Did Muhammad (peace be upon him) exist?

Robert Spencer’s book, “Did Muhammad Exist?” argues that there is not enough historical evidence to support the traditional Muslim narrative about the existence and life of the prophet Muhammad (peace be upon him). Spencer claims that the early Islamic texts and historical accounts were written long after Muhammad’s (peace be upon him) death and they are unreliable sources of information about his life.

It is worth noting that the majority of scholars and historians who specialize in Islamic studies and the early history of Islam reject Spencer’s claims. They argue that there is sufficient evidence to support the traditional narrative of Muhammad’s life and that the early Islamic texts and historical accounts are reliable sources of information about his life.

Furthermore, many of Spencer’s arguments have been critiqued for relying on selective and outdated scholarship, as well as for making unsubstantiated claims about the origins of Islamic texts and the historical context in which they were produced.

The historical existence of Prophet Muhammad (peace be upon him), the founder of Islam, is widely accepted by scholars of various disciplines, including history, archaeology, and religious studies.

There are numerous historical records that confirm the existence of Prophet Muhammad, including writings by his contemporaries, such as his companions and followers, as well as non-Muslim sources from the time. For example, there are references to Muhammad (peace be upon him) in the works of Christian and Jewish historians of the time, such as John of Damascus and Ibn Ishaq.

In addition to written records, there is also archaeological evidence that supports the existence of the Prophet Muhammad (peace be upon him), such as inscriptions on coins and buildings from the time. Therefore, the historical existence of Prophet Muhammad is well-established and widely accepted by scholars, and is not a matter of serious debate in academic circles.

How does the Quran support the historicity of Muhammad?

The Quran, the holy scripture of Islam, is considered by Muslims to be the word of God as revealed to Prophet Muhammad (peace be upon him). While the Quran is primarily a religious text that provides guidance for Muslims, it also contains historical references that support the existence of Prophet Muhammad.

The Quran mentions Prophet Muhammad (peace be upon him) by name in several verses, including Surah Al-Ahzab (33:40), which states: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of the prophets.” This verse establishes that Muhammad (peace be upon him) was a real historical figure who was recognized as a prophet by his followers.

In addition to mentioning Prophet Muhammad by name, the Quran also provides details about his life and teachings. For example, it describes his role as a messenger of God, his struggles in preaching Islam to the people of Mecca, and his migration to Medina. These details provide historical context and help to establish the authenticity of his existence and the significance of his teachings.

Furthermore, the Quran also contains references to events and people that were familiar to the Prophet and his contemporaries, such as the story of the People of the Elephant, which refers to a historical event that took place in Arabia before the birth of Prophet Muhammad. This demonstrates that the Quran was composed in a specific historical context and was not invented after the fact.

Overall, the Quran supports the historicity of Prophet Muhammad by mentioning him by name, providing details about his life and teachings, and referring to historical events and people familiar to him and his contemporaries.

The mass transmission of Prophet Muhammad’s important life events and sayings, known as Hadith, is one of the key factors that support his existence. The Hadith literature is a vast collection of traditions and sayings of the Prophet (peace be upon him) that have been transmitted orally and in written form by his companions and their
followers.

The Hadith literature contains detailed accounts of the life of Prophet Muhammad (peace be upon him), including his early life, his teachings, and his actions. These accounts were compiled and transmitted by individuals who had direct contact with the Prophet and who were eyewitnesses to the events they narrated.

The Hadith literature is an important historical source for understanding the life and teachings of Prophet Muhammad (peace be upon him). It provides valuable insights into the social, political, and religious context of the time and helps to establish the authenticity of the Prophet’s existence and his teachings.

Furthermore, the Hadith literature has been subjected to rigorous scholarly scrutiny and analysis and scholars have developed methods for evaluating the authenticity and reliability of Hadith narrations. This process, known as Hadith criticism, involves examining the chain of transmission (isnad) of each narration and evaluating the credibility of the narrators based on their character, memory, and reliability.

Overall, the mass transmission of Prophet Muhammad’s important life events and sayings through the Hadith literature provides strong evidence for his existence and helps to establish the historical authenticity of his teachings and actions.

There are several non-Muslim sources from the time of Prophet Muhammad (peace be upon him) that support his existence and provide insights into his life and teachings. These sources include:

Several Christian and Jewish historians of the time, such as John of Damascus,  Theophanes the Confessor, and Thomas the Presbyter, wrote about the rise of Islam and the role of Prophet Muhammad (peace be upon him). While their writings are critical of Islam and its teachings, they provide valuable historical information about the life of Prophet Muhammad and the early Islamic community.

Non-Arab historians, such as the Byzantine historian Theophanes and the Armenian historian Sebeos also wrote about the emergence of Islam and the role of Prophet Muhammad (peace be upon him). These sources provide valuable insights into the historical context of the time and confirm the existence of Prophet Muhammad.

Archaeological evidence, such as inscriptions on coins and buildings from the time also supports the existence of Prophet Muhammad (peace be upon him). For example, some coins from the early Islamic period bear the name of Prophet Muhammad (peace be upon him), which confirms his role as a historical figure.

Overall, non-Muslim literature and archaeological evidence provide valuable historical sources that support the existence of Prophet Muhammad (peace be upon him) and provide insights into his life and teachings. While these sources may be critical of Islam and its teachings, they are important in confirming the historical authenticity of Prophet Muhammad and the early Islamic community.

John of Damascus, also known as Saint John Damascene, (d. 749) was a Christian monk and theologian who lived in the 7th and 8th centuries. He is one of the most important Christian theologians of the Eastern Orthodox Church and is known for his theological writings and defense of Christian orthodoxy.

