Debate:
Presented by Dr. Maxwell Shimba
Shimba Theological Institute
Introduction
This debate seeks to rigorously examine the controversial claim that the Qur’an and authentic Hadiths provide evidence for Muhammad being identified as a false prophet by Allah Himself. The discussion will present both sides of the argument, encouraging scholarly discourse and critical engagement with the primary Islamic sources.
Proposition: The Qur’an and Hadith Indicate Muhammad Was a False Prophet
A. Scriptural Evidence from the Qur’an
The Qur’an provides the following passage:
“And if [the Messenger] 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.”
(Qur’an 69:44–46, Sahih International Translation)
Analysis:
This text is unambiguous: If Muhammad, the Messenger, were to fabricate revelations, Allah would punish him by cutting his "aorta," the main artery of the heart, a fatal blow. This establishes a divine litmus test for prophetic authenticity—should Muhammad die by such means, it could be perceived as evidence of divine judgment.
B. Testimony from Hadith Literature
1. Sahih Bukhari 5:59:713
At the end of his life, Muhammad reportedly said:
“I feel as if my aorta is being cut from this poison.”
2. Abu Dawud 34:4498
Another narration echoes this:
“I feel as if my aorta is being severed.”
Analysis:
According to Islamic tradition, Muhammad died after suffering for some time from the effects of poisoning. His own words invoke the very sign outlined in the Qur’an—his aorta being cut—which could be interpreted as fulfillment of Allah’s stated method of dealing with a false prophet.
C. The Logical Question
If the Qur’an states that a false prophet’s aorta will be cut, and Muhammad himself claimed such an experience as he died, does this not constitute evidence, by the Qur’an’s own standard, that he was a false prophet?
Why then do Muslims continue to follow Muhammad if, by this standard, he fits the Qur’an’s definition of a false prophet?
Counterargument: Orthodox Islamic Response
A balanced debate must present counterpoints as articulated by Muslim scholars and apologists.
A. Context and Interpretation
Muslim scholars argue that Qur’an 69:44–46 is a hypothetical warning, not a prophecy or historical prediction. The purpose of the passage is to underscore the severity of fabricating revelation, not to assert that Muhammad would actually do so. There is no evidence, they maintain, that Muhammad invented revelation.
B. Nature of Muhammad’s Death
Muslim tradition holds that Muhammad’s death was ultimately natural, even though he suffered effects from poison. The mention of the aorta is metaphorical, describing the intensity of pain rather than a literal fulfillment of the Qur’anic warning.
Scholarly References:
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Ibn Kathir and Tafsir al-Jalalayn both emphasize the hypothetical nature of Qur’an 69:44–46.
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The poisoning incident (after the Battle of Khaybar) did not immediately cause Muhammad’s death, but only weakened him over time, according to most biographical sources.
C. Prophet as Martyr
Some Islamic scholars reinterpret Muhammad’s suffering from poison as a sign of his status as a martyr (shahid), rather than as evidence of falsity or divine punishment.
D. Theological Safeguards
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Muslims cite numerous other Qur’anic passages declaring Muhammad as a true prophet (e.g., Qur’an 33:40, 7:157).
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The verse is considered part of the Qur’an’s rhetorical style, warning not only Muhammad but all would-be false prophets throughout history.
Rebuttal: Critical Reflections
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Literal vs. Metaphorical:
The Hadiths indicate that Muhammad himself invoked the language of the Qur’anic warning at his death. The coincidence invites further scrutiny as to whether this can be dismissed as merely metaphorical. -
Consistency of Standards:
If a clear sign is given in scripture, and the sign is reportedly fulfilled, is it intellectually honest to reinterpret that sign only when it becomes problematic for doctrinal beliefs? -
Burden of Proof:
If the Qur’an sets a test for a false prophet, should it not be applied consistently, even if the results are uncomfortable?
Conclusion
This debate illustrates the complexity of interpreting scriptural texts and historical reports. The question remains deeply challenging:
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Does the conjunction of Qur’an 69:44–46 and Muhammad’s own death testimony suggest, by the Qur’an’s own standard, that he was a false prophet?
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Or does orthodox Islamic exegesis satisfactorily explain away the apparent contradiction?
Scholars and seekers are encouraged to examine the evidence with intellectual honesty, utilizing rigorous critical methodologies and a commitment to truth.
References
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The Qur’an, Sahih International translation.
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Sahih Bukhari 5:59:713.
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Abu Dawud 34:4498.
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Tafsir Ibn Kathir, Tafsir al-Jalalayn.
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Sirat Ibn Ishaq, Al-Tabari’s History.
Question for Further Debate:
Should one accept a religious claim solely on faith, or must it be tested against the explicit standards set by its own scriptures?
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