Ayesha reported that a man from the tribe of Banu Zurayq named Labid bin al-Asam cast a spell on the Messenger of Allah ﷺ, to the point that the Messenger of Allah ﷺ would imagine he had done something when he had not. Then one day, or one night, while he was with me, he prayed and prayed, then said, "Ayesha, do you realize that Allah has answered me concerning what I asked Him about? Two men came to me. One sat at my head and the other at my feet.One said to the other, 'What ails the man?'The other answered, 'He has been bewitched.'He asked, 'Who bewitched him?'He replied, 'Labid bin al-Asam.'He asked, 'With what?'He said, 'With a comb, hair caught in it, and the sheath of a male date-palm flower.'He asked, 'Where is it?'He answered, 'In the well of Dharwan.'"So the Messenger of Allah ﷺ went to it with a group of his companions. When he came back, he said, "Ayesha, it was as though its water were an infusion of henna, and as though the tops of its palm trees were the heads of devils."I said, "Messenger of Allah, why did you not take it out?"He replied, "Allah has cured me, and I disliked stirring up evil among the people on account of it." Then he ordered the well to be filled in, and it was buried.
سحر رسول الله ﷺ رجل من بني زريق يقال له لبيد بن الأعصم، حتى كان رسول الله ﷺ يخيل إليه أنه كان يفعل الشيء وما فعله، حتى إذا كان ذات يوم -أو ذات ليلة- وهو عندي، لكنه دعا ودعا ثم قال: يا عائشة أشعرت أن الله أفتاني فيما استفتيته فيه، أتاني رجلان فقعد أحدهما عند رأسي، والآخر عند رجلي، فقال أحدهما لصاحبه: ما وجع الرجل؟ فقال: مطبوب قال: من طبه؟ قال: لبيد بن الأعصم قال: في أي شيء؟ قال: في مشط ومشاطة، وجف طلع نخلة ذكر قال: وأين هو؟ قال: في بئر ذروان. فأتاها رسول الله ﷺ في ناس من أصحابه فجاء فقال: يا عائشة كأن ماءها نقاعة الحناء أو كأن رؤوس نخلها رؤوس الشياطين قلت: يا رسول الله أفلا استخرجته؟ قال: قد عافاني الله فكرهت أن أثور على الناس فيه شرا، فأمر بها فدفنت.
Bukhari narrated it in the Book of Medicine (5763) from Ibrahim bin Musa, who said, Isa bin Yunus informed us, from Hisham, from his father, from Ayesha, and he related it as mentioned.A difference occurred between the version of Sufyan bin Uyayna and the version of Isa bin Yunus. In Sufyan's version, "So the Prophet ﷺ ordered it, and it was taken out," while in the version of Isa bin Yunus, I said, "O Messenger of Allah, will you not extract it?" In Sufyan's version, it says, "Why did you not dispel it with nushrah?" but there is no mention of nushrah in the version of Isa bin Yunus. There is no mention of burying it in the well in Sufyan's version, while in the version of Isa bin Yunus it says, "So he ordered it to be buried."I say, and success comes from Allah, regarding what is stated in Sufyan's version, "So the Prophet ﷺ ordered it, and it was taken out," this is more sahih than the version of Yunus, because extracting the sorcery is the original method for removing it. This is likewise the case in the version of Ibn Jurayj from Hisham as well.As for what is stated in the version of Isa bin Yunus, "Will you not extract it?" perhaps this occurred at the beginning of the matter. Then, in Sufyan's version, the question was about nushrah, and he answered no, whereas in the version of Isa bin Yunus there was no question about nushrah. The version of Isa bin Yunus mentions burying it in the well, and the absence of this mention in Sufyan's version does not necessarily mean it was not buried.