A Theological and Scholarly Critique
By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
The Eighth Commandment, found in Exodus 20:15, is a pillar of Judeo-Christian morality: “You shall not steal.” This commandment upholds the sanctity of private property, condemning theft in all its forms. The question arises: Did Muhammad, the founder of Islam, uphold this commandment, or do his actions and teachings—documented in Islamic sources—constitute a violation? This article explores this question in depth, inviting scholarly debate and comparative analysis.
I. The Biblical Standard: The Eighth Commandment
The commandment “You shall not steal” (Exodus 20:15; Deuteronomy 5:19) is unambiguous. In the Torah and throughout the Bible, theft is condemned, whether it is robbery, fraud, kidnapping (Exodus 21:16), or even withholding fair wages (Leviticus 19:13).
Jesus affirmed this law (Matthew 19:18), and Paul warned: “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands” (Ephesians 4:28). Property rights and respect for others' belongings are integral to biblical faith.
II. Muhammad’s Actions in Light of the Eighth Commandment
A. Raids and Distribution of Spoils (Ghanima)
Islamic historical sources describe Muhammad’s participation in caravan raids and battles, particularly after the Hijra to Medina.
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The Raid at Nakhla: Early Muslims, under Muhammad’s command, attacked a Meccan caravan during a sacred month, seizing goods and captives (Ibn Ishaq, Sirat Rasul Allah).
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The Battle of Badr and Distribution of Booty: After victory at Badr, Muhammad divided spoils among his followers and kept a portion for himself (Quran 8:1, 8:41; Sahih al-Bukhari 4273).
Scholarly Debate:
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Defenders of Islam argue that these actions were not “theft” but acts of war, sanctioned by revelation, in the context of Arab tribal warfare.
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Critics and non-Muslim scholars argue that, regardless of justification, seizing the property of others without consent constitutes theft by biblical and universal moral standards.
B. Quranic Sanction for Plunder
The Quran addresses the question of spoils:
“They ask you (O Muhammad) about the spoils of war. Say: The spoils are for Allah and the Messenger...” (Quran 8:1)
“And know that whatever of war-booty that you may gain, verily one-fifth (1/5th) thereof is assigned to Allah, and to the Messenger...” (Quran 8:41)
This institutionalizes the distribution of seized property. The Hadith further details how Muhammad allotted portions to his family and followers (Sahih Muslim 1758).
C. The Case of Fadak
After the Jewish tribe of Banu Nadir was expelled from Medina, Muhammad took possession of their lands without battle (Sahih Muslim 1757). He also took the oasis of Fadak, which became his personal property.
III. Theological Debate: Was This Stealing?
A. The Islamic View
Muslim theologians contend that:
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The context of war justifies seizure of enemy property.
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Actions sanctioned by “divine command” are not theft but legitimate spoils.
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The pre-Islamic Arabian context normalized raids.
B. The Judeo-Christian and Universal Ethical Perspective
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The commandment “You shall not steal” is absolute, not subject to context.
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Seizing property, land, or goods by force or without due process is theft, regardless of religious justification.
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Jesus and the apostles taught radical love for enemies, not plundering them (Matthew 5:44; Romans 12:17-21).
C. Modern Scholarly Analysis
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W. Montgomery Watt notes, “The early Muslim raids, though justified in Islamic tradition, would be considered acts of brigandage by contemporary standards” (Muhammad at Medina, 1956).
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Alfred Guillaume highlights the pragmatic and economic motivations behind the raids.
IV. Case Study: The Execution of Banu Qurayza and Property Seizure
After the execution of the Banu Qurayza, Muhammad and his followers divided the women, children, and property ([Ibn Ishaq, Sirat Rasul Allah]; Sahih Bukhari 3043).
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Biblical Law: Condemns the unjust taking of property, even in war (Deuteronomy 20:10-15 sets standards for war but still expects mercy and restraint).
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Question: Can divine sanction be invoked for acts universally recognized as theft?
V. Conclusion: A Call to Honest Debate
Did Muhammad break the Eighth Commandment?
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Islamic tradition claims divine sanction overrides human law, but from the perspective of the Bible and universal ethics, the taking of property by force is theft.
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Christianity’s ethic forbids stealing, justifying violence or theft by divine right is rejected.
Final Questions for Debate:
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Does divine command ever justify theft, or is the commandment absolute?
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Should morality be context-dependent or universal?
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If Muhammad is claimed to be a prophet in the biblical line, should his actions be held to the standard of the Ten Commandments?
References:
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The Holy Bible (Exodus 20:15, Ephesians 4:28)
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The Quran (8:1, 8:41, 59:6-7)
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Sahih al-Bukhari, Sahih Muslim
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Ibn Ishaq, Sirat Rasul Allah
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W. Montgomery Watt, Muhammad at Medina
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Alfred Guillaume, The Life of Muhammad
Dr. Maxwell Shimba
Shimba Theological Institute
For open and scholarly debate in pursuit of truth.
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