Few figures in religious history have left as significant a legacy as the Prophet Muhammad (ﷺ), whose teachings profoundly shaped Islamic civilisation. Nevertheless, persistent misconceptions, often stemming from misinterpretations of Quranic verses and hadiths, seek to challenge his integrity. Among these is the notion that divine retribution befell the Prophet (ﷺ) for alleged falsehoods, as purported by some citing Surah al-Haqqah (69:44 – 46).
The circumstances surrounding the passing of the Prophet (peace be upon him) have sparked debate, with critics frequently pointing to alleged poisoning as evidence against his prophethood. This article seeks to scrutinize these assertions by meticulously analyzing historical and medical evidence. A rigorous examination of primary Islamic sources and contemporary medical insights aims to elucidate the truth behind such claims, providing clarity and reaffirming the Prophet’s unblemished integrity and prophetic authenticity.
Quranic Analysis : Surah al-Haqqah (69:44 – 46)
A. Contextual Interpretation
The verses in question from Surah al-Haqqah state :
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦
Wa law taqawwala ‘alaynā ba‘ḍa al-aqāwīli (44)
La’akhaẓnā min’hu bi-al-yamīn (45)
Thumma laqaṭa‘nā min’hu al-watīn (46)
Translation :
“And if Muhammad 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.“1
Critics often misrepresent these verses to suggest that Muhammad (ﷺ) made up divine revelations. However, a closer look shows the hypothetical nature of the clause, making it clear that this scenario did not and could not have occurred. The rhetorical construct serves to emphasize the absolute truthfulness and divine protection given to the Prophet (ﷺ). This severe hypothetical consequence is a testament to the sanctity and integrity of the divine message he conveyed.
Moreover, the Quran itself states that the Prophet had completed his mission :
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
Al-yawma akmaltu lakum dīnakum wa atmāmtu ‘alaykum ni‘matī wa raḍītu lakumu-l-Islāma dīna
Translation :
“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion.“2
Given this declaration of the completion of the religion of Islam, the logic of claiming that he died due to the threat in Surah al-Haqqah (69:44 – 46) is flawed. The completion of his mission contradicts any assertion that his death was a result of divine retribution for falsehood.
Hadith Analysis : The Prophet’s Suffering
The suffering of the Prophet (ﷺ) due to the poisoned meat he consumed at Khaybar is well-documented in Islamic sources. Critics often misinterpret these accounts to suggest a connection with the Quranic warning in Surah al-Haqqah, but a closer examination reveals a different narrative. The hadiths reports highlight the Prophet’s immense resilience and the metaphorical language used to describe his suffering, rather than implying any divine retribution.
A. Sahih al-Bukhari and Sunan Abi Dawud
The hadith from Sahih al-Bukhari reports3 :
يَا عَائِشَةُ مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الَّذِي أَكَلْتُ بِخَيْبَرَ، فَهَذَا أَوَانُ وَجَدْتُ انْقِطَاعَ أَبْهَرِي مِنْ ذَلِكَ السَّمِّ
Yā ‘Ā’ishah ! Mā azālu ajidu ʾalam aṭ-ṭa‘ām allaḏī akaltu bi-Khaybar, fa-hādhā awānu wajadtu inqiṭā‘a abharī min dha-l-samm.
Translation :
“O ‘Aisha ! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison.”
