bewitched?/ black magic ?

 there are many contradictions in the various narrations of the story. Some say that the Prophet imagined he was doing a thing but he was not doing it. Others say that he thought he had done a thing but actually he had not done; or he intended to do something but would forget doing it. In some narrations the objects used in magic (the Prophet’s comb with his hair sticking to it) are taken out of the well in which they were placed while in others they are not taken out. In some narrations ‘Aishah asks why did the Prophet not show the objects to the people while in others her question is about why did he not expose Labid ibn al-A‘sam, the Jewish magician who allegedly cast the spell on the Prophet. These contradictions are found in those narrations that come from Hisham and are acceptable to Bukhari and Muslim. If we include othernarrations the contradictions increase. Some say that Jibra`il came and revealed the details of magic. Others say that it were two angels (often not identified by names, but sometimes named as Jibra`il and Mika`il) who made the revelation. Some say that Labid did the magic while others say that his sisters performed the evil deed. Some say that the Prophet himself went to take out the objects used in the act of magic. Others say that he sent some of his Companions for the task. Some say that the Prophet forgave the Jewish magician while one narration says that he was executed. Some narrations talk only of the effect of magic on the sexual relations but others talk of loss of appetite and still others talk of blindness. In many narrations the cure happens when the object used in magic were found, while in others the cure happens when Surahs 113 and 114 were revealed and recited by the Prophet. The objects used in magic are also subject to change. In some narrations instead of the comb and hair the object is a thread with knots. In some narrations the Jewish magician is forgiven but in some he is killed.

 We can easily understand why the story, once created, would become popular. Magical concepts and practices were very common in the ancient world just as they still are in many parts of the world. Many people needed them to explain happenings in their lives. Many others also made money using peoples’ emotional needs and fears, either casting spells on others or curing people of such spells. The story may be an attempt by some of these people in Iraq to keep their clients’ faith in magic in the face of Islamic rejection of it. By telling the Muslims that even their Prophet was influenced by magic and needed to undo its effects, not by the direct help from God but by magical practices, the story is encouraging them to keep faith in magic and its practices. This purpose is reflected in the tolerance that the story shows to magical practices. Contrary to what is expected, the Prophet does not issue a strong condemnation of magic after discovering his condition and being cured. He almost ignores that Labid engaged in a sin and an act of great hostility towards the Prophet and hence against Islam. Many narrations in fact explicitly state that the Prophet forgave the magician. This is said to be an act of charity for a personal enemy. But many narrations of the story make it clear that Labid’s action was not motivated by any personal vendetta against the Prophet but was rather a part of the Jewish fight against the Prophet’s mission, similar to many of their other actions.


.but is a secondary speculation. The same conclusion can be reached from a rational point of view (al-‘aql). For, had the Prophet’s alleged condition lasted for a long time and affected the Prophet generally, it would have been noticed not only by ‘Aishah but also by the Prophet’s other wives and even by many Companions. Non-Muslims would also have not only noticed it but exploited it to discredit the Prophet, just as many Christian missionaries are doing even today.Thus by looking at the transmission (al-naql) of the story we can see that mention of a long duration of the Prophet’s condition is not a part of the earliest story We should expect the Qur`an to address the matter. At the very least we should expect it to be found in narrations from many different Companions. But with complete isnad the story comes mostly from ‘Aishah, and sometimes from Zayd bin Arqam and ‘Abd Allah bin ‘Abbas

 Finally, let us consider our third question: How was the effect of magic removed? In most narrations the Prophet is cured when he is informed by God through angels about the objects used in the magical spell and when those objects are uncovered. This does appear to give too much respect to magical practices, but one can easily argue as follows: The true prophets like other human beings are often subject to the laws that God has established in the universe. This is why sometimes they fall into difficulties. On occasions God helps them out of difficulties by his direct intervention alone. But often to get out of difficulties they have to work, completely or in part, within the laws of nature. The unseen world, to which magic belongs, has its own laws and in principle there is no problem to think that, in order to get out of a temporary difficulty caused by invisible forces of evil, the prophets may sometimes have to work, completely or in part, within the laws operating in the unseen world

SOURCE:

Story of the Holy Prophet Getting Bewitched

Black magic on the Prophet Muhammad (pbuh) - Muslim Debate ...

 Bascially the Christian critics of Islam say that the Prophet Muhamamd was put under black magic, and this negates him being a Prophet. This is false, because according to the Old Testament there were Prophets who were put under curses such as Solomon, his son, etc etc (For example see Jeremiah 22:30). The story is a Jewish Magican put a Magic Spell on the Prophet Muhammad (peace be upon him) and the Prophet started having visions or hallunciations on doing things which he hasn't done ( see Bukhari Book #71, Hadith #658)

http://www.call-to-monotheism.com/rebuttal_to_sam_shamoun_s_article__allah_s_promises_to_protect_muhammad_from_the_power_of_satan__responding_to_the_assertions_of_a_muslim_apologist_ 

This actually proves Muhammad is a prophet, because how did he know where the comb which was used in the spell was? Angel Gabriel told him (See Bukhari Book #54, Hadith#490). So this magical spell was a test from Allah, and Allah cured the Prophet Muhammad (p). That's about it. 

The Critics of Islam say that Black Magic that was thrown on the Prophet lasted a year.

The source for the Black Magic which was put on the Prophet  allegedly lasting for a year is found in Ibn Ishaq page (The Life of Muhammad, A Translation of Ibn Ishaq's Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth Impression 1995), p. 240;.

There is no hard evidence the spell lasted a whole year. We are only aware of Alfred Guillaume stating that Suhayli said that he found a tradition in Jami' of Mu'ammar b. Rashad. However, we are not sure of the authenticity of this statement. Until the critics provides his proof for its authenticity there is no reason for us to believe that this lasted a whole year. Even if it did, it still doesn't matter.  So this is a false story and a misconception about the Prophet Muhammad (by ehteshaam gulam )