The narrations regarding the Prophet’s (S) enchantment are among the controversial issues that have sparked extensive debate among Muslim scholars due to their doctrinal implications for the status of prophethood and the principle of infallibility. According to a number of accounts cited in both Sunni and Shi‘i sources, the Prophet (S) was allegedly bewitched by a Jewish man named Labīd ibn al‑Aʿsam, which reportedly affected certain physical aspects of his life for a brief period. Scholars have been divided over these narrations — some accepting them, while others rejecting them on the grounds that they contradict the doctrine of prophetic impeccability. This study seeks to address the question of whether the reports of the Prophet’s (S) enchantment genuinely conflict with the principle of infallibility. It examines the chains of transmission and content of these hadiths, analyzes the approaches of hadith scholars and exegetes toward them, and explores possible reconciliations between these narrations and Islamic theology. The research employs a descriptive‑analytical methodology based on reliable hadith, theological, and exegetical sources. The findings indicate that although these narrations possess weak chains of transmission in Shi‘i collections, they are considered authentic in certain Sunni sources. Nevertheless, they do not violate the concept of infallibility, since the enchantment did not affect the Prophet’s (S) intellect or revelation, but represented a temporary physical trial that ended through divine intervention—an event that further affirms his divine protection and the truth of his prophethood, as well as the elevated rank of his successor, Imam ‘Alī, who was assigned to nullify the spell.
Keywords: Prophet’s (S) Enchantment, Prophetic Infallibility, Enchantment Narrations, Labīd ibn Al‑Aʿsam, Al‑Muʿawwidhatayn.
 
Introduction
The issue of the Prophet’s (S) bewitchment is one of the sensitive topics that has sparked wide-ranging debate among Muslim scholars, due to the serious implications it carries for the status of prophethood and infallibility. Several Shiʿi and Sunni sources contain reports stating that the Messenger (S) of God was subjected to sorcery by the Jew Labīd b. al‑Aʿṣam, after the Prophet’s (S) return from the Treaty of Ḥudaybiyya. Most of these reports indicate that the sorcery took the form of knots placed in a well, which affected certain physical aspects of the Prophet (S) to the point that he would imagine he had done something when he had not. God then revealed the reality of the matter to him, the spell was nullified, and its effects disappeared.
Scholarly positions regarding these reports have been divided. While many Sunni hadith scholars and exegetes accepted them and regarded their chains of transmission as sound, most Imāmī scholars rejected them, viewing them as incompatible with the foundational principle of the Prophet’s (S) infallibility. They argued that asserting any effect of sorcery on the Prophet’s (S) perception or awareness contradicts both the Qur’anic and rational bases on which his infallibility rests. This divide between acceptance and rejection has made the issue one of the most prominent points of contention in the Islamic intellectual tradition.
Although the discussion begins from a hadith‑critical and isnād‑based standpoint, its dimensions extend far beyond that into theological and doctrinal inquiries. The central question arises: Can sorcery affect a divinely protected prophet? And if the reports are authentic, are they truly incompatible with infallibility, or can they be interpreted in a way that preserves the Prophet’s (S) exalted status? Hence, the incident must be studied comprehensively: starting with the linguistic and technical meanings of sorcery, followed by a critical analysis of the reports in both chain and content, and finally an investigation into their possible conflict with prophetic infallibility.
This study seeks to present a balanced treatment by integrating hadith verification, content analysis, and theological reasoning, with the aim of reaching a precise scholarly conclusion regarding the value of these reports and whether they can or cannot be reconciled with the Islamic doctrine of the Prophet’s (S) infallibility. Undoubtedly, reopening this file contributes to clarifying an important aspect of the Prophet’s (S) biography and to highlighting the special divine care that encompassed the Noble Prophet (S) in all circumstances.
Materials & Methods
The methodology employed in this study is the descriptive-analytical approach. This involves a critical examination and analysis of the relevant narrations concerning the Prophet Muhammad’s (S) alleged magic. The research draws upon authoritative hadith, theological, and interpretive sources to dissect the chains of transmission and the content of these narrations. The aim is to clarify how scholars have historically addressed these texts and to evaluate their compatibility with the core tenets of Islamic belief, particularly the doctrine of prophetic infallibility.
Discussion & Result
The narrations concerning the Prophet’s (S) magic have generated considerable scholarly debate, primarily due to their apparent conflict with the established principle of prophetic infallibility. While some Sunni sources present narrations suggesting the Prophet (S) was indeed affected by magic, leading to temporary physical ailments, Shia scholars largely reject these due to their perceived contradiction with his divine immunity from error and spiritual harm. This study posits that even if these narrations are accepted, the magic’s effect was superficial and temporary, not impacting the Prophet’s (S) intellect, divine revelation, or prophetic mission. The resolution lies in understanding magic as a transient affliction that ultimately highlights divine protection and reinforces the Prophet’s (S) truthfulness, particularly through the actions of Imam Ali in neutralizing it. The descriptive-analytical method, applied here, supports this interpretation by examining the textual evidence and scholarly consensus.
Conclusion
The study has shown that although the narrations concerning the Prophet’s (S) enchantment possess reliable chains of transmission in certain Sunni sources, they lack authentic isnāds in Shi‘i collections. Nevertheless, even if the authenticity of these narrations is assumed, the objection based on the claim that the Prophet’s (S) intellect or heart was affected by the spell has no solid scholarly or theological foundation. One of the well‑established doctrinal principles in Islam is that the Prophet’s (S) heart cannot be influenced by sorcery, for it is the locus of revelation and the source of divinely granted knowledge, safeguarded by God from anything that could compromise his prophetic mission. Accordingly, the enchantment mentioned in the reports did not affect the Prophet’s (S) perception, awareness, or will; rather, it was limited to certain aspects of his blessed physical being, reflecting only on minor personal matters without in any way impacting his message or the process of conveying it.
Moreover, this event lasted no more than three days and was known only to some of his wives. It ended with the nullification of the spell through divine revelation—an indication of special divine care that strengthens, rather than weakens, confidence in his prophethood. In addition, the incident contains a significant merit attributed to the Commander of the Faithful, ‘Alī ibn Abī Ṭālib, for the Prophet (S) entrusted someone who was like his own self with the task of undoing the spell, and it was ‘Alī who was chosen. This carries a clear symbolic indication of his elevated status and of a divinely ordained preparation for his succession after the Messenger (S) of God.
In light of the above, the narrations concerning the Prophet’s (S) enchantment—when understood within their proper context—do not contradict the principle of infallibility, nor do they undermine confidence in the prophetic message. Rather, they reaffirm the divine protection granted to the Prophet (S) and highlight aspects of divine wisdom manifest in his trials, his selection, and the affirmation of his successor after him.