Title: The Death of Muhammad by Poison: A Critical Examination of Prophetic Legitimacy in Light of Islamic Sources
By: Dr. Maxwell Shimba
Max Shimba Ministries Org
Abstract
This paper explores a controversial claim grounded in Islamic primary sources: that the death of the Prophet Muhammad by poison constitutes a divine disqualification of his prophetic office. Drawing on Sahih Bukhari, Tabaqat Ibn Sa'd, and Qur’anic verses such as Surah Al-Haqqah (69:44–47), this study seeks to assess whether Muhammad’s own words and the circumstances surrounding his death align with the Quranic standard for true prophethood or provide internal evidence pointing to false prophecy.
Introduction
Throughout history, the legitimacy of prophetic claims has been subject to both internal and external tests. The Quran presents a litmus test for authentic prophets: they must not fabricate revelations in the name of Allah. If they do, divine retribution is promised. This paper examines the death of Muhammad as described in canonical Islamic texts and raises the question—did Muhammad’s own death by poison fulfill the Quran’s divine criteria for exposing a false prophet?
1. Context: The Poisoning at Khaybar
According to Tabaqat Ibn Sa'd (vol. 2, pp. 249–252), a Jewish woman in Khaybar attempted to poison Muhammad after the Muslim conquest of her community. She offered poisoned meat, explicitly stating her motive:
“I wanted to see if you were a prophet. If you are, it would not harm you. If not, I would relieve the people from you.”
(Tabaqat Ibn Sa'd, p. 249)
This statement frames the event as a divine test—a challenge that the Prophet’s survival would vindicate his divine protection and legitimacy, whereas death would signify divine rejection.
2. Quranic Criteria for a False Prophet: Surah Al-Haqqah 69:44–47
The Quran itself issues a stern warning to anyone who might fabricate revelations:
“And if he had made up about Us some [false] sayings, We would have seized him by the right hand, then We would have cut from him the aorta (jugular vein). And none of you could prevent Us from doing so.”
(Quran 69:44–47)
This verse establishes a standard: if Muhammad were a false prophet, Allah would personally ensure his death by cutting his aorta or jugular vein—a physical, painful form of divine judgment.
3. Muhammad's Own Confession Before Death
Three years after the poisoning incident, during his terminal illness, Muhammad himself drew a connection between his suffering and the poisoned meat:
"O Aisha! I still feel the pain caused by the food I ate at Khaybar, and at this time, I feel as if my aorta is being cut from that poison."
(Sahih Bukhari, Vol. 5, Book 59, Hadith 713)
A nearly identical statement is recorded in Tabaqat Ibn Sa'd (p. 252):
“The Messenger of Allah lived for three years after that until the poison made him so ill that he died… now I feel that the time has come for my jugular vein to be cut.”
Muhammad’s own declaration, using the precise phrase “cutting of the jugular vein,” mirrors the terminology in Quran 69:46.
4. Scholarly Analysis
If we apply the Quranic criteria rigorously, this confession raises serious theological implications:
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Language Symmetry: The Quranic warning (“cut his jugular vein”) is precisely mirrored in Muhammad’s deathbed words.
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Theological Irony: The very test that the Jewish woman posed—whether the poison would affect a true prophet—was seemingly confirmed by Muhammad's prolonged suffering and eventual death.
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No Miraculous Healing: Unlike biblical prophets who were divinely healed or delivered, Muhammad succumbed to the poison over time, which calls into question the traditional claim of prophetic immunity.
5. Conclusion: Internal Evidence for False Prophethood?
From within Islamic sources themselves, an argument can be made that Muhammad failed the Quranic test laid out for authentic prophecy. His death by poison and his personal reference to the cutting of his jugular vein appear to fulfill the Quran’s own stated criteria for divine judgment against a false prophet.
Such internal inconsistencies—when weighed alongside the explicit Quranic and Hadith testimonies—support the critical position that Muhammad’s death by poisoning is not merely a historical footnote, but a theological indictment. This analysis invites Muslims and non-Muslims alike to reconsider the prophetic claims of Muhammad in light of Islam’s own sacred texts.
References
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The Quran, Surah Al-Haqqah (69:44–47)
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Sahih Bukhari, Volume 5, Book 59, Number 713
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Tabaqat Ibn Sa'd, vol. 2, pp. 249–252
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Guillaume, A. (Trans.). The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah
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Al-Tabari. The History of al-Tabari (multiple volumes)
For further theological evaluations or apologetic resources, visit:
www.maxshimbaministries.org
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