Defending Islam

Was the Prophet (ﷺ) Bewitched?

Was the Prophet Muhammad (ﷺ) Bewitched?

Introduction: A Controversial Claim or a Divine Test?

Did the Prophet Muhammad (ﷺ) ever fall under a magic spell? This question has intrigued Muslims and non-Muslims alike, sparking debates about prophecy, divine protection, and the unseen forces in the world.

During his lifetime, opponents of Islam tried to discredit his message by claiming he was bewitched, possessed, or under a sorcerer’s influence—a tactic used against prophets before him. Later, authentic Islamic narrations describe an incident in which a sorcerer cast a spell on the Prophet, causing him temporary hardship. But did this mean he lost control? Did it affect his message?

Summary of What Happened: The Incident of the Magic Spell

The Prophet Muhammad (ﷺ) was temporarily affected by a magic spell cast by Labid ibn al-A‘ṣam, a sorcerer from the Banu Zurayq tribe in Medina. Using strands of the Prophet’s hair and a comb, Labid tied knots in a cord and hid it in a well, performing a dark spell intended to harm him.

As a result, the Prophet (ﷺ) experienced temporary illusions, where he imagined doing things he had not actually done—such as thinking he had performed daily tasks when he hadn’t. However, his intellect, memory, and ability to receive revelation remained fully intact. The effects lasted for a short period (some narrations suggest a few days to a few weeks) before Allah revealed the cure.

The cure came through divine intervention: two angels appeared to the Prophet in a dream, revealing the exact location of the hidden spell. Upon retrieving it, the Prophet (ﷺ) recited Surah Al-Falaq and Surah An-Nas—verses revealed specifically for protection against magic. As he recited each verse, the knots in the cord unraveled one by one, breaking the spell completely. The Prophet (ﷺ) was instantly cured, feeling as if he had been “freed from chains.”

This incident, far from casting doubt on his prophethood, demonstrated Allah’s divine protection over him and gave the Ummah a lasting weapon against evil—the power of seeking refuge in Allah through Qur’anic supplication.

Witchcraft and Magic in Islam: Reality, Limits, and Divine Protection

Does Islam Acknowledge the Existence of Magic?

Yes, Islam affirms the existence of magic (siḥr) but strictly forbids its practice. The Qur'an and hadith recognize that some forms of magic—through jinn and dark practices—can cause harm, but they emphasize that no magic has power except by Allah’s will.

One of the most direct mentions of magic in the Qur’an is:

“They learned from them how to separate a man from his wife, but they could not thus harm anyone except by Allah’s permission.”
(Surah Al-Baqarah 2:102)

This verse refers to ancient magic practices, showing that magic can influence people only if Allah allows it as a test.

The Islamic Ruling on Magic

How Does Islam Protect Against Magic?

While magic exists, Islam teaches that believers are never powerless against it. The Qur'an provides a powerful shield against witchcraft, particularly through the Mu'awwidhatayn (Surah Al-Falaq and Surah An-Nas), revealed as divine protection against evil forces.

“Say: I seek refuge in the Lord of daybreak… from the evil of those who blow on knots.” (Surah Al-Falaq 113:1-4)

The Prophet (ﷺ) regularly recited these surahs, showing that faith, prayer, and reliance on Allah are the greatest defenses against any form of dark influence.

Magic exists, but it holds no power over a true believer who seeks refuge in Allah. The Prophet (ﷺ) himself overcame a magic spell, not through fear or superstition, but through duʿā’ (supplication), Qur’anic recitation, and trust in Allah. This is the lesson for every Muslim—evil never triumphs over divine protection.

Historical Context

Belief in Magic in 7th-Century Arabia: In the Prophet’s time, belief in siḥr (magic, sorcery) was widespread in Arabian society. Arabs feared sorcerers and jinn, and many sought the help of soothsayers and magicians for curing illness, cursing enemies, or predicting the future. The pre-Islamic Arabs had kāhins (fortune-tellers) and folk practices involving charms and incantations. Given this backdrop, it is not surprising that claims of magic arose around Prophet Muhammad. Both friends and foes understood that sorcery was real enough to potentially cause harm – though Muslims believed nothing occurs except by Allah’s will . The Quran itself, revealed in this milieu, acknowledged the existence of magic but strongly condemned its practice (e.g. the story of Harut and Marut in Surah al-Baqarah 2:102) .