Another relevant hadith in Sunan Abi Dawud4 provides further context :
حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ، عَنْ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْبَلُ الْهَدِيَّةَ وَلاَ يَأْكُلُ الصَّدَقَةَ . وَحَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ فِي مَوْضِعٍ آخَرَ عَنْ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ أَبِي سَلَمَةَ وَلَمْ يَذْكُرْ أَبَا هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْبَلُ الْهَدِيَّةَ وَلاَ يَأْكُلُ الصَّدَقَةَ . زَادَ فَأَهْدَتْ لَهُ يَهُودِيَّةٌ بِخَيْبَرَ شَاةً مَصْلِيَّةً سَمَّتْهَا فَأَكَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنْهَا وَأَكَلَ الْقَوْمُ فَقَالَ ” ارْفَعُوا أَيْدِيَكُمْ فَإِنَّهَا أَخْبَرَتْنِي أَنَّهَا مَسْمُومَةٌ ” . فَمَاتَ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ الأَنْصَارِيُّ فَأَرْسَلَ إِلَى الْيَهُودِيَّةِ ” مَا حَمَلَكِ عَلَى الَّذِي صَنَعْتِ ” . قَالَتْ إِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ الَّذِي صَنَعْتُ وَإِنْ كُنْتَ مَلِكًا أَرَحْتُ النَّاسَ مِنْكَ . فَأَمَرَ بِهَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقُتِلَتْ ثُمَّ قَالَ فِي وَجَعِهِ الَّذِي مَاتَ فِيهِ ” مَا زِلْتُ أَجِدُ مِنَ الأَكْلَةِ الَّتِي أَكَلْتُ بِخَيْبَرَ فَهَذَا أَوَانُ قَطَعَتْ أَبْهَرِي ” .
Haddathanā Wahbu bnu Baqiyyah, ‘an Khālid, ‘an Muḥammad bni ‘Amr, ‘an Abī Salamah, ‘an Abī Hurayrah, qāla kāna Rasūlu-llāhi ṣalla-llāhu ‘alayhi wa sallam yaqbal al-hadiyyah wa lā ya’kul aṣ-ṣadaqah. Wa haddathanā Wahbu bnu Baqiyyah fī mawḍi‘in ākhara ‘an Khālid, ‘an Muḥammad bni ‘Amr, ‘an Abī Salamah wa lam yadkur Abā Hurayrah, qāla kāna Rasūlu-llāhi ṣalla-llāhu ‘alayhi wa sallam yaqbal al-hadiyyah wa lā ya’kul aṣ-ṣadaqah. Zāda fa-’ahdat lahu yahūdiyyah bi-Khaybar shāh maṣliyah sammathā fa-’akala Rasūlu-llāhi ṣalla-llāhu ‘alayhi wa sallam minhā wa ‘akal al-qawm fa-qāla “irfa‘ū aydiyakum fa-’innahā akhbartanī annahā masmūmah.” Fa-māta Bishr bnu al-Barā’ bnu Ma‘rūr al-Anṣārī fa-’arsala ilā al-yahūdiyyah “mā ḥamalaki ‘alā alladhī ṣana‘tī?” Qālat in kunta nabiyyan lam yaḍurraka alladhī ṣana‘tu wa in kunta malikan araḥtu an-nāsa minka. Fa-’amara bihā Rasūlu-llāhi ṣalla-llāhu ‘alayhi wa sallam fa-qutilat thumma qāla fī waja‘ihi alladhī māta fīhi “mā zilta ajidu mina al-aklah allati akaltu bi-Khaybar fa-hādhā awān qata‘at abharī.”
Translation :
Narrated Abu Hurairah :
“The Messenger of Allah (ﷺ) would accept a present, but would not accept alms (sadaqah)… So a Jewess presented him at Khaybar with a roasted sheep which she had poisoned. The Messenger of Allah (ﷺ) ate of it and the people also ate. He then said : Take away your hands (from the food), for it has informed me that it is poisoned. Bishr ibn al-Bara’ ibn Ma’rur al-Ansari died. So he (the Prophet) sent for the Jewess (and said to her): What motivated you to do the work you have done ? She said : If you were a prophet, it would not harm you ; but if you were a king, I should rid the people of you. The Messenger of Allah (ﷺ) then ordered regarding her and she was killed. He then said about the pain of which he died : I continued to feel pain from the morsel which I had eaten at Khaybar. This is the time when it has cut off my aorta.”
These hadiths provide crucial context for understanding the nature of the Prophet’s suffering and its metaphorical implications. They reveal the Prophet’s (ﷺ) resilience and the intense physical pain he endured, reflecting his human vulnerability while emphasizing his steadfast faith and divine mission.
