The Late Muhammad: A Greedy, Insatiable, and Selfish Man – An Academic Theological Critique
By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
The character and daily practices of a religious leader—especially one regarded as a prophet—hold immense theological significance. For adherents, the prophet's moral and personal life sets a paradigm of spiritual conduct. In Islamic tradition, Muhammad is held as al-Insan al-Kamil (“the perfect human”). However, when subjected to historical scrutiny and theological analysis, significant inconsistencies and moral deficiencies emerge, challenging his claim to prophetic perfection.
Historical Testimony: Muhammad’s Eating Habits
Citing the historical work Kitabu cha Historia ya Mtume Muhammad by Mohammed Riday of Mombasa, Kenya (p.176, paragraph 5), we read:
"Prophet Muhammad would not eat until he was overtaken by hunger, and even when he did eat, he was never satisfied…"
"This is a prophet of Allah, who, when eating, never seemed to be satisfied, often eating until he was overfull. Beyond this, he was described as selfish in his habits."
Such descriptions from Muslim historical sources themselves point to a portrait of Muhammad that diverges significantly from the traditional narrative of asceticism and generosity. The implication of selfishness and insatiability in a prophet, especially regarding food, demands serious theological reflection.
Quranic Evidence: Restriction and Social Conduct
Surah Al-Ahzab 33:53 provides further insight:
“O you who believe! Do not enter the Prophet’s houses—except when you are permitted for a meal, without waiting for its readiness. But when you are invited, then enter; and when you have eaten, disperse, without seeking to remain for conversation. Verily, that would cause annoyance to the Prophet, and he would be shy of you; but Allah is not shy of [telling you] the truth... And it is not [right] for you to offend the Messenger of Allah, nor to marry his wives after him, ever. Indeed, that would be an enormity in the sight of Allah.”
(Qur'an 33:53)
This verse reveals a Prophet who, far from being hospitable, is so troubled by the presence of guests and extended conversation that divine revelation is invoked to regulate social conduct around his home. The instruction is clear: do not linger after eating, do not engage in casual conversation, and do not “annoy” the Prophet. The Quran, in this context, appears to serve the Prophet’s personal comfort rather than any divine or communal ethical ideal.
Theological Analysis: Selfishness as an Unprophetic Trait
Theologically, selfishness is universally recognized as a vice, not a virtue. In the Judeo-Christian tradition, selfishness is associated with sin and even with Satan. The Bible, for instance, teaches selflessness, hospitality, and generosity as marks of true godliness (see Matthew 25:35; Hebrews 13:2). By contrast, the characteristics described in both historical sources and the Qur’anic text attribute to Muhammad behaviors that contradict prophetic ideals.
Selfishness is a trait of Satan, not of a true Prophet of God.
Implications for Islamic Theology
If the Prophet of Islam is depicted as greedy, never satisfied, and selfish—even necessitating divine revelation to shield himself from his own followers—how can such a figure serve as the model of righteousness for humanity? How does this comport with the Islamic claim that Muhammad was the best example (uswa hasana) for mankind (Qur’an 33:21)?
Furthermore, the contrast with Jesus Christ is profound. Jesus is consistently depicted in the Gospels as generous, self-sacrificing, and inviting all—even to the point of washing his disciples’ feet (John 13:1-17) and feeding the multitudes (Matthew 14:13-21), never using divine revelation to serve his own convenience or personal comfort.
Conclusion
The evidence from Islamic history and the Qur’an itself presents Muhammad as a prophet whose actions and revelations often served personal interests and comfort, not higher moral ideals. This challenges the claim of his moral perfection and raises serious questions for those who seek to follow him as the exemplar of human conduct.
Selfishness and insatiability are not prophetic qualities, but rather marks of spiritual deficiency. If these are the characteristics of Muhammad, then serious reconsideration is required regarding his status as a prophet of the living God.
To my Muslim friends, I ask: Can you truly claim that selfishness and personal comfort—traits more aligned with Satan than with the prophets—should be emulated as a model of divine life?
References:
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Mohammed Riday, Kitabu cha Historia ya Mtume Muhammad, Mombasa, Kenya, p. 176.
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Qur’an, Surah Al-Ahzab 33:53.
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The Holy Bible, Matthew 25:35; Hebrews 13:2; John 13:1-17; Matthew 14:13-21.
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