Accusations by Detractors: During his mission, the Prophet’s enemies often resorted to name-calling and slander to discredit him. The pagan Meccans, unable to explain the miraculous eloquence of the Quran, labeled Muhammad a “sorcerer” (sāḥir) and also accused him of being “mad/possessed” (majnūn) or “bewitched” (masḥūr)

The Quran records these taunts. For example, the disbelievers said: “You are only following a man bewitched.” (Surah Al-Isra 17:41-52)

Another verse says: “The wrongdoers say, ‘You are simply following a bewitched man.’” (Surah Al-Furqan 25:1-9)

In context, what they meant by “bewitched” was that the Prophet was under some magic spell or delusion – an insult implying his teachings should be dismissed. Such accusations were not new; earlier prophets faced similar slurs from their people (“Thus has it been that no messenger came to those before them but they said: ‘A magician or one possessed!’” – Quran 51:52). Even Prophet Ṣāliḥ was told by his skeptics, “You are but one of those bewitched.” These examples illustrate how commonplace charges of sorcery or enchantment were as a form of ridicule in that era.

An Actual Spell in Medina: Beyond the insults, Islamic sources recount that an incident of real magic was perpetrated against Prophet Muhammad in Medina. According to these historical reports, a man named Labid ibn al-A‘ṣam – identified as a sorcerer from the local Jewish tribe of Banu Zurayq – secretly cast a spell on the Prophet (Sahih al-Bukhari 5763). Labid, incited by some enemies of Islam, obtained a few strands of the Prophet’s hair and his comb (through the help of a servant) and used them in a magical rite, tying knots and blowing on them to invoke a curse . His malicious intent was to harm the Prophet – possibly even to kill him – using dark sorcery. This event took place after the Prophet had migrated to Medina and established an Islamic community there.

Community Reactions: When this spell took effect, the Prophet experienced unusual symptoms (described in detail in the hadiths below). The Muslim community was concerned for his well-being, while the hypocrites and some Jewish opponents seized the moment to sneer. Historical records note that “some of the Jews started to say that if Muhammad were truly a prophet, such magic would not overcome him”, attempting to falsify his prophethood . It became a test of faith: the believers trusted Allah would protect His Messenger, whereas the enemies hoped to exploit the situation. Ultimately, as we will see, the Prophet’s prayer was answered and the spell was neutralized, reinforcing the believers’ faith. But understanding this context – that magic was a known menace, and both enemies and supporters were aware of the incident – helps us appreciate the significance of its outcome. Islam did not emerge in a vacuum; it directly confronted and overcame the era’s superstitions and dark arts, turning a potential crisis into a demonstration of truth.

Quranic Verses on the Topic

The Quran addresses the issue of magic and the claim that the Prophet was “bewitched” in several places. Below are the most relevant verses, along with an explanation of how they relate to this topic:

Here Allah reports the whispers of the Prophet’s detractors. They described Muhammad as “rajulan masḥūrān” (a man under magic) to dismiss his message. The Quran cites this claim only to condemn it as a baseless slur by the wrongdoers. In fact, the following verse says, “See what comparisons they make for you – they have gone astray and cannot find a way.” Thus, the Quran makes it clear that the disbelievers’ “bewitched man” label was a false excuse to avoid the truth.

This verse, like 17:47, documents another instance of opponents telling people not to believe in Muhammad by claiming he was under a spell. The context in Al-Furqan (25:7-9) is that disbelievers objected to the Prophet’s human traits – eating food, walking in markets – and demanded miraculous treasures or an angel. Failing logical arguments, they resorted to insulting him as “bewitched.” The Quran presents their allegation and immediately rejects their reasoning as utterly misguided

Again, the use of “bewitched” here is an accusation by disbelievers, not a statement of fact from Allah.

In summary, the Quran never states that the Prophet was permanently “bewitched” in the sense his enemies claimed. Instead, it tells us that disbelievers accused him of that, and it firmly invalidates their claim. Meanwhile, the Quran affirms that magic exists but cannot override Allah’s will. The verses revealed in the aftermath of the incident serve as a lasting guidance on seeking Allah’s protection from such evils. With this Quranic foundation, we can now turn to what the hadith (Prophetic traditions) say about the actual event when a spell was cast on Allah’s Messenger.

Hadith on the Topic

Several authentic hadiths in the highest regarded collections document the incident of the Prophet (ﷺ) being affected by magic. These narrations provide details on what happened, how the Prophet reacted, and how Allah cured him. All the hadiths on this subject consistently describe a short-term effect of sorcery on the Prophet’s human faculties, and they come through reliable chains of narration. Here are the key hadith reports:

Aside from Bukhari and Muslim, other hadith and tafsīr literature also mention this story (for example, in Sunan al-Nasā’ī and the Musnad of Imām Aḥmad). However, the reports in Bukhari and Muslim are sufficient since they are agreed upon as authentic (muttafaq ‘alayh). To summarize the hadith evidence:

Crucially, all these hadith are classed as Ṣaḥīḥ (authentic). scholars are in agreement that these reports are reliable and that the incident truly happened. Imām al-Bukhārī and Imām Muslim would not include it in their collections were it not beyond doubt. In fact, the scholars note that “Ahl al-Sunnah accept this story, and no one denies it except some innovator.” The next section will discuss how scholars have commented on this incident to ensure we understand it correctly, without misinterpreting its implications.