B. Metaphorical Language and Misinterpretations
These hadith narrations describe the Prophet’s (ﷺ) suffering due to poisoned meat he consumed at Khaibar. Critics misinterpret these texts to align with the Quranic warning in Surah al-Haqqah, suggesting falsehood. However, the language used in these hadith is metaphorical, depicting the intense pain the Prophet experienced rather than implying divine retribution.
The poison had immediately killed the Companion, Bishr ibn al-Bara’, but the Prophet (ﷺ) survived for three years, indicating he did not die from the poisoning directly . Historical sources affirm that the Prophet passed away due to a high fever,5 not from poisoning, further discrediting the claim that he died from the poison.
The Jewess responsible for the poisoning acknowledged that had Muhammad (ﷺ) been a false prophet, he would have perished from the poison. Her statement and the Prophet’s survival affirmed his divine protection and true prophethood.
Additionally, it should be noted that the Prophet (ﷺ) lived for approximately three more years after the incident, maintaining a healthy and active life. He participated in battles, continued his daily worship, and exhibited no significant changes in his routine. It is irrational to assert that a fever and migraine experienced three years later were the direct effects of the poison.
Furthermore, the translation of “aorta” in English for both “al-Watīn” and “al-Abhar” is not entirely accurate and fails to capture the precise anatomical and metaphorical nuances intended in the original Arabic. More accurate translations would be “vital artery” for “al-Watīn” and “major artery” for “al-Abhar,” a distinction which we will elaborate upon in a subsequent section.
Historical Context and Sirah Sources
A. Chronology of Events
The poisoning incident at Khaibar occurred three years before the Prophet’s passing. As recorded by Ibn al-Qayyim :
“Indeed, the Prophet ate the meat (poisoned) and he lived for three years (after the event) until he got sick and passed away.“6
Had the Quranic warning intended an immediate death as a consequence of falsehood, the Prophet’s three-year survival post-poisoning invalidates the critics’ allegations. This historical context is crucial for understanding the timing and nature of the Prophet’s suffering.
B. Confirmation from Biographers
Prominent biographers such as Ibn Ishaq and Ibn Hisham document that the Prophet’s death was due to a high fever, not poisoning. These accounts are consistent across multiple historical sources, affirming that the Prophet lived an active life until his final illness, during which he continued to lead prayers and fulfill his responsibilities.
Medical Perspective : Watīn and Abhar
A. Anatomical Clarifications
Understanding the terms “al-Watīn” (الوتين) and “al-Abhar” (الأبهر) is crucial in the context of Quranic and hadith literature. These terms refer to significant blood vessels within the human body, and their correct identification is necessary for accurate interpretation of the texts.
“Al-Watīn” is commonly translated as the aorta, particularly the thoracic aorta. This translation is misleading as it doesn’t fully capture the essence of the term. The thoracic aorta is the main artery that carries oxygenated blood from the heart to the rest of the body. In modern medical terminology, the thoracic aorta includes the ascending aorta, the aortic arch, and the descending thoracic aorta. However, the term “Al-Watīn” more accurately refers to the vital artery that, if severed, results in immediate death. A more precise translation would be “the life artery” or “vital artery” to convey its critical importance to survival.
“Al-Abhar,” on the other hand, refers to significant veins or arteries, particularly those in the back or deep within the heart. In modern medical terms, it could refer to the abdominal aorta, which is the continuation of the thoracic aorta as it passes through the diaphragm into the abdomen. The abdominal aorta supplies oxygenated blood to the lower body and vital organs. Recognizing these distinctions clarifies the appropriate contexts in which these terms are used in the Quran and hadith. The term “al-Abhar” should be translated more accurately as “the major artery” or “principal artery” to better reflect its anatomical significance.
