By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
The question of prophetic authenticity is central to the legitimacy of any religious movement. In the Islamic tradition, Muhammad is upheld as the "Seal of the Prophets" (Qur’an 33:40), and his revelation is considered final and infallible by the majority of Muslims. Yet, critical scholarship and Islamic historical sources themselves reveal troubling episodes that cast doubt upon this claim—most notably, the so-called "Satanic Verses" incident. This article examines the theological, historical, and logical implications of Muhammad’s confessed encounters with Satanic influence, using Islamic sources and academic analysis to challenge the foundation of his prophethood.
1. The "Satanic Verses" and Muhammad’s Confession
The "Satanic Verses" episode is attested in multiple early Islamic sources, including al-Tabari’s Tarikh (History), Volume 6:111, as referenced in the image above. According to these accounts, Muhammad allegedly recited verses acknowledging pagan deities (al-Lat, al-Uzza, and Manat) as "exalted cranes whose intercession is to be hoped for" (see al-Tabari 6:107-111; Ibn Ishaq, Sirat Rasul Allah, p. 165). Later, Muhammad claimed that these verses were not from God but were "whispered" to him by Satan.
“I have fabricated things against God and have imputed to Him words which He has not spoken.”
— Muhammad, al-Tabari 6:111
This confession raises immediate concerns: If Muhammad, the supposed messenger of Allah, could be deceived by Satan, how many other revelations may have been similarly compromised? Furthermore, how can followers be confident in the authenticity of any revelation Muhammad delivered?
2. Theological Problems: Can God’s Prophet Be Deceived?
The Qur’an itself asserts that God's messengers are protected from Satanic influence:
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“And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.” (Qur’an 22:52)
Ironically, this verse admits the possibility that Satan can, at least temporarily, influence even God's chosen messengers. This stands in stark contrast to the Biblical standard for prophets, where false prophecy is a sign of disqualification (Deuteronomy 18:20-22).
a. Did Muhammad Receive Other Verses from Satan?
If the most significant Qur’anic surahs were vulnerable to corruption by Satanic suggestion, how can the Islamic community trust that other verses have not been similarly compromised? The lack of a mechanism for verifying the divine origin of each revelation, beyond Muhammad's own assertion, makes the entire corpus of the Qur’an open to suspicion.
b. Why Did Allah Not Prevent This?
If Allah is truly all-powerful and all-knowing, why did he allow his final prophet to be so easily deceived by Satan? Should divine omnipotence not guarantee the protection of revelation? The fact that Allah only "abolishes" the satanic verses after their recitation does not inspire confidence in the infallibility of the process.
3. The Confusion Between Gabriel and Satan: A Tragic Dilemma
One of the greatest ironies is Muhammad’s failure to distinguish between Jibreel (Gabriel), the messenger of God, and Satan, the enemy of God. If both can appear and communicate in similar ways, how can the prophet—and by extension, his followers—have any assurance of the source of revelation? This confusion undermines the credibility of all subsequent Islamic teachings.
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Did Jibreel and Satan look alike to Muhammad?
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Why did Muhammad not test the spirits as instructed in Biblical tradition? (1 John 4:1)
The episode reveals a theological crisis: If even the prophet cannot reliably distinguish between divine and demonic communication, no Muslim can be certain of the Qur’an’s authenticity.
4. Scholarly and Historical References
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Al-Tabari, The History of al-Tabari, Vol. 6 (trans. W. Montgomery Watt and M.V. McDonald, SUNY Press, 1987)
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Ibn Ishaq, Sirat Rasul Allah (The Life of Muhammad, trans. A. Guillaume, Oxford University Press, 1955)
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Ibn Sa’d, Kitab al-Tabaqat al-Kabir
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Qur’an 22:52 (admission of Satanic interference)
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Deuteronomy 18:20-22 (Biblical test of prophecy)
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Sahih Bukhari, Volume 1, Book 1, Hadith 3 (Muhammad's encounters with spirits)
Numerous classical Muslim historians did not shy away from these troubling reports, though later apologetics tried to suppress or reinterpret them. Orientalist scholars such as William Muir, Alfred Guillaume, and others have discussed the devastating theological implications for Islam.
5. Conclusion: A Tragedy for Islamic Theology
The admission—found within Islam’s own canonical sources—that Muhammad could (and did) speak under the influence of Satan, fabricating words in the name of God, is a fatal blow to the credibility of his prophethood. If Satan could infiltrate divine revelation once, how can the entire Qur’an or hadith corpus be trusted? Why did Allah, purportedly all-powerful, not intervene until after the event?
This crisis remains unresolved. The integrity of Islamic revelation is thus irreparably undermined by its own historical tradition—a great tragedy for those seeking certainty in the words attributed to God.
References
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Al-Tabari, The History of al-Tabari, Vol. 6, pp. 107-111
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Ibn Ishaq, Sirat Rasul Allah, pp. 165
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The Qur’an 22:52
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Deuteronomy 18:20-22
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Guillaume, A., The Life of Muhammad
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Muir, W., The Life of Mahomet
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Sahih Bukhari, Vol. 1, Book 1, Hadith 3
By Dr. Maxwell Shimba, Shimba Theological Institute
*For further reading, students and scholars are encouraged to review the classical Islamic commentaries (Tafsir), original historical sources, and comparative theological studies.
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