Scholarly Commentary

Classical and contemporary scholars have extensively discussed the episode of the Prophet’s bewitchment to clarify its nature and refute any misunderstandings. Far from seeing it as detrimental to the Prophet’s credibility, scholars have affirmed that it does not detract from his prophethood or infallibility, and they articulate why. Here are key points from major scholars and Qur’ān commentators:

In conclusion, Scholars ancient and modern agree on the following: The Prophet ﷺ was human and could experience the effects of illness or magic, but Allah protected his mission and message from any corruption. The bewitchment incident is authentic and is understood as a finite physical ailment, analogous to a sickness. There is no shame in it, and it fulfilled divine wisdom. As Imām al-Nawawī puts it, “God allowed His Prophet to be affected by some earthly harm, just as He allowed him to be wounded in battle. But none of that diminished his honor – in fact, it raised him in degree – and none of that interfered with his conveyance of the revelation.” The scholars also note that the Qur’an implicitly alludes to the incident by the last two surahs and by the verses of accusation, so the Qur’an and Sunnah are in harmony on this topic. Any claim that the Qur’an denies the incident is due to misunderstanding (addressed in the next section). With scholarly interpretation in mind, let’s now tackle common questions and objections about this event.

Theological, Logical, and Philosophical Arguments

Why is Islam’s position on this “bewitchment” incident the most coherent and reasonable? This comes down to understanding Islamic theology regarding prophethood and the nature of evil, as well as applying some logic to the situation. Let’s break down the key arguments that show the Islamic perspective is sound:

1. Prophets Can Be Tested but Remain Reliable: In Islamic theology, prophets are the best of humanity, but they are still human beings who face trials. Their perfection is in conveying God’s message truthfully and in their moral integrity, not in being invulnerable superheroes. Consider that Prophet Muhammad was wounded in battle (at Uḥud), suffered fevers, felt pain, and eventually died of an illness – none of which diminishes his prophethood. In fact, such trials only enhance the greatness of a prophet, showing his patience and reliance on Allah. The magic affliction is viewed in the same light. It was a temporary trial from Allah. Logically, undergoing a human trial does not negate a prophet’s truthfulness. Being bewitched for a short period is akin to being physically ill. It did not cause the Prophet to forget verses of Qur’an or to preach falsehood – and indeed, there is zero record of any error in conveying Islam during that episode. The Prophet’s infallibility (`iṣmah) in religion stayed intact, which is what matters. Philosophically, one might ask: “Shouldn’t a prophet be protected from even minor harm?” The Islamic answer is that absolute protection (from sin and major error) is guaranteed, but relative protection from every discomfort is not – because a higher wisdom is served by prophets living through hardships. It makes them excellent exemplars for mankind. A life with no hardship at all would disconnect them from the human experience. As the Quran says, the disbelievers objected, “What sort of messenger is this who eats food and walks in the marketplaces?” (25:7). But Allah deliberately sent human messengers, not angels, so we could relate to them. Thus, Islam’s position balances the Prophet’s honored status with his humanity. He was immune to spiritual or mental corruption by Satan, but not immune to every physical trial – and those trials ultimately served to increase guidance, as we saw with the revelation of protective prayers.

2. Allah’s Protection of Revelation: Allah promised in the Quran to guard the integrity of the Prophet’s message: “Allah will protect you from the people” (5:67) and “We have sent down the Reminder (Qur’an) and We surely guard it” (15:9). Some might misconstrue these verses to argue “If Muhammad was bewitched, then Allah didn’t protect him.” However, scholars clarify that protection (ʿiṣmah) here means protection from failure in delivering the Message. Allah safeguarded the Prophet from being killed before completing his mission, and from making mistakes in communicating Islam. Indeed, despite numerous assassination attempts, the Prophet survived in miraculous ways until his mission was complete. Being affected by magic for a short time did not hinder his mission in any way – and Allah did protect him by curing him promptly once the message of those new surahs was conveyed. The Jordanian Fatwa Department explains, “Getting killed is what Allah protected His Prophet from (as per 5:67)... Although Prophet Muhammad was bewitched, Allah healed him, and that magic did not affect the rules of Shari‘ah he was entrusted to deliver.”. In other words, the objectives of prophethood – preaching and establishing Islam – were never compromised. Logically, if the magic had caused him to forget a verse or mistakenly add something to the Qur’an, that would be a serious problem. But nothing of the sort happened (and could not happen by Allah’s promise). The Qur’an was preserved flawlessly (and written down by companions during the Prophet’s life). So, from a theological standpoint, Allah’s promise of protection stands fulfilled – the message was untouched by the devil’s tricks, even though the person of the Prophet experienced a brief illness.