Ibn al-Athir explains the term “al-Abhar” as follows9 :
فِيهِ « مَا زَالَتْ أكْلَةُ خَيْبَرَ تُعادُّني فَهَذَا أوانُ قَطَعَتْ أَبْهَرِي » الأَبْهَر عِرْقٌ فِي الظَّهْرِ، وَهُمَا أَبْهَرَان. وَقِيلَ هُمَا الْأَكْحَلَانِ اللَّذَانِ فِي الذِّرَاعَيْنِ. وَقِيلَ هُوَ عرقُ مُسْتَبْطِنُ الْقَلْبَ فَإِذَا انْقَطَعَ لَمْ تَبْقَ مَعَهُ حَيَاةٌ. وَقِيلَ الأَبْهَر عِرْقٌ مَنْشَؤُهُ مِنَ الرَّأْسِ وَيَمْتَدُّ إِلَى الْقَدَمِ، وَلَهُ شرايينُ تَتَّصِلُ بِأَكْثَرِ الْأَطْرَافِ وَالْبَدَنِ، فَالَّذِي فِي الرَّأْسِ مِنْهُ يُسَمَّى النّأمَةَ، وَمِنْهُ قَوْلُهُمْ: أسكَتَ اللَّهُ نَأْمَتَهُ أَيْ أَمَاتَهُ، وَيَمْتَدُّ إِلَى الْحَلْقِ فَيُسَمَّى فِيهِ الْوَرِيدَ، وَيَمْتَدُّ إِلَى الصَّدْرِ فيسمَّى الأَبْهَر، وَيَمْتَدُّ إِلَى الظَّهْرِ فيسمَّى الوَتِينَ، والفُؤَادُ معلَّقٌ بِهِ، ويمتدُّ إِلَى الْفَخِذِ فيسمَّى النَّسَا، وَيَمْتَدُّ إِلَى السَّاقِ فيسمَّى الصَّافِنَ. وَالْهَمْزَةُ فِي الْأَبْهَرِ زَائِدَةٌ. وَأَوْرَدْنَاهُ هَاهُنَا لِأَجْلِ اللَّفْظِ. وَيَجُوزُ فِي « أَوَانُ» الضَّمُّ وَالْفَتْحُ: فَالضَّمُّ لِأَنَّهُ خَبَرُ الْمُبْتَدَأِ، وَالْفَتْحُ عَلَى الْبِنَاءِ لِإِضَافَتِهِ إِلَى مَبْنِيٍّ، كَقَوْلِهِ:
Fīhi « mā zālat aklatu Khaybar tuʿāddunī fahādhā awānu qaṭaʿat abharī » al-abhar ʿirq fī al-ẓahr, wa-humā abharān. Wa-qīla humā al-akhalān alladhān fī al-dhirāʿayn. Wa-qīla huwa ʿirq mustabṭin al-qalb fa-idhā inqaṭaʿa lam tabqa maʿahu ḥayāh. Wa-qīla al-abhar ʿirq man sha’uhu min al-raʾs wa-yamtaddu ilā al-qadam, wa-lahu sharāyīn ta-tṭasil bi-akthar al-aṭrāf wa-al-badan, fa-alladhī fī al-raʾs minhu yusammā al-naʾmah, wa-minhu qawluhum : askata-llāhu naʾmatahu ay amātahu, wa-yamtaddu ilā al-ḥalq fa-yusammā fīhi al-warīd, wa-yamtaddu ilā al-ṣadr fa-yusammā al-abhar, wa-yamtaddu ilā al-ẓahr fa-yusammā al-watīn, wa-al-fuʾād muʿallaqun bihi, wa-yamtaddu ilā al-fakhidh fa-yusammā al-nasā, wa-yamtaddu ilā al-sāq fa-yusammā al-ṣāfin. Wa-al-hamzah fī al-abhar zāʾidah. Wa-awrādnāhu hāhunā li-ajli al-lafẓ. Wa-yajūzu fī « awānu » al-ḍammu wa-al-fatḥ : fa-al-ḍammu li-annah khabaru al-mubtadaʾ, wa-al-fatḥu ʿalā al-bināʾ li-iḍāfatihi ilā mabnīn, ka-qawlihi :
Translation :
“In it : ‘The effects of Khaybar’s meal have continued to affect me, and now is the time when it has severed my abhar.’ The abhar is a vein in the back, and they are two abharān. It has also been said that they are the akhal veins in the arms. It is also said to be a vein deep within the heart that, if severed, life cannot continue. It is also said that the abhar is a vein originating from the head and extending to the foot, with arteries connecting to most of the limbs and body. The part in the head is called the naʾmah, and from this comes the phrase ‘askata-llāhu naʾmatahu,’ meaning ‘may Allah silence his naʾmah,’ that is, cause his death. It extends to the throat where it is called the warīd, extends to the chest where it is called the abhar, extends to the back where it is called the watīn, and the heart is connected to it. It also extends to the thigh where it is called the nasā, and extends to the leg where it is called the ṣāfin. The hamzah in al-abhar is extra. We mentioned it here because of the word itself. In ‘awānu,’ both ḍamm and fatḥ are permissible : ḍamm because it is the predicate of the subject, and fatḥ based on its addition to a constructed word, like in the saying :
