارًا لِاسْتِخْرَاجِ السِّحْرِ. وَفِي رِوَايَةِ عَائِشَةَ فِي الصَّحِيحِ: أَنَّهُ ﷺ تَوَجَّهَ إِلَى الْبِئْرِ مَعَ جَمَاعَةٍ. وَعَنِ ابْنِ سَعْدٍ عَنْ عُمَرَ بْنِ الْحَكَمِ مُرْسَلًا: "فَدَعَا جُبَيْرَ بْنَ إِيَاسٍ الزُّرَقِيَّ فَدَلَّهُ عَلَى مَوْضِعِهِ فِي بِئْرِ ذَرْوَانَ تَحْتَ أُرْعُوفَةِ الْبِئْرِ، فَخَرَجَ جُبَيْرٌ حَتَّى اسْتَخْرَجَهُ. قَالَ ابْنُ سَعْدٍ: وَيُقَالُ: إِنَّ الَّذِي اسْتَخْرَجَ السِّحْرَ بِأَمْرِ رَسُولِ اللَّهِ ﷺ قَيْسُ بْنُ مِحْصَنٍ الزُّرَقِيُّ. وَيُجْمَعُ بِأَنَّهُ أَعَانَ جُبَيْرًا عَلَى ذَلِكَ وَبَاشَرَهُ بِنَفْسِهِ، فَنُسِبَ إِلَيْهِ. حُكْمِهِ ﷺ فِي السَّاحِرِ فِي الترمذي: عَنْهُ ﷺ: حَدُّ السَّاحِرِ ضَرْبَةٌ بِالسَّيْفِ. وَالصَّحِيحُ أَنَّهُ مَوْقُوفٌ عَلَى جُنْدُبِ بْنِ عَبْدِ اللَّهِ. وَصَحَّ عَنْ عمر ؓ أَنَّهُ أَمَرَ بِقَتْلِهِ، وَصَحَّ عَنْ حفصة ؓ، أَنَّهَا قَتَلَتْ مُدَبَّرَةً سَحَرَتْهَا، فَأَنْكَرَ عَلَيْهَا عثمان إِذْ فَعَلَتْهُ دُونَ أَمْرِهِ. وَرُوِيَ عَنْ عائشة ؓ أَيْضًا أَنَّهَا قَتَلَتْ مُدَبَّرَةً سَحَرَتْهَا، وَرُوِيَ أَنَّهَا بَاعَتْهَا، ذَكَرَهُ ابن المنذر وَغَيْرُهُ. وَقَدْ صَحَّ أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَقْتُلْ مَنْ سَحَرَهُ مِنَ الْيَهُودِ، فَأَخَذَ بِهَذَا الشَّافِعِيُّ، وأبو حنيفة - رَحِمَهُمَا اللَّهُ -، وَأَمَّا مالك، وأحمد - رَحِمَهُمَا اللَّهُ -، فَإِنَّهُمَا يَقْتُلَانِهِ، وَلَكِنْ مَنْصُوصُ أحمد - رَحِمَهُ اللَّهُ - أَنَّ سَاحِرَ أَهْلِ الذِّمَّةِ لَا يُقْتَلُ، وَاحْتَجَّ بِأَنَّ النَّبِيَّ ﷺ لَمْ يَقْتُلْ لبيد بن الأعصم اليهودي حِينَ سَحَرَهُ، وَمَنْ قَالَ بِقَتْلِ سَاحِرِهِمْ يُجِيبُ عَنْ هَذَا بِأَنَّهُ لَمْ يُقِرَّ، وَلَمْ يَقُمْ عَلَيْهِ بَيِّنَةٌ، وَبِأَنَّهُ خَشِيَ ﷺ أَنْ يُثِيرَ عَلَى النَّاسِ شَرًّا بِتَرْكِ إِخْرَاجِ السِّحْرِ مِنَ الْبِئْرِ، فَكَيْفَ لَوْ قَتَلَهُ.
