Did Muhammad Break the Tenth Commandment?

A Scholarly and Theological Critique

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction: The Tenth Commandment in Biblical Theology

The Tenth Commandment, as found in Exodus 20:17 and Deuteronomy 5:21, reads:

“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”

Coveting is fundamentally an issue of the heart—a desire for what rightfully belongs to another. This commandment is unique in its inward focus, emphasizing not just action but internal intent and desire. In Christian tradition, coveting is seen as the root of many outward sins, linking the Tenth Commandment to the spirit of all others.

Islamic View: Desire, Possession, and Prophetic Privilege

Islam, as taught in the Qur’an and Hadith, also warns against envy (hasad) and excessive worldly desire. However, the prophetic biography of Muhammad presents several narratives that raise important theological questions for interfaith dialogue. The core question is: Did Muhammad, as described in Islamic sources, transgress the heart and spirit of the Tenth Commandment?

Debate Framework: Comparative Analysis

Affirmative Position: Evidence That Muhammad Broke the Tenth Commandment

1. The Incident of Zayd and Zaynab (Qur’an 33:36-40)

   • Biblical Parallels: The most direct challenge arises from Muhammad’s marriage to Zaynab bint Jahsh, formerly the wife of his adopted son, Zayd bin Harithah. Early Islamic sources (see Sahih al-Bukhari, Sahih Muslim, Tafsir Ibn Kathir) record that Muhammad saw Zaynab and was struck by her beauty. Subsequently, Zayd divorced her and Muhammad married her by divine command (Qur’an 33:37).

   • Theological Critique: Critics argue this event exemplifies coveting another’s wife, violating the Tenth Commandment’s explicit prohibition. While Islam permits marriage after divorce, the sequence of admiration, divorce, and remarriage raises suspicion of covetous intent.

   • Moral and Prophetic Example: In the Bible, King David’s coveting Bathsheba leads to condemnation and judgment (2 Samuel 11–12). Should not Muhammad, as the “Seal of the Prophets,” be held to the same moral standard?

2. Prophetic Privileges and Possession (Qur’an 33:50)

   • Sexual and Material Privileges: The Qur’an grants Muhammad unique privileges regarding women and property not afforded to other Muslims (Qur’an 33:50, 4:3; Hadith in Sahih Muslim and Sahih al-Bukhari). Critics claim these privileges reflect a desire for what others possess and institutionalize covetousness at the highest level.

   • Envy or Divine Exception? Detractors argue that invoking divine sanction for personal benefit is a spiritual violation of the Tenth Commandment’s prohibition against covetousness.

3. Spoils of War and Property (Qur’an 8:41; 59:6-7)

   • Distribution of Spoils: Muhammad’s share of war spoils (fay’) is outlined in Qur’anic verses, often favoring the Prophet himself. Critics see this as further evidence of covetous acquisition, justified by revelation.

Negative Position: Islamic Defense and Contextualization

1. Islamic Ethics on Desire and Justice

   • Distinction Between Desire and Action: Islamic jurisprudence distinguishes between fleeting desire (which is not blameworthy) and acting upon sinful covetousness. Defenders argue that Muhammad’s actions were governed by divine instruction, not personal greed.

   • Marriage to Zaynab: Muslim scholars maintain that the marriage to Zaynab was divinely ordained to abrogate the Arab taboo against marrying an adopted son’s former wife, not driven by lust or covetousness. The Qur’an presents it as a legal reform, not personal desire (Qur’an 33:37).

   • Prophetic Infallibility: Islamic theology posits the infallibility (ismah) of prophets, asserting that any act is by Allah’s will and beyond moral reproach by human standards.

2. Differentiating Old Testament and Qur’anic Law

   • No Identical Prohibition: Some apologists assert that while the Qur’an warns against envy and injustice, it does not codify the Tenth Commandment as found in the Torah. Thus, Muhammad cannot be measured by Biblical standards alien to the Islamic worldview.

   • Ethical Context: The socio-historical context of 7th-century Arabia differs from that of Israel under Moses. Actions taken by Muhammad must be understood within their historical and legal context.

Critical Evaluation: Which Standard Applies?

• Universal Moral Law or Relative Ethics?
  The debate hinges on whether the Tenth Commandment represents a universal moral law binding on all true prophets, or whether prophetic actions are contextually exempt under new dispensations.

• The Problem of Prophetic Example:
  If Muhammad’s example contradicts the ethical standard given by previous prophets (such as Moses and Jesus), what does this say about his claim to be the final and greatest messenger?

• Spiritual Integrity:
  The commandment against coveting is ultimately about the alignment of the heart with God’s will. Did Muhammad, by his actions as preserved in Islamic tradition, demonstrate or contradict this standard?

Conclusion: An Invitation to Further Dialogue

This analysis, rooted in both scriptural comparison and historical critique, challenges the Islamic position on prophetic conduct and the integrity of Muhammad’s example regarding the Tenth Commandment. For Christians, the issue is not merely legalistic, but profoundly spiritual—centered on whether the prophetic heart reflects God’s character.

Questions for Debate:

1. Should Muhammad’s actions be judged by the ethical standards of the Ten Commandments?

2. Do the incidents recorded in Islamic tradition constitute a breach of the Tenth Commandment?

3. Is divine privilege a valid exemption from moral law, or does it expose a theological double standard?

References:

• The Holy Bible: Exodus 20:17; Deuteronomy 5:21; 2 Samuel 11–12

• The Qur’an: 4:3, 8:41, 33:36-50, 59:6-7

• Sahih al-Bukhari, Sahih Muslim, Tafsir Ibn Kathir, Al-Tabari

• Jonathan A.C. Brown, Misquoting Muhammad (Oneworld, 2014)

• William Lane Craig, Reasonable Faith

• Norman L. Geisler & Abdul Saleeb, Answering Islam

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Dr. Maxwell Shimba
Shimba Theological Institute