عَلَي حينَ عاتبْتُ المشيبَ عَلَى الصِّباَ … وَقُلْتُ ألمَّا تَصْحُ وَالشَّيْبُ وَازِعُ
And from the hadith of Ali : ‘He will be thrown into the void with his two abharān severed.’ ”
Additionally, according to Al-Firuzabadi10 :
من القَوْسِ والقِرْبَةِ: مُعَلَّقُهُمَا، ومُعَلَّقُ كُلِّ شيء، أو عِرْقٌ غليظٌ نِيطَ به القَلْبُ إلى الوتينِ
Min al-qaws wa-al-qirbah : mu‘allaquhumā, wa-mu‘allaqu kulli shay’, aw ‘irq ghalīẓ nīṭa bihi al-qalbu ilā al-watīn.
Translation :
“From the bow and the water skin : their suspension mechanism, and the suspension mechanism of everything, or a thick vein to which the heart is connected to the watīn (the main artery).”
These descriptions clarify that “al-Abhar” can refer to various significant veins or arteries, including the abdominal aorta, while “al-Watīn” specifically refers to the aorta, the main artery essential for survival.
B. Misinterpretations and Metaphors
The Quranic verse in Surah al-Haqqah uses “al-Watīn” metaphorically to emphasize the severity of divine punishment for falsehood, implying the severing of the life source. This term is often mistranslated as “aorta,” but a more precise translation would be “vital artery,” reflecting its critical role in sustaining life. The “vital artery” reflects its necessity for survival, aligning with its function as the main artery that supports systemic circulation.
Conversely, the hadith’s use of “al-Abhar” metaphorically describes the Prophet’s intense pain from the poisoned meat. The translation of “al-Abhar” as “aorta” is not entirely accurate ; it more closely corresponds to a major blood vessel or artery, potentially the abdominal aorta. This misinterpretation fails to capture the anatomical specificity and metaphorical depth intended in the original Arabic. The “major artery” emphasizes its significant role in the circulatory system without the same immediate life-or-death implication as the “vital artery.”
This use of metaphorical language is consistent with Arabic rhetorical traditions, which convey the gravity of physical suffering through vivid expression. Thus, translating both “al-Watīn” and “al-Abhar” as “aorta” in English texts is a mistranslation. More accurate translations would be “vital artery” for “al-Watīn” and “major artery” for “al-Abhar,” ensuring the precise anatomical and metaphorical nuances are preserved.
Explanation of Kinayah
A. Definition and Application
In Arabic rhetoric, kinayah (كناية) denotes a form of metaphorical expression where a phrase or word conveys a meaning indirectly, often implying something deeper or more nuanced than the literal interpretation. Kinayah is extensively used in Arabic literature and speech to illustrate concepts, emotions, or conditions with vivid and emphatic clarity. This rhetorical device is also common in the Quran and hadith, enhancing the depth and impact of the message.
B. Specific Usage in Hadith
In the hadith describing the Prophet’s suffering, the phrase “قطع أبهر” (cutting of the abhar) functions as a kinayah, expressing the intense pain and suffering he endured. It is not intended to be understood literally as the cutting of an anatomical part but rather as a powerful depiction of his agony. The use of kinayah in Arabic serves to convey the seriousness or intensity of a situation, adding layers of meaning to the narrative.
