Magic was worked on Allah's Messenger (ﷺ) so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, "O `Aisha do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?' The latter replied the is under the effect of magic The first one asked, Who has worked magic on him?' The other replied Labid bin Al-A'sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.' The first one asked, What material did he use)?' The other replied, 'A comb and the hair stuck to it.' The first one asked, 'Where (is that)?' The other replied. 'In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan' '' So the Prophet (ﷺ) went to that well and took out those things and said "That was the well which was shown to me (in a dream) Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils." The Prophet (ﷺ) added, "Then that thing was taken out' I said (to the Prophet (ﷺ) ) "Why do you not treat yourself with Nashra?" He said, "Allah has cured me; I dislike to let evil spread among my people."
Hadith Commentary: The Incident of Magic
This narration from Sahih al-Bukhari (5765) describes a significant event where magic was worked upon the Prophet Muhammad (ﷺ). The magic caused him to imagine intimate relations with his wives that did not occur, demonstrating the powerful psychological effects of sihr (magic).
Scholarly Analysis of the Magic
Classical scholars explain that this incident confirms magic's reality and its potential effects, even upon prophets. The magic was performed using a comb with the Prophet's hair - establishing the prohibition of carelessly discarding hair and nails which could be used for harmful purposes.
The location under a stone in Dharwan well shows how magic objects are typically hidden. The description of the well's water and trees indicates the deceptive nature of magic - appearing attractive while containing evil.
Divine Intervention and Cure
Allah sent two angels to reveal the magic's details, demonstrating divine protection over His Messenger. The Prophet's subsequent retrieval of the magical objects confirms the proper method to nullify magic - physically removing its material components.
When Aisha suggested Nashra (a counter-magic treatment), the Prophet declined, stating Allah had cured him. Scholars explain this teaches reliance on Allah over magical counter-treatments that might involve shirk.
Legal and Spiritual Implications
This hadith establishes the prohibition of magic as major kufr. The magician Labid's description as a hypocrite underscores magic's incompatibility with true faith.
The Prophet's concern about "letting evil spread" demonstrates the Islamic principle of considering broader societal impact when addressing spiritual ailments, preferring discreet solutions that prevent normalization of harmful practices.