Was Muhammad Demonically Influenced? A Critical Examination

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of Muhammad’s spiritual experiences has been debated for centuries. While Muslims hold him as the “Seal of the Prophets,” many early reports—including those from Islamic sources—raise serious questions about the origin of his revelations. This article critically examines the nature of Muhammad’s experiences, his own confessions of fear and confusion, and the moral consequences of his teachings, in light of biblical and historical evidence.

Muhammad’s Early Experiences: Poet or Possessed?

Islamic historical records state that when Muhammad first received “revelation” in the Cave of Hira, he was left terrified, trembling, and even contemplating suicide. The Qur’an itself records Muhammad’s accusers labeling him as majnun (possessed by jinn) and a poet:

• “By your Lord’s grace, you are not mad [majnun].” (Qur’an 68:2)

• “Or do they say, ‘He is possessed’ (majnun)? Nay, he has brought them the truth.” (Qur’an 23:70)

Sahih Hadith and the Sirah (biography of Muhammad) recount how Muhammad feared he was possessed when he first encountered the spirit in Hira. Ibn Ishaq, the earliest biographer of Muhammad, writes that Muhammad said:

“I thought I was possessed by a jinn, and I wished to throw myself down from a mountain.” (Ibn Ishaq, Sirat Rasul Allah, trans. Guillaume, p. 106)

The Manifestations: Convulsions, Snorting, and Foaming

The Hadith record peculiar physical symptoms when Muhammad received revelation. These include twitching, foaming at the mouth, and roaring like a camel. Sahih al-Bukhari narrates:

“Sometimes the revelation comes to me like the ringing of a bell… and sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.” (Sahih al-Bukhari, Vol. 1, Book 1, Hadith 2)

Another narration states:

“Revelation would descend upon him on an extremely cold day, and yet sweat would be dripping from his forehead.” (Sahih al-Bukhari, Vol. 1, Book 1, Hadith 2)

These symptoms bear closer resemblance to spirit possession described in the New Testament (cf. Mark 9:17–18) than to the orderly and peaceful communication between God and His prophets.

Moral Contradictions in Muhammad’s Life

If Muhammad was indeed sent by God, his life and teachings should align with divine holiness. However, troubling actions attributed to him include:

1. Child Marriage – Marriage to Aisha, reportedly at age six, consummated at age nine (Sahih al-Bukhari, Vol. 7, Book 62, Hadith 64).

2. Domestic Violence – Qur’an 4:34 permits men to “strike” their wives if they are disobedient.

3. Contradiction of Prior Revelation – Muhammad affirmed the Torah and the Gospel (Qur’an 5:46–48), yet his teachings directly contradicted them, especially concerning the crucifixion of Jesus (Qur’an 4:157).

Would a holy God endorse such actions and contradictions?

The Biblical Warning: Another Gospel

The Apostle Paul warned against any “other gospel” preached, even by an angel:

“But even if we, or an angel from heaven, should preach a gospel contrary to the one we preached to you, let him be accursed.” (Galatians 1:8)

Muhammad’s teachings deny Christ’s divinity, crucifixion, and resurrection—all essential doctrines of salvation. By biblical standards, Muhammad introduced “another Jesus” and “another gospel” (2 Corinthians 11:4).

Conclusion

The evidence from the Qur’an, Hadith, and Sira shows Muhammad himself feared possession, while his physical manifestations resembled demonic influence. His moral life and teachings raise serious doubts about divine origin, especially when weighed against the holiness of God revealed in the Bible. For these reasons, Muhammad cannot be considered a true prophet of God. Instead, the biblical warning of deception through false prophets and false gospels appears directly relevant to his case.

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References

• The Qur’an (68:2; 23:70; 5:46–48; 4:157).

• Ibn Ishaq. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. Trans. A. Guillaume. Oxford University Press, 1955.

• Sahih al-Bukhari. Vol. 1, Book 1, Hadith 2; Vol. 7, Book 62, Hadith 64.

• The Holy Bible, King James Version.

• Paul, Galatians 1:8; 2 Corinthians 11:4; Mark 9:17–18.

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📖 Dr. Maxwell Shimba
Shimba Theological Institute

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