Prophetic Truthfulness
A. Quranic Affirmations
The Quran itself attests to the unwavering truthfulness of Prophet Muhammad (ﷺ):
وَمَا يَنطِقُ عَنِ الْهَوَىٰ
Wa mā yanṭiqu ‘ani-l-hawā.
Translation :
“Nor does he speak from [his own] inclination.“11
B. Historical Testimonies
The Prophet’s character as Al-Amin (The Trustworthy) was acknowledged even by his adversaries. A well-documented incident involved the Prophet calling the Quraysh tribes to Mount Safa, asking if they would believe him if he warned them of an impending attack, to which they affirmed his truthfulness12 :
صَعِدَ النَّبِيُّ صلى الله عليه وسلم عَلَى الصَّفَا فَجَعَلَ يُنَادِي ” يَا بَنِي فِهْرٍ، يَا بَنِي عَدِيٍّ ”. لِبُطُونِ قُرَيْشٍ حَتَّى اجْتَمَعُوا، فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولاً لِيَنْظُرَ مَا هُوَ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ فَقَالَ ” أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلاً بِالْوَادِي تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ، أَكُنْتُمْ مُصَدِّقِيَّ ”. قَالُوا نَعَمْ، مَا جَرَّبْنَا عَلَيْكَ إِلاَّ صِدْقًا. قَالَ ” فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ ”. فَقَالَ أَبُو لَهَبٍ تَبًّا لَكَ سَائِرَ الْيَوْمِ، أَلِهَذَا جَمَعْتَنَا
Ṣa‘ida an-nabiyyu ṣallā-llāhu ‘alayhi wa sallam ‘ala aṣ-Ṣafā fa-ja‘ala yunādī “Yā Banī Fihr, Yā Banī ‘Adī!” li-buṭūni Quraysh ḥattā ijtama‘ū, fa-ja‘ala ar-rajulu idhā lam yastaṭi‘ an yakhruja arsala rasūlan li-yanẓura mā huwa, fa-jā’a Abū Lahab wa-Quraysh fa-qāla “ara’aytakum law akhbartukum anna khaylan bi-al-wādī turīdu an tughyra ‘alaykum, akuntum muṣaddiqiyya?” Qālū na‘am, mā jarrabnā ‘alayka illā ṣidqan. Qāla “fa-innī nadhīrun lakum bayna yaday ‘adhābin shadīd.” Fa-qāla Abū Lahab tabban laka sā’ira al-yawmi, a‑lihādhā jama‘tanā
Translation :
“When the Verse : ‘And warn your tribe of near-kindred,’ was revealed, the Prophet (ﷺ) ascended the Safa (mountain) and started calling, ‘O Bani Fihr ! O Bani ‘Adi!’ addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there. Abu Lahab and other people from Quraish came and the Prophet (ﷺ) then said, ‘Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?’ They said, ‘Yes, for we have not found you telling anything other than the truth.’ He then said, ‘I am a warner to you in face of a terrific punishment.’ Abu Lahab said (to the Prophet) ‘May your hands perish all this day. Is it for this purpose you have gathered us?’ ”
Theological Implications
A. Divine Protection and Prophetic Integrity
The Quranic verse in Surah al-Haqqah reinforces the Prophet’s authenticity by presenting a hypothetical scenario that never occurred. The concept of divine protection (ismah) in Islam holds that prophets are safeguarded from sin and falsehood, supporting the argument against these baseless allegations.
B. Comparison with Biblical Criteria for False Prophets
The Bible outlines specific signs of false prophets, including :
False Prophecies
“But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death.” (Deuteronomy 18:20)
“When a prophet speaks in the name of the Lord and the thing does not happen or come true, that is a message the Lord has not spoken.” (Deuteronomy 18:22)
Leading People Astray
“If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, ‘Let us follow other gods’ (gods you have not known) and let us worship them, you must not listen to the words of that prophet or dreamer.” (Deuteronomy 13:1 – 3)
Immoral Behavior
“But the prophet who speaks presumptuously in my name anything I have not commanded, or a prophet who speaks in the name of other gods, that prophet shall die.” (Deuteronomy 18:20)
Inconsistency with Previous Revelation
“To the law and to the testimony ! If they do not speak according to this word, it is because they have no dawn.” (Isaiah 8:20)
Prophet Muhammad (ﷺ) does not fit any of these criteria. His prophecies were accurate, he led people to the worship of the One God, his character was impeccable, and his message was consistent with previous revelations.