3. The Disbelievers’ Accusation vs. Reality: It’s important to distinguish what the disbelievers meant when they called the Prophet “bewitched” and what actually happened in the Labid incident. The Quraysh disbelievers who said “Muhammad is bewitched” meant that (God forbid) he was hallucinating his revelations or that a sorcerer was controlling him to speak nonsense . Essentially, they equated “bewitched” with “insane”. The Quran categorically rejects their claim, equating it with their other false accusations like “He is a madman” (15:6) or “He is a poet”. Now, the truth of the incident with Labid is entirely different: it did not cause the Prophet to babble, lose sense, or change his preaching. It only caused fatigue and illusion in very specific personal matters (like thinking he’d done something when he had not). So the Quran’s refutation of “you follow only a bewitched man” remains absolutely true – what the pagans insinuated never occurred. The Prophet never became a delirious madman under spells, as they implied. Ironically, when the real spell occurred, Allah exposed and cured it precisely to show Muhammad’s authenticity. It’s almost poetic: those disbelievers said “if he was a true Prophet, God would protect him.” In the event, God did protect him – the cure was revealed, while the opponents of Islam failed in their goal. Therefore, there is no contradiction between the Qur’an and the hadith report. The hadith provides the details of how a particular spell was defeated, and the Qur’an provides the principle that such spells can never overcome Allah’s light. “Indeed, Allah will not allow His light to be extinguished.” (61:8) The outcome speaks for itself: the Prophet’s mission continued stronger than ever after this, and the disbelievers had no choice but to resort to other means (warfare, etc.), since their slanders held no weight.

4. Logical Consistency of Accepting Authentic Hadith: Some modern skeptics, uncomfortable with the idea of the Prophet being bewitched, have suggested rejecting these hadith altogether. However, doing so opens a far bigger problem. The hadith of the magic spell are narrated by trusted companions (like ʿĀ’ishah and Zayd ibn Arqam) in the most rigorously authenticated collections. To throw them out, one would have to question the reliability of Bukhari, Muslim, and ultimately the companions themselves. This slippery slope could undermine the entire corpus of hadith – leaving one with a very distorted understanding of Islam. Moreover, if one rejects these hadith on the grounds that “the Qur’an doesn’t mention the incident explicitly,” one should note that the Qur’an also doesn’t explicitly mention many details of the Prophet’s life – that is exactly why we need hadith and sīrah to know the full history. The proper scholarly method is to accept authentic reports and interpret them in light of the Qur’an and established creed, which is what Ahl al-Sunnah have done. They found there is no conflict: the incident affirms Quranic truths (Allah’s ultimate control over harm, and the Prophet’s humanity). In contrast, groups that denied the hadith (like some Muʿtazilites or Quran-only modernists) ended up either contradicting clear texts or having to explain away Quranic verses about magic (even though Surah 2:102 plainly affirms magic’s effect by Allah’s will). Thus, the mainstream position is more internally consistent: it embraces all the evidence – Quran and authentic Sunnah – with a unified understanding.

5. Comparison with Other Worldviews: If we look at other religious or philosophical worldviews, Islam’s stance here is actually the most sensible and least superstition-driven. Islam acknowledges the reality of magic but keeps it firmly subordinated to God’s power and law. Some belief systems either go to one extreme – denying magic and the unseen entirely (materialism) – or the other – attributing autonomous, almost god-like power to sorcerers or evil forces (occultism, animism). Islam strikes a balance: yes, siḥr exists and can cause harm, but it has no independent power; it is only a tool of trial in Allah’s dominion . This prevents both naive dismissal of people’s experiences and irrational fear. During the incident, the Muslims did not panic that “our Prophet is doomed by a curse” – they trusted Allah and saw that Allah swiftly nullified the magic. Philosophically, this underscores the Islamic principle of tawḥīd (monotheism) – no force of nature or supernature can rival Allah. It also differentiates the Prophet’s miracle from magic: the Qur’an’s miraculous nature is from Allah, whereas magic is a deceit of devils. The disbelievers at first claimed the Qur’an was magic; after this event, it became even clearer that Muhammad was not a sorcerer – rather, he was the recipient of divine revelation that overcame sorcery.

