Muhammad and the Fear of Demonic Influence: A Critical Analysis of Early Islamic Sources
Max Shimba Ministries Org.
Academic Paper | Dated: Friday, May 13, 2016
Abstract
This paper investigates key Islamic texts and traditions that portray the Prophet Muhammad as expressing fear of demonic manipulation and possession. Drawing from Islamic biographical sources, Hadith literature, and classical Islamic commentary, the study raises theological and epistemological questions concerning prophetic authority and spiritual purity. In particular, this work explores the implications of Muhammad's own statements and early Muslim reactions to his mystical experiences—particularly his encounter in the cave of Hira.
Introduction
The foundation of prophetic legitimacy across Abrahamic traditions is often linked to the divine purity and moral clarity of the prophet’s mind and soul. Any suggestion of spiritual corruption or demonic influence is typically seen as disqualifying. Within Islamic tradition, however, several documented narratives raise concerns over the spiritual integrity of Muhammad, the founder of Islam. In the Swahili Islamic book Wakeze Mtume Wakubwa na Wanawe by Sheikh Abdallah Saleh Farsy, Muhammad is quoted as saying:
“I fear my soul may be played with by devils, corrupting my mind and deceiving me...”¹
This statement was made shortly after Muhammad's initial mystical encounter in the cave of Hira, which preceded his claim to prophethood. The psychological and spiritual struggle he experienced during this period has raised enduring questions: To whom was Muhammad sent as a prophet, and who appointed him?
I. The Biographical Record: Muhammad and Possession
One of the earliest biographies of Muhammad, Sirat Rasul Allah by Ibn Ishaq (d. 768 CE), contains reports suggesting that Muhammad's own kin and acquaintances initially interpreted his cave experience as demonic possession. In one passage, the narrative states:
“If this devil (jinn) that has possessed you cannot be exorcised, we shall seek a healer and use all that we have to cure you. Often, a devil (jinn) possesses a man, but he can be removed.”²
Significantly, the record states that Muhammad listened to this proposal attentively, indicating at minimum an openness to the idea of demonic affliction.
II. The Testimony of the Hadith: Jinn and the Prophet
Further insight is found in Sahih Muslim, one of the six canonical hadith collections in Sunni Islam. In Volume 4, Hadith Number 2814, the Prophet Muhammad makes a striking admission:
“There is none among you with whom is not attached a jinn (devil).”
The companions asked, “Even you, O Messenger of Allah?”
He replied, “Even me. But Allah has helped me against him, so he has submitted, and he commands me only to do good.”³
While the Prophet seeks to reassure his followers by claiming divine control over the jinn attached to him, the acknowledgment that such a being was connected to him at all raises difficult questions. In the Judeo-Christian prophetic tradition, such influence would likely disqualify one's claim to divine communication.
III. Theological Implications
The confession of demonic influence, either feared or admitted, presents a profound challenge to the doctrine of Ismah—the Islamic belief in prophetic infallibility and divine protection from error. No prophet in the Old or New Testament ever confessed to such a condition, nor did they imply being under the influence of supernatural evil. The fact that Muhammad's earliest revelations were associated with fear, suicidal ideation (as reported in other Islamic sources), and confusion adds weight to this concern.⁴
Conclusion
As we reflect on these textual accounts, it becomes necessary to evaluate the reliability and spiritual consistency of Muhammad’s claim to prophethood. His own fears and the reaction of those close to him reveal a foundational uncertainty not seen in the prophetic narratives of other monotheistic faiths. The essential question remains: Has there ever been another prophet in recognized scripture who confessed to being manipulated or possessed by Satan, as Muhammad did?
References
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Sheikh Abdallah Saleh Farsy, Wakeze Mtume Wakubwa na Wanawe, pg. 12.
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Ibn Ishaq, Sirat Rasul Allah, trans. A. Guillaume as The Life of Muhammad (Oxford University Press, 1955), pp. 132–133.
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Sahih Muslim, Book 39, Hadith 6759 (Vol. 4, Hadith No. 2814). See also: Riyad as-Salihin and Musnad Ahmad.
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Al-Tabari, The History of al-Tabari, Vol. VI: Muhammad at Mecca, trans. W. M. Watt and M. V. McDonald (SUNY Press, 1988), p. 70. Reports the Prophet's suicidal tendencies after initial revelations.
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