By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
This article critically investigates the claim of Allah’s omnipotence (all-powerful nature) within Islamic theology, focusing on the historical incident of Muhammad’s poisoning at Khaibar. It argues that the inability of Allah to prevent, heal, or answer the prophetic prayers of Muhammad undermines the assertion of Allah’s unlimited power. By scrutinizing the Islamic primary sources and theological claims, this report demonstrates that Allah’s power is, at best, a claim without consistent demonstrable evidence—particularly in the life and death of Islam’s own prophet.
1. Introduction
The doctrine of divine omnipotence is foundational to the concept of God in both Islamic and Christian theology. However, the real test of such an attribute is not merely in claims but in the historical and empirical manifestations of that power—especially towards the most favored and chosen prophets. In Islam, Muhammad is considered the “Seal of the Prophets,” and thus the manner of his life and death reflects directly on the character and ability of Allah. The poisoning incident at Khaibar (as recorded in multiple hadith sources) presents a severe challenge to the Islamic claim that Allah is all-powerful and attentive to the prayers of His prophets.
2. The Incident at Khaibar: A Brief Historical Account
According to Sahih al-Bukhari and other major Islamic sources, after the conquest of Khaibar, a Jewish woman offered Muhammad poisoned meat (specifically, a roasted sheep). Muhammad consumed the meat, realized it was poisoned, and reportedly suffered lingering effects until his death years later.
Sahih Bukhari 4428:
"When the Prophet was poisoned at Khaibar, he said: ‘I feel the effects of that poison from this very moment.’”
(See also: Sunan Abu Dawood 4512, Sahih Muslim 5840.)
Muhammad is reported to have prayed for healing, yet, the poison remained effective, ultimately contributing to his death. This fact is unambiguous in classical Islamic sources.
3. Theological Implications: Allah’s Power in Question
3.1. Why Didn’t Allah Save Muhammad?
If Allah is all-powerful (Qur’an 2:20, 2:106, 6:61), why did He not prevent His final prophet from ingesting poison? The omnipotent deity, by definition, should have the capability to intervene in any circumstance—especially to protect His chosen messenger from harm. The failure to do so casts doubt on the absoluteness of Allah’s power.
3.2. Why Did Muhammad’s Prayers Fail?
The Qur’an repeatedly claims that Allah answers the prayers of His prophets:
“When My servants ask you concerning Me, I am indeed close: I listen to the prayer of every suppliant when he calls on Me.”
— Qur’an 2:186
Yet, in the case of Khaibar, Muhammad’s supplications for healing were not answered. If even the greatest prophet’s prayers went unanswered, does this not suggest a limitation—either in Allah’s willingness, power, or both?
3.3. Allah’s Inaction: Absence of Evidence
Divine omnipotence must be evidenced by consistent acts of deliverance and intervention, particularly for God’s own messengers. The Khaibar incident offers no such evidence, only a claim that is not substantiated by reality. Allah’s supposed power remains abstract, unmanifested in crucial moments.
4. Comparative Theology: The Biblical God vs. Allah
The God of the Bible consistently demonstrates power by protecting, rescuing, and sometimes even resurrecting His prophets (Daniel 6:22, 1 Kings 17:21-22). Jesus, in particular, declares that He lays down His life of His own accord (John 10:18)—not at the mercy of human schemes or poison. The impotence of Allah in Muhammad’s final crisis stands in stark contrast to the Biblical model of divine omnipotence.
5. The Omnipotence Claim: Philosophical and Logical Evaluation
5.1. The Problem of Selective Power
A deity whose power is manifest only in select, unverifiable circumstances, but is absent in the most vital instances (such as the protection of His own prophet), cannot logically be called omnipotent.
5.2. Internal Contradiction in the Qur’an
While the Qur’an asserts Allah’s omnipotence, it also narrates stories where Allah’s power is either absent or conditional, contradicting the definition of absolute power (Qur’an 8:17 vs. 69:44-46).
6. Conclusion: Allah’s Omnipotence—A Claim Without Evidence
The incident of Muhammad’s poisoning exposes a critical flaw in Islamic theology. If Allah was unable (or unwilling) to save or heal his prophet, then Allah’s power is either limited or unreliable. This is not the mark of an omnipotent deity, but of a being whose power exists only in unsubstantiated claims and dogmatic assertions.
A God who cannot, or does not, save His own messenger from such an ignoble and painful death cannot be trusted as all-powerful, nor as the true God worthy of ultimate allegiance.
References
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Sahih al-Bukhari 4428
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Sahih Muslim 5840
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Sunan Abu Dawood 4512
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The Qur’an: 2:20, 2:106, 6:61, 2:186, 8:17, 69:44-46
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The Bible: Daniel 6:22, 1 Kings 17:21-22, John 10:18
By Dr. Maxwell Shimba
Shimba Theological Institute
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