Translation
✧ Their bewitching him ﷺ Al-Bukhārī and Muslim, al-Ismāʿīlī, Ibn Mardawayh, and al-Bayhaqī narrated from ʿĀʾishah ؓ, and Imām Aḥmad, ʿAbd b. Ḥumayd, al-Bukhārī, and al-Nasāʾī from Zayd b. Arqam, and Ibn Mardawayh from Anas b. Mālik ؓ, and Ibn Saʿd, al-Bayhaqī, and Ibn Mardawayh from Ibn ʿAbbās ؓ, and Ibn Saʿd from ʿUmar b. al-Ḥakam as a mursal report. ʿUmar b. al-Ḥakam said: When the Messenger of Allah ﷺ returned from al-Ḥudaybiyah in Dhū al-Ḥijjah, and Muḥarram of the year seven began, the leaders of the Jews [who remained in Madinah among those who professed Islam while being hypocrites] came to Labīd b. al-Aʿṣam. He was an ally among the Banū Zurayq and was a sorcerer [the Jews knew that he was the most knowledgeable of them in sorcery and poisons]. They said to him: "O Abū al-Aʿṣam, you are the most skilled of us in sorcery. We have tried to bewitch Muḥammad but accomplished nothing. You see his impact on us, his opposition to our religion, and those of us he has killed or expelled. We will give you a compensation for that, on condition that you bewitch him for us with a debilitating spell." So they gave him three dinars to bewitch the Messenger of Allah ﷺ. ʿĀʾishah ؓ said in the narration of ʿAbd Allāh b. ʿUmayr: "A Jew from the Jews of Banū Zurayq bewitched the Messenger of Allah ﷺ." In the narration of Ibn ʿUyaynah: "A man from Banū Zurayq, an ally of the Jews, and he was a hypocrite." In the ḥadīth of ʿAbd al-Raḥmān b. Kaʿb b. Mālik according to Ibn Saʿd: "Only the daughters of Aʿṣam, the sisters of Labīd, bewitched him, and they were more skilled in sorcery and more wicked than Labīd. Labīd was the one who took it and placed it beneath the covering stone (rāʿūfah) of the well. When they tied those knots, the Messenger of Allah ﷺ immediately noticed a change in his eyesight. One of the daughters of Aʿṣam slipped in and entered upon ʿĀʾishah ؓ, [and ʿĀʾishah told her, or ʿĀʾishah was heard mentioning what the Messenger of Allah ﷺ had noticed in his eyesight]. Then she went out to her sisters [and to Labīd] and informed them of that. One of them said: "If he is a prophet, he will be informed; if he is otherwise, this sorcery will gradually confuse him until his intellect departs." In a narration in the Ṣaḥīḥ [from ʿĀʾishah ؓ, she said: "The Messenger of Allah ﷺ was bewitched] to the point that he would imagine that he had come to his wives while he had not." Sufyān said: "This is the worst form of it, if that is the case." In the mursal report of Yaḥyā b. Yaʿmur from ʿAbd al-Razzāq: "Until his eyesight became impaired. His companions entered to visit him and left thinking his condition was due to [being under a spell (maṭbūb)]." In the narration of ʿAmrah from ʿĀʾishah according to al-Bayhaqī: "He was wasting away and did not know what his ailment was. He complained of that for several days." In the narration of Abū Ḍamrah according to al-Ismāʿīlī: "He remained for forty nights." In the narration of Wuhayb according to Imām Aḥmad: "Six months," until one day while he was with me, he supplicated to Allah, Mighty and Majestic, then supplicated again, then said: "O ʿĀʾishah, did you realize that Allah has answered me concerning what I asked Him about?" I said: "What is that, O Messenger of Allah?" He said: "Two men came to me—and in the ḥadīth of Ibn ʿAbbās: Jibrīl and Mīkāʾīl—and one of them sat at my head—al-Dimyāṭī said: he is Jibrīl—and the other at my feet. Then one of them said to his companion—and in the ḥadīth of Ibn ʿAbbās: Mīkāʾīl said: 'O Jibrīl, your companion is complaining.' He said: 'Indeed.' He said: 'What is the man's ailment?' He said: 'He is under a spell (maṭbūb).' He said: 'Who bewitched him?' He said: 'Labīd b. al-Aʿṣam the Jew.' He said: "With what?" He said: 'In a comb and hair combings'—and in one wording: 'a comb and combed-out hair (mushāqah) and the spathe of a male date-palm.'" In the ḥadīth of ʿĀʾishah through Ibn ʿUyaynah, "then the one at my head said." Al-Ḥāfiẓ said: "This seems more correct." In the ḥadīth of Ibn ʿAbbās according to al-Bayhaqī: "He said: 'Where is it?' He said: 'In the well of Dhī Arwān'—and in one wording: 'the well of Dharwān.' In the ḥadīth of Ibn ʿAbbās according to Ibn Mardawayh: 'It is the well of Maymūn in a rocky hillock beneath a stone in the water.' He said: 'What is the remedy for that?' He said: 'The well is drained, then the stone is overturned, and the lump is taken, in which there is the like of eleven knots, and it is burned, for he will be cured by Allah's permission, Exalted is He.' So the Messenger of Allah ﷺ sent ʿAlī and ʿAmmār. In another ḥadīth: The Messenger of Allah ﷺ went with a group of his companions to the well. He looked at it, and there were date-palms over it. A man entered and extracted the spathe of a [male] date-palm from beneath the covering stone. In it was the comb of the Messenger of Allah ﷺ, and there was a string with eleven knots tied in it, pierced with needles. Then Jibrīl ﷺ descended with the two protective surahs: Sūrat al-Falaq and Sūrat al-Nās [which are eleven verses, matching the number of those knots, and he commanded him to seek protection by them]. Each time he recited a verse, a knot was loosened, and each time a needle was removed, he felt pain, and after it he found relief. The Messenger of Allah ﷺ stood up as if he had been released