In terms of his relevance to the question of the historical existence of the Prophet Muhammad (peace be upon him), John of Damascus is significant because he is one of the earliest non-Muslim writers to mention Prophet Muhammad (peace be upon him) and his teachings. In his book Fount of Knowledge, a chapter titled “The Heresy of the Ishmaelites,” is included. In this book, which was written in the mid-8th century, John of Damascus provides a detailed critique of Islam and its teachings, including the life and teachings of Prophet Muhammad (peace be upon him).

John of Damascus observes in Fount of Knowledge:

There is a superstition of the Ishmaelites which to this day prevails and keeps people in error, being a forerunner of the Antichrist. They are descended from Ishmael, was born to Abraham of Agar, and for this reason they are called both Agarenes and Ishmaelites. They are also called Saracens, which is derived from the destitute of Sara, because of what Agar said to the angel: ‘Sara hath sent me away destitute.’ These used to be idolaters and worshiped the morning star and Aphrodite, whom in their own language they called Khabár, which means great. And so down to the time of Heraclius, they were very great idolaters. From that time to the present a false prophet named Mohammed has appeared in their midst. This man, after having chanced upon the Old and New Testaments and likewise, it seems, having conversed with an Arian monk, devised his own heresy. Then, having insinuated
himself into the good graces of the people by a show of seeming piety, he gave out that a certain book had been
sent down to him from heaven. He had set down some ridiculous compositions in this book of his and he gave
it to them as an object of veneration.

Fount of Knowledge (p.40)

He writes about Prophet Muhammad’s teachings:

He says that there is one God, creator of all things, who has neither been begotten nor has begotten. He says that the Christ is the Word of God and His Spirit, but a creature and a servant, and that He was begotten, without seed, of Mary the sister of Moses and Aaron.

Fount of Knowledge (p.40)

While John of Damascus is critical of Islam, his writings provide valuable historical information about the early Islamic community and the role of Prophet Muhammad. For example, he describes Muhammad as a merchant who received revelations from the angel Gabriel and who went on to establish a new religion. He also provides
insights into the teachings of Islam and how they differ from those of Christianity.

Overall, John of Damascus is significant in the context of the historical existence of Prophet Muhammad (peace be upon him) because he is one of the earliest non-Muslim sources to mention him and his teachings. While his writings are critical of Islam, they provide valuable historical insights into the life and teachings of the Prophet and confirm his role as a significant historical figure.

Theophanes the Confessor on Prophet Muhammad (PBUH)

Theophanes the Confessor (d. 818) was a Byzantine monk, chronicler, and historian known for his work Chronographia, a significant historical account covering the years 284–813 CE. As a devout Orthodox Christian and opponent of iconoclasm, he wrote extensively on political and religious events of his time, providing a detailed perspective on the rise of Islam and the life of Prophet Muhammad (peace be upon him).

Chronographia and Prophet Muhammad (PBUH)

Theophanes’ Chronographia is one of the earliest Byzantine sources that explicitly mention Prophet Muhammad (PBUH) and the emergence of Islam. Writing in the early 9th century, he relied on earlier sources, possibly Syriac Christian accounts, to describe Muhammad as the leader of a new religious movement. His account places Muhammad’s rise around 622 CE, aligning closely with the Hijra (migration to Medina).

Although his depiction of Muhammad and Islam is shaped by a polemical Christian perspective, Chronographia serves as an important historical testimony from the Byzantine world, affirming the existence of the Prophet and the rapid expansion of the Muslim community. Theophanes provides chronological details that correlate with Islamic historical records, making his work a valuable external source for understanding early Islamic history from a non-Muslim viewpoint.

In this year died Mouamed, the leader and false prophet of the Saracens, after appointing his kinsman Aboubacharos (to his chieftainship.Il a l At the same time his repute spread abroad) and everyone was
frightened. At the beginning of his advent the misguided Jews thought he was the Messiah who is awaited by them, so that some of their leaders joined him and accepted his religion while forsaking that of Moses, who saw God. Those who did so were ten in number, and they remained with him until his murder.

Chronographia (p.464)

He goes further:
I consider it necessary to give an account of this man’s origin. He was descended from a very widespread tribe, that of Ishmael, son of Abraham; for Nizaros, descendant of Ishmael, is recognized as the father of them all. He begot tw o sons, Moudaros and Rabias. Moudaros begot Kourasos, Kaisos, Themimes, Asados, and others unknown. All of them dwelt in the Midianite desert and kept cattle, themselves living in tents. There are also those farther away who are not of their tribe, but of that of lektan, the so-called Amanites, that is Homerites. And som e of them traded on their camels. Being destitute and an orphan, the aforesaid Mouamed decided to enter the service
of a rich woman who was a relative of his, called Chadiga, as a hired worker with a view to trading by camel in Egypt and Palestine.

Chronographia (p.464)

He writes about the Prophethood of Muhammad (peace be upon him):

He tried deceitfully to placate her by saying, ‘I keep seeing a vision of a certain angel called Gabriel, and being unable to bear his sight, I faint and fall down. ‘ Now, she had a certain monk living there, a friend of hers (who had been exiled for his depraved doctrine), and she related everything to him, including the angel’s name. Wishing to satisfy her, he said to her, ‘He has spoken the truth, for this is the angel who is sent to all the prophets. ‘ When she had heard the words of the false monk, she was the first to believe in Mouamed and proclaimed to
other women of her tribe that he was a prophet. Thus, the report spread from women to men, and first to Aboubacharos, whom he left as his successor. This heresy prevailed in the region of Ethribos, in the last resort by war: at first secretly, for ten years, and by war another ten, and openly nine.