Prophet Muhammad as a Sinner

Prophet Muhammad as a Sinner: An Academic and Theological Analysis

Introduction

While the Christian Scriptures declare Jesus Christ to be sinless (Hebrews 4:15; 2 Corinthians 5:21), both the Qur’an and the Hadith present a markedly different portrait of the Prophet Muhammad. This article systematically examines canonical Islamic sources to highlight instances where Muhammad is depicted as a sinner—requiring forgiveness, participating in violence, and engaging in morally questionable acts. The analysis will compare these findings with the Christian concept of the sinlessness of Christ, raising theological and ethical questions about the implications for soteriology in Islam and Christianity.

1. Muhammad’s Participation in Raids and the Acquisition of Spoils

1.1 Historical Context

Early Islamic history documents several military raids (ghazawat) led or sanctioned by Muhammad, during which the property of others was seized and captives were taken. According to Sahih al-Bukhari, Volume 3, Book 37, Number 495, “When Allah made the Prophet rich through victories, one-fifth of the war booty was placed in the treasury.” Likewise, Sahih Muslim, Volume 2, Book 5, Chapter 401, Number 2348, states that Muhammad’s family shared in the spoils of war.

The first recorded act of plundering by Muslims, known as the Nakhla Raid, occurred during the sacred months, a period traditionally respected for the cessation of hostilities. During this raid, Muhammad’s followers attacked a Quraysh caravan, killed a man, and enslaved the survivors, seizing their property (see Watt, 1956, Muhammad at Mecca, p. 136). Muhammad himself later led the significant Battle of Badr, where further spoils were gained (Qur’an 8:1, 8:41).

At the conquest of the Jewish settlement of Khaybar, Muhammad and his followers again obtained considerable wealth and took women as captives (Sahih al-Bukhari, Vol. 5, Book 59, No. 512; Ibn Ishaq, Sirat Rasul Allah, pp. 510–515). Notably, after the siege of Banu Qurayza, between 700–900 men were executed, and women and children were taken as slaves (Ibn Ishaq, Sirat Rasul Allah, pp. 464–466; al-Tabari, History, vol. 8, pp. 35–40).

1.2 Moral and Theological Assessment

From an ethical standpoint, such actions are considered grave sins by Christian standards, as they involve violence, theft, and the violation of the dignity and rights of others (Exodus 20:13, 15; Matthew 5:44). The New Testament’s Jesus, by contrast, is presented as rejecting violence (Matthew 26:52) and commanding love even for enemies.

2. Muhammad’s Admission of Sin and the Command to Seek Forgiveness

2.1 Qur’anic Directives

The Qur’an explicitly records Allah instructing Muhammad to seek forgiveness for his sins. Surah Ghafir (40:55) states:

“So be patient, [O Muhammad]. Indeed, the promise of Allah is truth. And ask forgiveness for your sin and exalt [Allah] with praise of your Lord in the evening and the morning.” (Sahih International translation)

Similarly, Surah al-Fath (48:1–2) reads:

“Indeed, We have given you, [O Muhammad], a clear conquest. That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

2.2 Hadith Testimony

The Sahih Muslim, Vol. 1, Book 4, Chapter 268, Number 1695, records Muhammad’s prayer:

“I have wronged myself and made repentance for my sins. Forgive my sins...”

Other hadiths reinforce this, including Sahih al-Bukhari Vol. 1, Book 2, Chapter 13, Number 19, and Vol. 8, Book 75, Number 319, where Muhammad repeatedly asks for forgiveness. In several narrations, he admits to seeking forgiveness over seventy times a day (Sahih al-Bukhari Vol. 8, Book 75, Number 319).

2.3 Punitive Actions

Grave punishments for criminals are reported in the hadiths, such as amputating hands and feet, gouging out eyes, and denying water until death (Sahih al-Bukhari, Vol. 8, Book 82, Numbers 794-796; Fiqh us-Sunnah, Vol. 1, p. 133). Such acts, in a Christian moral framework, would be considered inhumane and sinful.

3. Theological Implications: The Problem of Sin and Atonement in Islam and Christianity

The frequent Qur’anic and hadith references to Muhammad’s need for forgiveness and the acts attributed to him contrast sharply with the Christian doctrine of Christ’s sinlessness. In Christian theology, Jesus claims to pay the penalty for humanity’s sins (John 1:29; Romans 5:8; 1 Peter 2:22–24), providing a unique model for redemption.

In Islam, no teaching asserts that Muhammad or anyone else pays for the sins of others; rather, forgiveness is based on Allah’s mercy, with no objective atonement (Qur’an 39:53). This raises questions about the justice of God and the means by which sins are actually remitted.

4. Contemporary Reflections

Modern events have shown some Muslims justifying acts of violence by citing the Prophet’s actions as precedent, particularly in regions such as Sudan, Nigeria, and Indonesia. Conversely, when Christians perpetrate violence, it is often condemned as contrary to Christ’s teachings. Rarely is similar criticism leveled against Muslims who emulate the Prophet’s example in violence.

It is vital for honest interfaith dialogue to confront these realities. Acts of violence, especially against those who worship God, should be unequivocally condemned regardless of the religious identity of the perpetrator. The model set by a religion’s founder profoundly impacts its adherents’ morality and worldview.

Conclusion

The evidence from both the Qur’an and hadith literature unmistakably portrays Muhammad as a sinner who repeatedly seeks forgiveness for his transgressions. His participation in violence, acquisition of spoils, and admission of sin set him apart from the Christ of the New Testament, who is depicted as sinless and the redeemer of humanity.
The ultimate question for Muslims remains: “Who pays for your sins?” Christianity offers an answer in Christ. Islam, by contrast, leaves the question open, relying on Allah’s discretion rather than atonement.

The invitation stands: Come to the living Jesus, the true Savior, who alone offers forgiveness and eternal life.

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Reflection:
Take action.
Be saved.

Max Shimba Ministries Org.
May 26, 2015

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References

• The Holy Bible, New International Version

• The Qur’an, Sahih International Translation

• Sahih al-Bukhari, various volumes and hadith numbers as cited above

• Sahih Muslim, various volumes and hadith numbers as cited above

• Ibn Ishaq, Sirat Rasul Allah

• Al-Tabari, The History of al-Tabari

• Fiqh us-Sunnah, Sayyid Sabiq, Vol. 1

• Watt, W. Montgomery. Muhammad at Mecca. Oxford University Press, 1956.

• Peters, F.E. Muhammad and the Origins of Islam. State University of New York Press, 1994.

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Correspondence:
Max Shimba Ministries Org.
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