Conclusions
The misconception that Prophet Muhammad (ﷺ) suffered before his death due to lying is a gross misinterpretation of Quranic and hadith texts. Historical context, linguistic analysis, and theological principles affirm the Prophet’s unwavering truthfulness. The Quranic verse in Surah al-Haqqah and the hadith describing the Prophet’s suffering are distinct in their contexts. The Prophet’s impeccable character, validated by historical records and acknowledged by his adversaries, refutes these baseless allegations.
A detailed look at the Biblical criteria for false prophets further supports the authenticity of Prophet Muhammad (ﷺ). His accurate prophecies, adherence to monotheism, moral integrity, and consistency with previous revelations align with the true characteristics of prophets.
And most certainly, only God knows best !
Appendix : Potential Poisons and Their Effects
Given the historical context and the poisons available in 6th century Arabia, the most likely poison used by the Jewess at Khaybar was probably a type of plant-derived toxin. The specifics of the poisoning incident are recorded in hadith literature, which indicates that the poison had immediate, severe effects but did not kill the Prophet (ﷺ) instantly.
Potential Poisons
Aconite (Aconitum)
Aconite is a highly toxic plant known for its use in ancient times as a poison. It causes symptoms such as vomiting, diarrhea, and cardiac arrest within a few hours of ingestion. Aconite’s rapid action would align with the immediate severe symptoms experienced by those who ingested the poisoned meat. However, its effects are typically fatal within hours, making long-term survival unlikely if a significant dose was consumed.
Hemlock (Conium maculatum)
Hemlock is known for its neurotoxic effects, leading to paralysis and respiratory failure. Death usually occurs within a few hours to days. While hemlock is a plausible candidate due to its availability and historical use as a poison, its rapid action does not align with long-term survival.
Arsenic
Arsenic can cause both acute and chronic poisoning. Acute poisoning results in severe gastrointestinal symptoms, shock, and death within hours to days. Chronic exposure leads to multisystemic effects over months or years. Although arsenic can cause long-term health issues, chronic arsenic poisoning would likely have shown continuous symptoms over the years rather than a delayed acute response after several years.
Given the types of poisons known in the 6th century and their typical effects, it is highly unlikely that any poison could have lingered in the body for three to four years before causing death. The absence of medical and historical evidence for such a poison supports the argument that Prophet Muhammad’s (ﷺ) death was not due to the poison administered at Khaybar but was due to natural causes, as documented by historical sources. This further refutes the misconception that his death was a result of divine retribution as suggested by misinterpretations of Quranic verses and hadith.
- Surah al-Haqqah, 69:44 – 46[↩]
- Surah al-Ma’idah, 5:3[↩]
- Sahih al-Bukhari, 4428[↩]
- Sunan Abi Dawud, 4512[↩]
- Welch speculates that Muhammad’s death was caused by Medinan fever, which was aggravated by physical and mental fatigue. See : Frants Buhl, & Alford T. Welch (1993). “Muḥammad”. Encyclopaedia of Islam. Vol. 7 (2nd ed.). Brill. pp. 360 – 376.[↩]
- Ibn al-Qayyim. Zad al-Ma’ad, 3.298[↩]
- Figure 530 : Anatomy of the Human Body,Bartleby.[↩]
- Figure 530 : Anatomy of the Human Body,Bartleby.[↩]
- Kitab al-Nihayah fi Gharib al-Hadith wa al-Athar, 1.18)[↩]
- Al-Qamus al-Muhit, 691[↩]
- Surah al-Najm, 53:3[↩]
- Sahih al-Bukhari, 4770[↩]