6. Outcome Demonstrates Superiority of Truth: Another logical point: if (hypothetically) the magic had had any power over the Prophet’s religious duties, the results would have been evident. But history bears witness that the Prophet’s delivery of the message was flawless and complete. The Qur’an was preserved without error, the Prophet continued leading prayers, teaching and guiding with wisdom. In fact, immediately after the period of the spell (which occurred in roughly 7 A.H., according to many historians), the Prophet went on to achieve some of the greatest milestones of Islam – the Treaty of Hudaybiyyah, the Conquest of Mecca (8 A.H.), the Farewell Pilgrimage (10 A.H.), etc. There was no lasting “damage.” This vindicates the promise of Allah and the status of His Messenger. Had Islam’s opponents been correct in their slander, the religion would have faltered during that episode. Instead, it only grew. So from a results-oriented perspective (pragmatic logic), the incident ultimately harmonizes with the claim that Muhammad is protected by God. It tested the community’s faith, and when Allah removed the spell, it left the believers even more convinced and the hypocrites embarrassed.

In summary, the Islamic position navigates the issue in a way that upholds Allah’s power, the Prophet’s integrity, and the reality of the unseen, all simultaneously. It avoids the extremes of either deifying the Prophet (saying nothing can ever touch him, which is not true of a human) or denigrating him (saying he lost his mind or was deceived – which the evidence disproves). Instead, it presents a coherent narrative: an enemy committed an evil act; Allah allowed a mild effect as a test; the Prophet prayed; Allah sent angels and verses to cure it; truth triumphed, and the Prophet’s response taught compassion and trust in God. This narrative is theologically sound, logically consistent (no contradictions in scripture), and even philosophically profound (teaching about the nature of evil and divine providence). It showcases the beauty of Islam in turning a negative event into positive lessons for all time.

Common Objections and Responses

Despite the clarity of the Islamic explanation, critics (usually non-Muslims, or those with inadequate understanding) often raise objections or misunderstandings about this event. Let’s address some of the most common objections one by one, with reasoned responses:

Objection 1: “The Quran says only disbelievers called him bewitched – implying he wasn’t. So the hadith story contradicts the Quran.”
Response: There is no contradiction once you distinguish the intent behind the words. When the disbelievers accused the Prophet of being “masḥūr” (bewitched), they meant he was under satanic influence or delusional – effectively discrediting his message . The Quran indeed rejects that insinuation. The hadith, however, never says the Prophet was “bewitched” in the sense the disbelievers meant. It describes a specific medical/psychological effect of a spell, now removed. At no point did the Prophet lose control of his mind or tongue such that he delivered false revelations – which is what the disbelievers really were implying (that he spoke the Qur’an under a spell, ma’ādha Allah). The Quran refuted their implication that his teachings were nonsense. The hadith affirms that his teachings remained perfectly intact, and only his imagination in trivial matters was briefly affected . In fact, one could say the Quran indirectly supports the hadith by revealing the remedy verses and by recording the accusation (which eventually, an actual incident proved false in the intended sense). So, there is no real contradiction – only a misunderstanding if one equates the two uses of “bewitched”. The disbelievers were wrong – the Prophet was neither a sorcerer nor permanently under sorcery. The brief episode of magic was divinely countered and served to further validate him.

Objection 2: “If Muhammad was under a magic spell, how can we trust the Quran or religious rulings he gave during that time? Couldn’t the spell have made him say something wrong?”
Response: This concern is understandable at face value, but the Islamic sources reassure us that nothing in the Prophet’s delivery of Islam was affected. First, consider the timeline: scholars deduce the spell took place likely in the 7th year of Hijrah (some say 6–7 A.H.), after the Treaty of Hudaybiyyah and around the time of Khaybar. The Quran at that stage was mostly revealed except for some later surahs. There is no report whatsoever that any Quranic revelation was tampered or that the Prophet forgot verses then. In fact, the hadith indicates the main symptom was thinking he did things in private which he hadn’t (Sahih al-Bukhari 3175). The scholars explicitly say that the spell did not affect his memory or understanding of religion . It was limited to his physical nervous system, if you will. If one is still doubtful, ask: Can we point to a single verse or hadith that is senseless or incorrect from that period? The answer is no. The legacy of the Prophet’s teachings is self-consistent and unmarred. Thus, trusting the Quran and Sunnah is not in question – Muslims have 14 centuries of uninterrupted transmission verifying the integrity of the message. In sum, the spell’s impact was neutralized before it could ever corrupt anything in the religion, and the texts themselves (Quran 2:102 and hadith) underscore that no one can harm anyone by magic except by Allah’s permission – and Allah did not permit His Prophet’s message to be harmed .

