Did Prophet Muhammad and His Companions Consume Wild Boar? Yes, they did

Title: An Inquiry into an Unconventional Hadith: Did Prophet Muhammad and His Companions Consume Wild Boar?

By Dr. Max Shimba | Max Shimba Ministries

Abstract:
This article critically examines a rare and controversial narration attributed to Al-Tabar, recorded in Al-Kitaab, Third Edition, Page 136, Hadith 41. The narration claims that Prophet Muhammad (peace be upon him) and his companions consumed the meat of a wild boar during a time of exhaustion and hunger. This paper investigates the hadith’s content, chain of transmission, theological implications, and compatibility with Islamic dietary law (ḥalāl and ḥarām distinctions).

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Introduction

Islamic jurisprudence (fiqh) draws heavily from two foundational sources: the Qur'an and the Hadith (sayings and actions of Prophet Muhammad). The Qur'an explicitly forbids the consumption of pork (Surah al-Baqarah 2:173, Surah al-Ma'idah 5:3, Surah al-An'am 6:145). Therefore, any narration that claims the Prophet of Islam consumed pork raises significant theological and historical questions.

The narration in question is reportedly recorded by Al-Tabar and transmitted via Ibn Ali Bakouri, who attributes it to a statement of ‘Aisha, the wife of the Prophet, regarding an incident in which the Prophet and his companions, after a long journey, allegedly consumed wild boar meat at the house of a woman named Fatimah.

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The Hadith Text and Translation

Arabic Original (As Quoted):
والحديث رواه الطبر ، وردَّه ابن علي بكوري ، فسمع أصحاب رسول الله صلى الله عليه وسلم يقولون: سئم نبي الله وأصحابه من السفر الطويل. وصلوا إلى بيت فاطمة صديقة رفاقها. قال رسول الله: هل عندك ما تأكل؟ أجابت فاطمة بنعم. فسأل رسول الله صلى الله عليه وسلم إذا كان لك فريسة. فاطمة تجيب عندي خنزير بري. فأكل نبي الله وأصحابه لحم الخنزير البري حتى شبعوا.

English Translation:
The hadith is narrated by Al-Tabar and received by Ibn Ali Bakouri, who heard the companions of the Prophet of Allah say: The Prophet of Allah and his companions were weary from a long journey. They arrived at the house of Fatimah, a friend of their companions. The Prophet asked, "Do you have anything to eat?" Fatimah replied, "Yes." The Prophet asked again, "Do you have any prey?" Fatimah answered, "I have a wild boar." Then the Prophet of Allah and his companions ate wild boar meat until they were full.

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Textual and Source Analysis

Upon preliminary review, several red flags emerge:

1. The Source – Al-Tabar:
   The reference to “Al-Tabar” is ambiguous. It is unclear whether the author refers to Al-Ṭabarī (the famous 9th-century historian and exegete) or another lesser-known narrator. No such hadith is found in Al-Ṭabarī’s Tārīkh al-Rusul wa al-Mulūk or his Tafsīr. The name “Ibn Ali Bakouri” is also absent from any well-known isnād (chain of narration) records among Sunni or Shi'a traditions.

2. Contradiction with Qur'anic Law:
   The Qur’an forbids the consumption of pork unequivocally (Qur’an 2:173; 5:3; 6:145; 16:115). Even in situations of necessity (darura), the Qur’an allows eating what is forbidden only when there is no alternative and when it is done out of survival, not desire (2:173). However, the tone of the narration here lacks the severity or desperation of such a context.

3. Isnād and Matn Critique:
   This hadith does not appear in any of the six major hadith collections (Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood, Sunan al-Tirmidhi, Sunan al-Nasa’i, Sunan Ibn Majah), nor does it appear in known da‘if (weak) compilations. The isnād (chain of narrators) is both obscure and unverifiable, thus failing the criterion of sahih (authentic) or even hasan (acceptable).

4. Terminology and Anachronism:
   The use of the phrase "wild boar" (khinzīr barrī) is highly unusual in classical Arabic hadith literature. Moreover, the name “Fatimah,” while common, may imply a conflation with Fatimah al-Zahra (daughter of the Prophet), which further complicates the narrative.

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Theological and Doctrinal Implications

If accepted as authentic, this narration would directly contradict the Prophet’s teachings and Qur’anic revelation. However, Islamic theology maintains that the Prophet was protected (ma‘sūm) from sin and from violating divine law knowingly. The consumption of pork—wild or domesticated—is strictly ḥarām. To suggest the Prophet did otherwise undermines both his prophetic authority and the integrity of the Qur’anic revelation.

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Conclusion

Upon textual, contextual, and theological scrutiny, this narration must be classified as fabricated (mawdū‘) or inauthentic. It is unsupported by any reliable chain of transmission and stands in stark contradiction to foundational Islamic teachings. It may represent a later polemical insertion or a forgery designed to provoke controversy.

Scholars and students of comparative religion must approach such claims with academic rigor and a critical eye toward historical methodology, isnād science, and theological coherence.

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References

1. The Qur'an: Surah al-Baqarah 2:173, Surah al-Ma'idah 5:3, Surah al-An'am 6:145, Surah al-Nahl 16:115

2. Al-Ṭabarī, Tārīkh al-Rusul wa al-Mulūk, ed. M. J. de Goeje

3. Al-Nawawi, Sharh Sahih Muslim

4. Ibn Hajar al-Asqalani, Lisan al-Mizan

5. Goldziher, Ignaz. Muslim Studies, Vol. 2

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Shalom,
Dr. Max Shimba
Max Shimba Ministries
www.maxshimbaministries.org

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