Is Muhammad a True Prophet?

A Scholarly Critical Examination from Islamic Sources**
By Dr. Maxwell Shimba, Shimba Theological Institute

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Abstract

This chapter critically examines the prophethood claims of Muhammad using only authoritative Islamic sources—primarily the Qur’an, the Hadith literature, and the earliest biographical work, Sirat Rasul Allah by Ibn Ishaq. The objective is not to rely on external or polemical material but to allow Islam’s own textual witnesses to speak. The analysis evaluates Muhammad’s experiences, behaviours, and proclaimed revelations in relation to the biblical concept of prophetic authenticity. Key concerns emerge around Muhammad’s early life dedication, susceptibility to spiritual influences, alleged satanic inspiration, psychological instability, moral contradictions, and actions inconsistent with biblical prophetic paradigms. The evidence is arranged thematically and documented with precise citations, allowing scholars and readers to independently verify each component.

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**1. Dedication of Muhammad at Birth to Hubal

(Ibn Ishaq, Life of Muhammad, p. 70)**

Ibn Ishaq records that immediately after Muhammad’s birth, his grandfather `Abd al-Muttalib carried the infant to the center of the Ka’ba, stood before the idol Hubal, and offered a prayer of thanksgiving to Allah for the child’s birth.
This act places Muhammad’s earliest religious association within a polytheistic framework, contrary to biblical prophetic origins, which are invariably marked by devotion to the God of Israel from birth.

Reference: Ibn Ishaq, Sirat Rasul Allah, trans. A. Guillaume, p. 70.

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**2. The Satanic Verses: Satan Placed Words in Muhammad’s Mouth

(Ibn Ishaq, pp. 165–167)**

The most serious challenge to Muhammad’s prophetic claims arises from the satanic verses incident. According to Ibn Ishaq:

• Muhammad desired reconciliation with pagan Quraysh.

• In that emotional state, Satan “put upon his tongue” words praising the pagan goddesses al-Lat, al-Uzza, and Manat.

• Quraysh rejoiced, believing he had validated their gods.

• Muhammad and the Muslims prostrated together with the pagans.

• Gabriel later rebuked Muhammad, stating: “You have recited something I did not bring from God.”

• Muhammad was “grieved” and “feared God greatly.”

• A new revelation (Qur’an 22:52) affirmed that Satan had interfered with every prophet’s desires.

This narrative acknowledges:

1. Direct satanic influence on Muhammad’s prophetic speech.

2. Doctrinal correction of a false revelation.

3. Retraction of verses publicly proclaimed as divine.

Such an episode has no precedent in biblical prophetic tradition, where God explicitly commands prophets to distinguish His words from those of false spirits (Jer. 23:16–32).

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**3. The Mode of Revelation: Jibril Physically Strangled Muhammad

(Sahih Muslim, Vol. 1, pp. 108–110)**

Muhammad’s first encounter with Gabriel is described with striking psychological and physical trauma:

• Gabriel seized Muhammad three times.

• Each time, he “pressed him so hard that he could not bear it.”

• Muhammad fled in terror to Khadija crying “Cover me! Cover me!”

• He confessed: “I fear that something may happen to me.”

In contrast, biblical angelic encounters never involve strangulation or physical harm to prophets. Instead, they begin with the reassurance: “Fear not.”

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**4. Muhammad’s Suicidal Attempts

(Sahih Bukhari, Vol. 9, pp. 83–85, Hadith 6982)**

Following the cessation of revelation after Waraqa’s death, Muhammad experienced a period of profound despair:

• He repeatedly attempted suicide by throwing himself off mountains.

• Each time, Gabriel intervened at the last moment to stop him.

Suicidal ideation is incompatible with biblical prophetic vocation, where prophets are upheld, strengthened, and protected by God even under duress.

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**5. Jibril Surgically Opened Muhammad’s Chest and Removed “Satan”

(Sahih Muslim, Vol. 1, p. 116)**

Hadith literature records a supernatural surgery performed on Muhammad as a child:

• Gabriel tore open Muhammad’s chest.

• He removed a black clot, saying: “This was the measure of Satan in you.”

• He washed the heart in Zamzam water.

The implication is significant: Muhammad required satanic extraction, unlike biblical prophets, who are filled with the Spirit of God from youth (e.g., Samuel, Jeremiah).

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**6. Muhammad Was Bewitched and Lost Cognitive Control

(Sahih Bukhari, Vol. 4, p. 254, Hadith 3175)**

Aisha reports:

• Muhammad was under a spell.

• He imagined doing things he had not done.

This raises theological issues: a prophet whose perceptions are manipulated by sorcery contradicts biblical standards where prophets are safeguarded from such deception (Num. 23:23).

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**7. Muhammad Had a Jinn Companion

(Sahih Muslim, Vol. 8, p. 302)**

Muhammad stated:

• Every person has a jinn companion.

• He too had one.

• He claimed his jinn only commanded him to do good.

Biblically, prophets are accompanied by the Spirit of the Lord, not jinn spirits.

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**8. Marriage to Aisha at Age 6; Consummation at Age 9

(Sahih Muslim Vol. 4, p. 355)**

Aisha states:

• Muhammad married her at age 6.

• Consummated the marriage at age 9.

• Muhammad was 54 years old.

Such conduct conflicts with biblical morality and the standards required of spiritual leaders (1 Timothy 3:1–7).

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**9. Marriage to the Divorced Wife of His Adopted Son

(Qur’an 33:37)**

Muhammad married Zaynab bint Jahsh after Zayd, his adopted son, divorced her. The Qur’an itself records God commanding this marriage—an action inconsistent with biblical restrictions on familial boundaries.

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**10. Muhammad Did Not Possess the Secrets of God

(Qur’an 6:50)**

Muhammad himself declares that he lacks:

• Knowledge of the unseen

• Authority to perform miracles

• Divine secrets reserved by God

True biblical prophets such as Isaiah, Ezekiel, and Daniel were explicitly entrusted with God’s secret counsel.

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**11. Muhammad Confessed Personal Sinfulness

(Qur’an 40:55; 47:19; 48:1–2; 49:1–3)**

The Qur’an requires Muhammad to:

• Seek forgiveness for his sins

• Confess faults

• Repent

Hadith sources confirm:

• Muhammad said there is “a shade over my heart” and he seeks forgiveness 100 times daily (Sahih Muslim 2702).

• His opening prayer asks God to “wash away my sins” like a soiled garment (Sahih Bukhari 744).

In biblical theology, prophets are morally exemplary and do not exhibit persistent moral darkness or inherent spiritual obstruction.

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Conclusion

From an academic and theological standpoint, based entirely upon Islamic textual evidence, the following conclusions emerge:

1. Muhammad’s life displays spiritual influences inconsistent with divine protection—including satanic interference, enchantment, and a personal jinn companion.

2. His revelations include demonstrable errors, later corrected by new revelations.

3. His psychological profile as depicted in Islamic sources involves suicidal tendencies, severe fear, and trauma.

4. His moral actions—particularly concerning marriage and family boundaries—conflict with biblical prophetic ethics.

5. His own confession of ignorance, sinfulness, and lack of divine secrets places him below the standard of biblical prophets.

Therefore, based on the internal evidence of Islam’s own authoritative sources, Muhammad does not meet the theological, moral, or spiritual qualifications of a true prophet of God.