from a tether. ʿĀʾishah said: When he returned, he said: "It is as though its water was the infusion of henna, and as though the heads of its date-palms that drink its water had twisted fronds like the heads of devils." I said: "O Messenger of Allah, will you not have it extracted?" He said: "No"— In a narration from the ḥadīth of ʿĀʾishah in the Ṣaḥīḥ and elsewhere: I said: "O Messenger of Allah, will you not—" Sufyān said: meaning "will you not have it undone (tanshshart)?" He said: "By Allah—and in one narration: 'As for me, Allah has healed me and cured me, and I feared that I would stir up—and in one narration: that it would stir up—evil from it upon the people.'" He ordered it to be buried. It was said: "O Messenger of Allah, why not kill him?" He said: "What lies behind it of punishment is more severe." In one narration: The Messenger of Allah ﷺ seized him and he confessed, so he pardoned him and did not kill him. Notes:... The fifth: Labīd—with fatḥah on the lām and kasrah on the bāʾ, followed by a silent yāʾ, then an unpointed letter—b. al-Aʿṣam, in the pattern of aḥmar with two unpointed letters, is described in one narration as being from the Jews of Banū Zurayq. In another narration, as a man from Banū Zurayq, an ally of the Jews, and he was a hypocrite. The two are reconciled by saying that whoever called him a Jew looked at the reality of his inner state, and whoever called him a hypocrite looked at his outward condition. Abū al-Faraj said: This indicates that he had embraced Islam hypocritically, and that is clear. The sixth: Regarding the duration of his ﷺ remaining bewitched: In the narration of Abū Ḍamrah according to al-Ismāʿīlī in his Ṣaḥīḥ, he ﷺ remained forty nights. In the narration of Wuhayb from Hishām according to Imām Aḥmad, six months. It is possible to reconcile them by saying that six months is from the beginning of the change in his temperament, and forty days from its intensification. Al-Suhaylī said: I have not found in any of the well-known ḥadīths the length of the period during which he ﷺ remained under the spell, until I came across it in the Jāmiʿ of Maʿmar [b. Rāshid] from al-Zuhrī, who said: "The Messenger of Allah ﷺ was bewitched for a year [it was made to seem to him that he did an act while he did not do it]. And we have found it connected with a sound chain, so it is the relied-upon view. The seventh: His saying: "He supplicated to Allah, Mighty and Majestic, then supplicated to Allah, Mighty and Majestic." Imām al-Nawawī said: "It indicates the recommendation of supplication when disliked matters occur and of repeating it, and of good recourse to Allah, Exalted is He, in lifting that." Al-Ḥāfiẓ said: "The Prophet ﷺ followed in this matter the two paths of delegation (tafwīḍ) and undertaking means. At first he delegated and submitted to the command of his Lord, and sought reward in patience over his trial. Then when it persisted and he feared that from its persistence he might weaken in his worship, he inclined to treatment and then to supplication. Each of the two stations is an apex 'in perfection.' The eighth: In the ḥadīth of Ibn ʿAbbās according to Ibn Saʿd: The Messenger of Allah ﷺ sent ʿAlī and ʿAmmār to extract the spell. In the narration of ʿĀʾishah in the Ṣaḥīḥ: He ﷺ went to the well with a group. And from Ibn Saʿd from ʿUmar b. al-Ḥakam as a mursal report: "He summoned Jubayr b. Iyās al-Zuraqī, and he showed him its location in the well of Dharwān beneath the covering stone of the well. Jubayr went down and extracted it." Ibn Saʿd said: It is also said that the one who extracted the spell by the command of the Messenger of Allah ﷺ was Qays b. Miḥṣan al-Zuraqī. The two are reconciled by saying that he assisted Jubayr in that and carried it out himself, so it was attributed to him. His ﷺ ruling concerning the sorcerer In al-Tirmidhī, from him ﷺ: "The legal penalty for a sorcerer is a stroke with the sword." The correct view is that it is mawqūf on Jundub b. ʿAbd Allāh. It is authentically reported from ʿUmar ؓ that he ordered his execution, and it is authentically reported from Ḥafṣah ؓ that she killed a slave woman she had pledged to free after her death because she had bewitched her, and ʿUthmān disapproved of her doing so without his command. It is also reported from ʿĀʾishah ؓ that she killed a slave woman she had pledged to free after her death because she had bewitched her, and it is reported that she sold her. Ibn al-Mundhir and others mentioned it. It is authentically established that the Messenger of Allah ﷺ did not kill the Jew who bewitched him. Al-Shāfiʿī and Abū Ḥanīfah—may Allah have mercy on them—adopted this view. As for Mālik and Aḥmad—may Allah have mercy on them—they hold that he should be killed. However, Aḥmad's—may Allah have mercy on him—explicit position is that a sorcerer from among the people of the covenant (ahl al-dhimmah) is not killed. He cited as evidence that the Prophet ﷺ did not kill Labīd b. al-Aʿṣam the Jew when he bewitched him. Those who hold that their sorcerer should be killed respond that he did not confess, and no clear evidence was established against him, and that he ﷺ feared that he might stir up evil upon the people even by leaving the spell in the well unextracted, so how much more if he had killed him.
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