There are people who deny the sorcery of the Prophet (peace and blessings be upon him), citing the saying of Allah the Exalted: ((And Allah protects you from the people))

The questioner : ... Some people say that, meaning: they deny the hadith of the sorcery of the Prophet (peace and blessings be upon him), and they cite the saying of Allah the Exalted: , do we need the explanation?

The Shaykh : This is a very weak argument, and it is an argument based on ambiguous meanings. So His saying (Blessed and Exalted is He): is truth and veracity, and it is obligatory to believe in it like the rest of the verses of Allah. But faith is not complete unless the Qur'an is interpreted correctly, free from desires, objectives, and sectarian bias. First, this verse was revealed when some of the Companions were standing guard over the Prophet (peace and blessings be upon him and his family), whether in battle or not. So Allah (Mighty and Majestic) revealed this verse to him while he was in a small, humble hut, with one of his Companions (peace be upon him) beside him, and it was perhaps Sa'd ibn Abi Waqqas (may Allah be pleased with him), if my memory does not fail me. When this verse was revealed, he dismissed him and recited it to him: Therefore, the Lady Aisha (may Allah be pleased with her) said, in what al-Bukhari and Muslim narrated in their "Sahihayn" through Musraq, one of the great Tabi'un who was originally a slave and then was freed, and became one of the great scholars of the Tabi'un (may Allah have mercy on him), through this Musraq he narratedThe Shaykh : that he said to Aisha: "O Mother of the Believers, did Muhammad see his Lord?" She said: "My hair stood on end from what you said." He said: "O Mother of the Believers, does not the Lord of the Worlds say ?!" She said (may Allah be pleased with her): "I am the most knowledgeable of people about that; I heard the Messenger of Allah (peace and blessings be upon him and his family) say: ".
Jibril was seen by the Prophet (peace be upon him) twice, and it was not the Lord of the Worlds; where some people err by attributing the pronoun to the Lord of the Worlds. So the Lady Aisha says: "I am the most knowledgeable of people about that"; because she asked the Prophet (peace and blessings be upon him), so he answered her that he did not see his Lord, but rather he saw Jibril (peace be upon him) twice in his natural form in which Allah created him, and he (by his greatness!) filled the horizon. Then the Lady Aisha continued her speech, teaching the Muslims; because she is one of the Mothers of the Believers, so she said: "Three things, if anyone tells you about them, he has committed a great lie against Allah: if anyone tells you that Muhammad (peace and blessings be upon him and his family) saw his Lord, he has committed a great lie against Allah, then she recited His saying (Blessed and Exalted is He): ; He said (the Exalted): , and if anyone tells you (the second characteristic), and if anyone tells you that Muhammad (peace and blessings be upon him and his family) knew what was in tomorrow, he has committed a great lie against Allah, then she recited His saying (the Exalted): , and the third - and the last, and here is the point - she said: and if anyone tells you that Muhammad (peace and blessings be upon him and his family) concealed something he was ordered to convey, he has committed a great lie against Allah, then she recited His saying (the Exalted): "; meaning: that he would prevent you from conveying the message of your Lord.
This is the meaning of this hadith, so it has no relation to the tyranny of some evil polytheists over the Prophet (peace and blessings be upon him) with some harm. How so, and it is established in the Prophetic biography that the Prophet (peace and blessings be upon him) was harmed and his face was wounded in some of his expeditions, and his molar was broken. Does this contradict His saying (the Exalted): ? The answer is: No, because the verse in its correct meaning is in one place, and the claim of those people is in another place. Then they invalidate with this wrong understanding a valid hadith agreed upon byThe Shaykh : first, al-Bukhari and Muslim, and it is what the Ummah accepted. And it came with a chain of narration that is at the peak of authenticity because it has many paths, all of which revolve around Hisham ibn Urwah, from his father Urwah, from Aisha. This is a chain known to be very, very authentic. Urwah is the son of Asma, Aisha's sister, and Hisham is the son of Urwah, so the son narrates from his father, and his father narrates from his aunt Aisha this story. So the furthest thing from the perspective of narration is that this story is not authentic. But the people of desires are in reality - and the point now is present from those who know his story, and he isThe Shaykh : the Egyptian al-Ghazali -; that these people do not give weight to the extensive, cooperative efforts of the scholars of hadith throughout these long centuries in caring for the preservation of the Sunnah so that what is not from it does not enter it. So they deviated from the path of the Muslims. There is no difference between the path of the people of hadith, the path of the people of tafsir, and the path of the people of fiqh; for they contradicted them all; because this hadith was narrated - as you know -The Shaykh : in their "Sahihayn", and then the scholars of the Ummah in all their specializations, from exegetes and jurists and the like, accepted it. So some of them came, and although this and its like were preceded by such deviation, they thereby contradicted the path of the believers. It is feared that the warning of the saying of the Lord of the Worlds will include them: .
Therefore, the scholars of tafsir say - and at their head is Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) - : If there is a verse and there are two opinions in its interpretation, it is not permissible for one who comes in the last of time to bring a third opinion; because this third opinion would be a religious innovation, and it would contradict the path of the believers. So we assume that in a certain verse there are two opinions; so where did this person bring a third opinion from? And if it is conceded to open this door, what befell the religion of the Jews and the Christians of playing with the texts of their book would befall the religion of Islam.