Objection 3: “Why would God allow His Prophet to suffer such humiliation at all? It seems inappropriate for a prophet to be under a spell.”
Response: This objection presumes that any affliction is a “humiliation.” On the contrary, in Islamic understanding, when Allah allows His prophets or righteous servants to undergo hardship, it is meant as an expiation of sin (for others, though prophets are sinless in major sins) or an elevation of rank. It is not disgrace, but a badge of honor through patience. The Prophet said, “The most severely tested people are the prophets, then those nearest to them in faith…” – meaning Allah tests those He loves the most, so that they emerge purified and as an example to others. Far from humiliating the Prophet, the magic incident showcased his exemplary patience and then the manifest help of Allah. Additionally, by allowing this test, Allah humiliated the practitioners of magic. Think of it this way: had Allah not allowed it, the sorcerer Labid and the conspirators would have boasted “See, we tried magic on Muhammad but maybe we didn’t do it right.” Instead, Allah allowed their scheme to materialize briefly – then He exposed and nullified it completely. This made it clear that magic, despite its reality, is ultimately weak in front of Allah’s power. It also gave the ummah a chance to learn how to deal with witchcraft (through Qur’an and duʿā’) rather than fear it. So the wisdom becomes evident after the fact. As for “inappropriateness,” note that the scriptures of other faiths depict prophets undergoing far more ostensibly “humiliating” trials – for example, Prophet Job (Ayyūb) in the Bible/Quran is struck with devastating illness, poverty, and societal abandonment for a long time; yet in the end he is rewarded for his faith. No one says “why would God humiliate Job?” – they understand it was a test and a lesson in steadfastness. Likewise, Prophet Muhammad’s trial was short and he passed it with flying colors, teaching us reliance on God. In the moment, it was certainly a distress for him, but not a dishonor. Allah compensated him with relief and victory. The Philosophical angle: without challenges, the concept of trust in Allah and triumph of good over evil would remain abstract. Through real events, Allah demonstrates these truths. The beauty here is that what could be seen as a “humiliation” was turned into a manifestation of divine wisdom and mercy. It is similar to how the Crucifixion is viewed in Christianity as a point of humiliation turned to redemption (though Islam does not believe Jesus was actually crucified, the analogy is how an apparent defeat becomes victory by God’s plan). In Islam, the Prophet’s temporary illness by magic became a means to defeat the forces of magic for all time by teaching humanity the proper cure (faith and prayers).

Objection 4: “Magic isn’t real. Perhaps this story was made up in a superstitious era, but we now know illnesses can cause hallucinations. Maybe Muhammad just fell ill and people wove a myth about magic around it.”
Response: This objection comes usually from a secular or non-believing perspective. It challenges the existence of magic rather than the Prophet’s integrity. In Islam, however, the existence of the unseen realm (ʿālam al-ghayb) – including angels, jinn (spirits), and siḥr (sorcery) – is taken as a matter of faith, supported by Quran and hadith evidence. The verse 2:102 is explicit that magic can cause real harm by the will of Allah . Countless people across cultures and history claim firsthand experiences of witchcraft or the evil eye. To outright deny magic’s possibility is an argument from disbelief in anything beyond the material. Now, Islam certainly does not endorse superstition – in fact, it fights it by teaching exact, lawful means of protection (like prayer and Ruqyah) and by banning sorcery. If one believes in the Islamic cosmology (God, angels, revelation), believing in magic is not a stretch: it’s the idea that some human devils and jinn can cooperate to create evil whisperings or effects. Modern skepticism might label everything unexplained as psychological. However, even some modern researchers leave room for paranormal phenomena (ESP, witchcraft, etc.) given the sheer volume of anecdotal evidence. But even if someone personally doubts magic, the story can be interpreted (from that person’s view) as the Prophet simply being “very ill and delirious, then recovering.” Historically, though, the people closest to him (his wives, companions) understood it as magic and the Quranic remedy was revealed accordingly. So from an evidentiary standpoint, the Muslim sources themselves clearly ascribe it to magic, not a mere fever. For a Muslim, that is enough proof, as those sources have proven trustworthy in all other matters. In any case, whether one calls it an “ailment that caused illusions” or “magic”, the outcome and lessons remain identical. The Prophet was incapacitated for a short period and then cured by turning to God. Thus, denying the reality of magic doesn’t actually change the lesson or outcome of the incident; it only challenges the cause. But since the Quran and hadith do identify the cause as a spell, a faithful Muslim will accept that. It’s also worth noting that the difference between a “natural illness” and “magic” in effect might be nil – since even natural illnesses in Islam are from Allah’s decree. The unique thing about magic here was that it was a deliberate human/satanic plot, which makes the moral victory of the Prophet (forgiving the culprit and defeating the scheme) all the more significant. So, Islam’s position stands: magic is real but limited, and it was part of the reality the Prophet confronted and overcame.

