Al-Ḥākim al-Jishumī’s Rejection of the Report of the Prophet Being Affected by Magic

How Imam al-Ḥākim al-Jishumī (d. 494 AH) assessed the report of the Prophet ﷺ being bewitched against the Qurʾān and established theological principles

Unlike the Ḥashawiyyah, whom Muʿtazilī and Zaydī scholars often criticised for accepting reports uncritically on the basis of their isnād alone, Imam al-Ḥākim al-Jishumī (d. 494 AH) evaluates narrations in light of the Qurʾān and established theological principles. Thus, despite the report that the Prophet ﷺ was affected by black magic appearing in Ṣaḥīḥ al-Bukhārī — through the isnād of Hishām ibn ʿUrwah, from his father ʿUrwah ibn al-Zubayr, from ʿĀʾishah — he nevertheless rejects it as “a grave error” (ghalaṭun ʿaẓīm), because, in his view, it contradicts the Qurʾānic doctrine of divine protection for the Prophet and would undermine confidence in the integrity of prophetic revelation.

Imam al-Jishumī addresses this report in his Qurʾānic commentary, al-Tahdhīb fī al-Tafsīr, while commenting on the passage concerning Hārūt and Mārūt:

“And they followed what the devils used to recite during the reign of Solomon. Solomon did not disbelieve, but the devils disbelieved, teaching people magic and what was sent down to the two angels at Babylon, Hārūt and Mārūt. Yet they taught no one until they said, ‘We are only a trial, so do not disbelieve.’ Then they learned from them that by which they caused separation between a man and his wife. But they could not harm anyone with it except by Allah’s permission. They learned what harmed them and did not benefit them. And they certainly knew that whoever purchased it would have no share in the Hereafter. Miserable indeed was that for which they sold themselves, if only they had known.” Qurʾān 2:102

The Question Posed

In his commentary, Imam al-Jishumī raises the question of whether such reports may be accepted:

Translation: It may be asked: Is what has been narrated concerning the story of Hārūt and Mārūt authentic? Namely, that they were chosen from among the angels; that desire was placed within them after the angels reproached the children of Adam for their disobedience; that they were sent down to the earth; that a man and his wife came before them for judgment; that they became attracted to the woman, who was called Zuhrah; that they drank wine, killed a man, judged unjustly in her favor, prostrated to an idol, taught her the Greatest Name of Allah, whereupon she ascended to heaven and was transformed into the star Venus; that the two angels were then punished in Babylon, suspended upside down in a well while teaching people magic? And likewise the report that the Prophet ﷺ was affected by magic to the extent that he did not know what he was saying?

His Answer

He then answers:

Qulnā: mithlu hādhā lā yalīqu bi-kalāmi ahl al-ʿilm, wa innamā huwa ḥashwun wa hadhayān.

Translation: We say: Such reports are not befitting the speech of the people of knowledge. They are nothing but idle tales and nonsense (ḥashwun wa hadhayān).

He continues:

Translation: Allah, Exalted is He, has described the angels by saying: “They do not disobey Allah in what He commands them” (Qurʾān 66:6), and there are other verses to the same effect. The view we have presented is the opinion of al-Ḥasan (al-Baṣrī) and of every trustworthy scholar in matters of religion.

He then states:

Translation: Whoever considers such things possible concerning the angels and the messengers cannot truly understand prophethood, and the statements and actions of a messenger can no longer be trusted.

His Rejection of the Hadith

Then he specifically addresses the hadith:

Wa mā ruwiya fī ḥadīthi al-Nabī ﷺ fa-ghalaṭun ʿaẓīm.

Translation: As for what has been narrated in the hadith concerning the Prophet ﷺ, it is a grave error (ghalaṭun ʿaẓīm).

He supports this by citing the Qurʾān:

Translation: Allah has said: “And Allah will protect you from the people” (Qurʾān 5:67).

Finally, he compares the claim to the accusation of the disbelievers:

Translation: This claim resembles the statement of the disbelievers when they said: “You follow none but a man who has been bewitched” (Qurʾān 17:47). We seek refuge in Allah from being forsaken (led astray).

The Broader Principle

This example illustrates al-Jishumī’s methodological approach to hadith criticism. The content of a narration is assessed alongside its chain of transmission: a report may appear in Ṣaḥīḥ al-Bukhārī with an accepted isnād, yet still be rejected within the methodology employed by al-Jishumī if it contradicts the Qurʾān — here, the doctrine of divine protection for the Prophet ﷺ (Qurʾān 5:67) — and would undermine confidence in the integrity of prophetic revelation.