Objection 5: “Why didn’t Muhammad punish Labid ibn al-A‘ṣam if he bewitched him? The Torah’s law (and Islamic law too) prescribes death for sorcerers. Letting him go free contradicts Islamic law or was it favoritism?”
Response: This question touches on the Prophet’s response rather than the incident itself. It’s true that Islam has very strict warnings against sorcery – it is a capital sin, and some jurists say a proven sorcerer could face capital punishment because of the tremendous harm and shirk (idolatry) involved. However, the Prophet’s decision in this unique case was based on higher considerations of wisdom and public benefit (maṣlaḥah). First, it’s likely that Labid’s act was not public knowledge among the Muslim community until after the Prophet himself revealed it privately. The Prophet was the only one informed by Allah of the culprit. Had he wanted to enforce ḥadd (punishment), he would have had to gather evidence or confront Labid publicly. Instead, the Prophet chose a path of silence and forgiveness. The hadith indicates he said: “I do not wish to cause harm to anyone” and “I fear it would spread evil (if I expose this).” (Sahih al-Bukhari 5766) He did not want people to start speculating, accusing, or worse, trying to emulate such magic. Sometimes publicizing a crime can produce copycats or undue fear. By burying the matter (literally, the comb was buried and the well filled), he signaled that the chapter is closed. Also, consider the context: Labid ibn al-A‘ṣam was from a Jewish tribe living under the Constitution of Medina. This was not long after a peace had been brokered with various groups. Executing Labid could have led to inter-community violence or the impression that Muslims were violating treaties (since Labid’s action was covert, not an open war act). The Prophet always took great care to maintain peace pacts as long as the other side did not wage open war. In the MDPI academic study on the Prophet’s peaceful attitudes, it notes that when Labid was brought to the Prophet and confessed, companions demanded he be executed (as would be expected), yet the Prophet did not allow any harm to him, and actually forgave him. This was astounding mercy and restraint, especially given Labid’s motive was “love of gold” (bribery by enemies) . By forgiving, the Prophet averted further conflict and also left Labid to Allah’s judgment (perhaps giving him a chance to repent – though history does not record Labid’s fate). This merciful approach actually aligns with the Prophet’s general practice: whenever a personal harm was done to him, he was quick to forgive; he only enforced punishments for crimes that affected the community at large or violated Allah’s limits openly. Since Allah had already cured him and no one else was harmed, the Prophet saw no need to retaliate. In terms of law, one could say the ḥadd (fixed punishment) for siḥr in Islam is not explicitly stated in the Qur’an, but derived from analogy and some reports of the companions. It usually requires solid proof. In Labid’s case, the proof was via revelation, which the Prophet could act on personally but perhaps not use in a court of law to punish someone (since others cannot verify a dream). So, from a fiqh point of view, the Prophet was within his discretion to forgive an offense against himself. Far from being favoritism (Labid was not a Muslim or friend to favor), it was pure principle and prudence. This highlights the Prophet’s character of forgiveness: as the Quran says, “Keep to forgiveness, enjoin what is good, and turn away from the ignorant.” (7:199). His choice also prevented the incident from stirring up further public turmoil, which could have been the greater evil. This strategic patience is part of his Prophetic wisdom. Later, after the Prophet’s death, the early Caliphs did take firm action against sorcerers when they caused trouble, as the law developed. But during the Prophet’s life, each situation was handled with divine guidance on a case-by-case basis. So, the objection that not punishing Labid contradicts Islam is unfounded – on the contrary, the Prophet’s handling of it exemplified core Islamic values: justice (he neutralized the harm) tempered with mercy (he forgave the criminal), and wisdom (he prevented wider harm).

Objection 6: “Some anti-Islam polemicists say this story shows the Prophet was under satanic influence (they link it to the false ‘Satanic verses’ story). How to respond to someone who uses this to claim the Prophet was (God forbid) a sorcerer or possessed?”
Response: This is a distortion of the highest order. The “Satanic verses” incident – which claims the Prophet inadvertently spoke words from Satan – is a completely separate allegation that Islam’s scholars have shown to be spurious and unsupported by authentic hadith. It is not recorded in Bukhari or Muslim, unlike this magic incident which is authentic. In fact, the magic incident is a great refutation of the idea that the Prophet could be influenced by Satan in delivering revelation. If even when a spell was cast, the Prophet did not utter a single wrong word of Qur’an, and instead more Qur’an was revealed to cure him, it proves that Satan could not infiltrate his prophethood. The Quran addresses this explicitly: “No falsehood can approach the Qur’an from before it or behind it” (41:42), and “If he (Muhammad) were to invent any sayings in Our name, We would seize him by the hand and cut his life-vein” (69:44-46) – none of which happened, showing he never invented or was fooled into speaking satanic words. The polemicists who raise this are often being disingenuous; they take the word “bewitched” and equate it with “possessed by Satan,” which is not what the hadith says. The hadith says an earthly sorcerer (Labid) cast a spell with the help of jinn, causing illness. It does not say the Devil possessed the Prophet’s speech. By that logic, when Moses’ opponents accused him of being bewitched by Moses’ God (Exodus 7-8, or Quran 17:101-102 where Pharaoh says “Moses, I think you are bewitched” ), would they say Moses was a false prophet? Of course not – it was a tyrant’s insult. The Quran actually mentions that Pharaoh accused Prophet Moses of sorcery and madness, very similar to how Quraysh treated Muhammad. In all cases, the pattern is that the unbelievers’ slanders are proven false by the triumph of the prophet. In the Prophet Muhammad’s case, his triumph was that the magic was discovered and undone, and it became another sign of his prophethood (because he accurately pinpointed the unseen cause and location – information given by God). If critics still harp on “he was under Satan’s power,” one can point out the outcome: If the Prophet were under Satan’s power, would Satan really allow him to receive verses that nullified the magic and exposed the sorcerer? The logic self-destructs. Rather, it was Allah’s power at work. The end of the story is that the Prophet was freed from any such influence – which is the opposite of remaining under it. So this story, properly understood, confirms the Quranic claim that Allah made the Prophet immune to permanent satanic influence. It turned an attempted attack by dark forces into a demonstration of divine light and healing.

By addressing these objections, we see that most are based on either misinformation or misinterpretation. Once the complete narrative and theological context are explained, the incident poses no challenge to Islamic belief – in fact, it reinforces it. For Muslims, the story is part of the sīrah that increases our love and respect for the Prophet: we see his humanity, his patience, his trust in Allah, and Allah’s care for him. For non-Muslims with open minds, the way Islam deals with this incident can be eye-opening – it shows a religion that doesn’t shy away from recounting even potentially sensitive events, and deriving moral and spiritual guidance from them.

Miracles Related to This Topic

The bewitchment incident, though originating from an act of evil, is surrounded by occurrences that Muslims consider miraculous. These miracles both solved the crisis at the time and became lasting proofs of the Prophet’s authenticity and Allah’s support for him. Here are the main miracles associated with this event:

In conclusion, what started as a dark act of sorcery resulted in a series of illuminating miracles: new Quranic verses of protection, divinely given knowledge, swift healing, and a display of prophetic mercy. These miracles not only solved the immediate problem but also provided lasting benefits to the Muslim community (we still use those verses and emulate that mercy). It showcases Allah’s Sunnah (way): He can bring forth light from darkness and turn a potential harm into a source of guidance. A believer reading this story thus increases in faith that Allah’s promise “Verily, with hardship comes ease” (94:5-6) is always true – the ease and victory here far outweighed the temporary hardship.

Conclusion

The story of Prophet Muhammad (peace be upon him) being “bewitched” is, in the end, a story of faith, resilience, and divine deliverance. By examining it in detail, we have seen that:

In today’s context, some Muslims might be troubled when they first hear “the Prophet was bewitched” because it sounds alarming out of context. But armed with the correct understanding, a Muslim should actually feel strengthened in faith by this story. It shows that Islam is truthful – it documents even an incident that could be misconstrued by enemies, because it actually happened and holds lessons. It shows that our Prophet was a real human being who experienced life’s ups and downs, yet Allah’s grace was always with him. And ultimately, it shows that falsehood never triumphs over truth. The sorcerer’s plot collapsed, and Allah’s light only shone brighter.

As Muslims, we approach this and every aspect of the Prophet’s life with the conviction that he is the best example for us. When doubts or objections are raised, the solution is to seek knowledge – as we did in this article – from the Qur’an, the Sunnah, and the scholars. By doing so, doubts are cleared just as surely as the knotted cords in the well of Dharwān were untied and destroyed. We come away with deeper insight into Allah’s wisdom and deeper love for His Messenger.

Let us carry forward the lessons: use the Qur’anic supplications fervently, keep our trust in Allah during trials, and respond to evil with goodness. In that way, we follow the Sunnah of the Prophet not just in word, but in spirit.

Recommended Reading

For those interested in learning more about this topic and the broader subjects of the Prophet’s life, miracles, and Islamic theology regarding prophethood, the following are mainstream resources that are highly regarded: