Defending Islam

Was the Prophet (ﷺ) Poisoned?

Was Prophet Muhammad (ﷺ) Poisoned?

Introduction

Did Prophet Muhammad (peace and blessings be upon him) die from poisoning? This question often arises from a famous incident in his life. As Muslims, we turn to the Qur’an, authentic hadith (recorded sayings and actions of the Prophet), and scholarly commentary for answers. In Islam’s tradition, the consensus is clear: the Prophet was affected by poison given to him after the Battle of Khaybar, and this had a lingering effect until his death . This article explores the historical context of that event, explains what the Qur’an and Sahih (authentic) hadith say, and shares how scholars – classical and modern, across all major schools of thought – have understood it. Along the way, we’ll also address common questions non-Muslims ask and highlight the wisdom and miracles in this story, showing how Islam’s perspective is logical and spiritually uplifting.

Historical Context: We’ll start by recounting what happened at Khaybar, based on early sources. Scripture and Scholarship: Then we will examine relevant Qur’anic verses and hadith narrations, analyzing key Arabic terms and scholarly interpretations (Hanafi, Maliki, Shafi’i, Hanbali – the four schools – all affirm the same core facts here). Wisdom and Lessons: We will discuss why this event doesn’t tarnish the Prophet’s status – in fact, it fulfills prophecies and grants him an honor. Finally, we’ll tackle objections and misunderstandings (like “If God promised to protect him, how did someone poison him?”) and provide references for further reading.

By the end, you’ll see that this incident, rather than being a point of doubt, actually showcases the Prophet’s humanity, the truth of his message, and the beautiful logic of Islamic teachings. Let’s dive into the story of the poisoned lamb at Khaybar, and what happened in the Prophet’s final days.

The Incident at Khaybar: A Poisoned Gift

Khaybar was a fertile oasis with strong fortresses inhabited by Jewish tribes. In 7 AH (after Hijrah, the migration to Madinah), the Muslims, led by Prophet Muhammad (ﷺ), defeated the Jewish stronghold of Khaybar . After the surrender, a Jewish woman named Zaynab bint al-Harith sought revenge for her family who died in the battle . Knowing that the Prophet had a favorite cut of meat, she prepared a gift: a roasted sheep (or lamb) heavily laced with poison, especially in the shoulder portion that the Prophet favored .

Unaware of the treachery, the Prophet accepted the roast and began eating along with his companions. Almost immediately, a miracle occurred. Multiple authentic narrations describe that the Prophet suddenly paused and warned the group: “Hold back! This shoulder of lamb is telling me it’s poisoned.” . One companion, Bishr ibn Al-Bara, had already swallowed a bite and soon felt the effects; his face turned greenish and he collapsed . The Prophet, by contrast, had not swallowed his first bite – he spit it out once he sensed something was wrong . Through divine insight (the meat “spoke” to him as a form of miraculous warning), a great calamity was averted .

Hadith – Sahih Bukhari: “When Khaibar was conquered, a roasted poisoned sheep was presented to the Prophet (ﷺ) as a gift (by the Jews)…. The Prophet (ﷺ) said… ‘Have you poisoned this sheep?’ They said, ‘Yes.’ He asked, ‘What made you do so?’ They said, ‘We wanted to know if you were a liar, in which case we would get rid of you; and if you are a Prophet, then the poison would not harm you.’” (Sahih al-Bukhari 3169)

The plot was revealed. The woman, Zaynab, admitted her intention boldly: it was both revenge and a test of his prophethood (Sahih al-Bukhari 3169). If Muhammad (ﷺ) were merely an imposter, he would likely die; if truly a prophet protected by God, then he would somehow know or survive. In her own words recorded in early sources, “I said to myself: If he is a prophet, he will be informed (i.e. God will tell him); if he is a king (impostor), we will be rid of him.” . The Prophet’s reaction was remarkable: he forgave her on the spot. According to Anas bin Malik, when some Companions suggested, “Should we kill her?”, the Prophet said, “No.” . He did not seek personal revenge for this attempted assassination. This shows the mercy he demonstrated even toward an enemy – a point often emphasized in scholarship.

However, the story didn’t quite end there. The poison had lasting consequences. The Companion Bishr, who had eaten the poisoned meat, fell gravely ill. It is reported that he “remained affected until he died” sometime later . After Bishr’s eventual death (some narrations say it happened almost immediately, others say within a year ), justice was carried out: Zaynab was handed over to Bishr’s family, who executed her in retribution for the murder . The Prophet himself did not seek vengeance, but Islamic law allowed the victim’s family to demand justice. Thus, initially the Prophet pardoned her, demonstrating personal forgiveness; later, the legal punishment was enacted for the life taken (showing justice for the innocent who was killed). Both mercy and justice found their due balance in this incident – a reflection of Islamic values.

For the Prophet Muhammad (ﷺ), consuming even that small taste of poisoned food did have a physical effect. He took medicine as a precaution: narrations mention that the Prophet underwent cupping (bloodletting therapy) immediately, which was a common treatment to draw out poison . This treatment may have reduced the toxin in his body, and by Allah’s will he recovered and continued his life and mission. In fact, the Prophet and his followers went on to achieve many successes after Khaybar – the Treaty of Hudaybiyyah was upheld, Makkah was peacefully conquered two years later, and Islam spread far and wide. On the surface, it seemed the poison had not succeeded in doing any lasting harm to Allah’s Messenger. Yet, the story would resurface in the Prophet’s final days.

Qur’an and Hadith on the Prophet’s Mortality

Islam teaches that Prophet Muhammad (ﷺ) was a human being – a very special human, the best of Creation and Messenger of God – but still human. Like all prophets and messengers before him, he ultimately faced death. The Qur’an makes this point clear in a famous verse revealed after the Battle of Uhud, when some Muslims panicked thinking the Prophet had been killed:

Qur’an 3:144 – “Muhammad is not but a Messenger; [other] messengers have passed on before him. So if he were to die or be killed, would you turn back on your heels [in disbelief]?…”

In this verse, Allah reminds the believers that the truth of Islam does not depend on the Prophet’s earthly life never ending. Many prophets came and went before; some died naturally, some were even killed by enemies. What matters is remaining steadfast in faith. This verse explicitly presents two possibilities for Prophet Muhammad: “if he dies or is killed.” Being killed (for example, at the hands of an enemy) was not considered impossible or contradictory to his prophethood in the Quranic worldview . In fact, history shows previous prophets suffered at the hands of disbelievers – the Quran notes that some Children of Israel “killed the prophets unjustly” (see Qur’an 2:61, 3:21). Thus, Islam never portrayed prophets as immortal or invulnerable. They fulfilled their missions and passed away like other humans, albeit on Allah’s terms.

Another relevant Quranic verse is Allah’s promise of protection to the Prophet:

Qur’an 5:67 – “O Messenger, convey that which has been revealed to you from your Lord; and if you do not, then you have not conveyed His message. And Allah will protect you from the people…”

Some might wonder, if Allah promised to protect Muhammad from people, how could anyone harm him with poison? scholars explain that Allah indeed protected the Prophet until his mission was complete. The verse ensured he would not be prevented from delivering God’s message. In practical terms, this meant no enemy could defeat or kill him before he accomplished his prophetic mission. We saw this protection at work: in Makkah his foes failed to kill him; in Madinah he survived many battles; even at Khaybar, the poison did not achieve its intended kill. He lived on to complete the spread of Islam. By the end of his life, the religion was perfected and the message delivered – as another verse revealed in the Prophet’s final pilgrimage proclaims: “This day I have perfected for you your religion…” (Qur’an 5:3) . Thus, Allah’s promise held true: Muhammad (ﷺ) was divinely safeguarded from any premature death. Only after the mission’s completion did Allah, in His wisdom, allow the Prophet to return to Him, and even that came with great honor (as we will discuss).

It’s also worth noting how Allah’s protection manifested during the poisoning incident itself. As Imam Al-Nawawi (a 13th-century Shafi’i scholar) points out, the fact that the poisoned meat spoke to the Prophet and that he survived the immediate ordeal is a direct fulfillment of “Allah will protect you from mankind.” It was a miracle that “he was protected from the poison that killed others, and the leg of mutton itself spoke to him” . In other words, Allah did protect His Messenger at Khaybar by alerting him to the danger just in time. The Companion who unknowingly ate his fill died from the toxin, but the Prophet, alerted by God, did not ingest a lethal amount and lived on .

The Prophet’s Final Illness: “I Feel the Pain from Khaybar”

Fast-forward about four years after Khaybar. It is now 11 AH (632 CE) in Madinah. The Prophet Muhammad (ﷺ) is around 63 years old. After a life full of struggle and ultimate triumph of his message, he fell ill for about two weeks with what would be his final illness. He had episodes of fever, severe headaches, and weakness. During this time, he stayed mostly with his wife Aisha (may Allah be pleased with her), where she nursed him with devotion. The Sahih hadith literature documents many details of these final days – one recurring thing the Prophet would say in his sickness was a reference back to that day in Khaybar.

Aisha herself narrates the poignant moment:

Hadith – Sahih Bukhari: “The Prophet, in the ailment in which he died, used to say, ‘O Aisha! I still feel the pain caused by the food I ate at Khaybar, and at this time, I feel as if my aorta is being cut from that poison.’”

In Arabic, the Prophet’s words were: “maa azalu ajidu alam at-ta’aam alladhi akaltu bi Khaybar; fa-haadha awaan wajadtu inqita’a abhari min dhaalik as-sum.” . This can be translated as above. Let’s unpack this a bit. “I still feel (maa azalu ajidu) the pain from that food I ate at Khaybar” – meaning the Prophet never forgot the effects of that incident; the poison’s trace discomfort was with him on and off over the years. Now, in his final illness, he describes it vividly: “I feel as if my abhari is being severed.” The word “abhari” in Arabic refers to the great artery, often interpreted as the aorta – the main artery from the heart. It’s a figure of speech implying excruciating pain, like the lifeline is being cut. In modern terms, we might say “it feels like it’s tearing my insides.” The Prophet (ﷺ) thus linked his present intense pain to the poison from years before .

This statement is significant for a few reasons. First, it indicates that the poison did leave some lasting damage. The Prophet’s body had miraculously fought it off enough to function for years, but the toxin perhaps remained dormant or caused a chronic condition that flared up. Some medical experts theorize it could have affected his organs slowly. Traditional scholars opined that even if the Prophet did not swallow the meat, absorbed poison through the mouth could still enter the bloodstream – and indeed science today knows that poisons can be absorbed sublingually or through mucous membranes, causing delayed effects . The hadith above shows the Prophet acknowledging that lingering effect.

Second, the manner in which he expresses himself – “as if my aorta is being cut” – happens to echo a Qur’anic phrase that skeptics often bring up. The Qur’an, in Surah Al-Haqqah (69:44-46), says about Muhammad that if he were to falsely attribute any words to God, “We would seize him by the right hand, then surely cut off his aorta (watin).” Some critics strangely argue that because the Prophet said “my aorta feels cut” and then died, it fulfills that hypothetical punishment verse. Scholars firmly reject this distorted logic. The Quranic passage was a warning never actually actualized – a conditional threat that never came to pass, because the Prophet was true to his mission. As one scholar remarked: If Muhammad (ﷺ) had been a false prophet, God would not have allowed him success for 23 years and then a comfortable death at home! The circumstances of the Prophet’s death in no way resemble an abrupt divine punishment. Instead, he passed away calmly in Aisha’s arms, after conveying Allah’s message completely – a death that Islam views as noble, not accursed. His remark about the aorta was describing the pain he felt, not a theological verdict. In fact, it was Allah Himself who informed the Prophet at Khaybar, “Allah would not have given you (the enemy) the power to do that (kill me)” – meaning the poison would not defeat him in the way its perpetrators intended. And it did not: the Prophet did not die at Khaybar; he lived years beyond the attempt. Only when the time was right (and perhaps using the poison’s residual as the means) did Allah allow His Messenger’s earthly life to end.

Martyrdom and Miracle – Not Defeat

Islam views the Prophet’s death as having the status of a martyrdom. In one hadith, the Prophet (ﷺ) taught that a person who dies due to an attack by enemies, or from plague, drowning, etc., can be considered a martyr (shahīd) in the sight of Allah . Martyrdom is not a mark of failure; rather, it is an honor, a means of great reward. In fact, the Prophet Muhammad (ﷺ) longed for martyrdom in the way of Allah. He once passionately exclaimed: “By Him in Whose Hand is my soul! I would love to be martyred in Allah’s cause and then be resurrected, then martyred and resurrected again, and so on…” . This shows how much value he placed on sacrificing one’s life for God’s cause. Dying from the eventual effects of the poison given by an enemy of the faith meant that the Prophet did attain martyrdom, even though he wasn’t killed outright on the battlefield. As the Companion Abdullah ibn Mas’ud and other Sahabah concluded, Allah had prolonged His Prophet’s life until the mission was fulfilled and then honored him with martyrdom .

Ustadh Abdullah Misra summarizes this beautifully: “Ibn Mas’ud (Allah be pleased with him) felt that the Prophet…had died as a martyr, the delay in the poison’s effect being a prophetic miracle. Allah Most High thus preserved His beloved Messenger until his mission was completed, and then, to honor him, caused him to die a martyr.” . In other words, what looked like a tragedy was actually a double honor: proof of his truthfulness (since the delayed effect was miraculous) and the crown of martyrdom at the end. Far from undermining the Prophet’s stature, this end only elevates it in Islamic understanding.

It’s instructive to see how all four schools of thought have no disagreement on these events. Scholars from each madhhab (school) have recorded the Khaybar poisoning in their sirah (biographical) works and hadith commentaries. For example:

In short, every major scholar accepts the authenticity of the poisoning story (it’s in Sahih Bukhari, after all) and views the Prophet’s eventual passing from it as part of Allah’s wise plan. There is no sectarian split on this matter amongs; it’s a point of agreement and has been integrated into creed: we believe the Prophet (ﷺ) lived a life of trials, even being poisoned, and he died as a prophet and a martyr by Allah’s decree.

Wisdom Behind the Event: Islam’s Perspective

From a theological and philosophical angle, one might ask: Why would Allah allow His beloved Prophet to endure the pain of poison and die from it? Islam provides insightful answers that highlight wisdom and mercy rather than any flaw.

1. Completion of the Mission: By the time the Prophet (ﷺ) fell ill in 632 CE, he had delivered the entire message of Islam. The religion was complete; the community was strong. Allah chose that moment – after the final sermon, after the final verse of Qur’an had been revealed – to call him back. Thus, his death was not a defeat by enemies, but the ordained conclusion of his earthly task. In the words of the Qur’an, “Allah will protect you from the people” was fulfilled fully . No external force removed him prematurely. As soon as the religion was perfected, even the remaining effect of that poison served as the vehicle to transfer him to the supreme companionship of Allah. This underscores a core Islamic belief: no one dies except by Allah’s permission at a destined time (Qur’an 3:145).

2. Combining Prophethood with Martyrdom: Dying due to the poison allowed Prophet Muhammad (ﷺ) to attain the rank of a martyr without the Muslim community losing him earlier in battle. Some scholars cite a subtle point: Allah granted him the reward of a martyr and the station of a prophet at once . He had even prayed to share in the honor of those who gave their lives in God’s cause, and Allah answered that prayer in a unique way. Martyrdom in Islam washes away sin and guarantees Paradise. Of course, the Prophet had no sins to worry about, but the symbolism is that he receives the highest honor in the hereafter. As Ibn Mas’ud and others noted, this was an honor, not a dishonor . theologians often say the Prophet had three roles: Messenger, Leader of the Ummah, and Martyr – completing his life in this way fulfilled the third role too.

3. Example of Patience and Humanity: The Prophet’s life is the ultimate example (uswah hasanah) for Muslims. By undergoing pain and even the process of death, he taught us how to face these trials. He showed patience, continued to remember Allah, and cared for his people to the last moments (even on his deathbed he advised kindness and prayer). If the Prophet had never experienced suffering, ordinary people might think “he can’t relate to our pain.” But he did suffer – he was wounded in battle, he buried his own children, he felt hunger, and yes, he felt illness. His humanity shines through these experiences. As believers, we take comfort that our Prophet endured the hardest tests and passed with flying colors. So, when we feel pain or approach death, we have his model of sabr (patience) to follow. This is Islam’s perspective: worldly suffering is not a sign of divine abandonment; rather, for the righteous, it raises their status. The Prophet said, “No fatigue, illness, worry, grief or hurt afflicts a Muslim, even a thorn prick, except that Allah expiates some of his sins by it.” Even though prophets are sinless in Islamic theology regarding major sins, they still experience tests to elevate their rank and as a mercy and lesson for their followers.

4. A Final Test for the Believers: The manner of the Prophet’s death was also a test for the Muslim community. When he passed away, some people, including the future Caliph Umar, were in such shock that they momentarily refused to accept that he died. Abu Bakr, the Prophet’s closest friend, then famously addressed the people with the verse quoted earlier (3:144) to remind them the Prophet was mortal . The realization solidified an important tenet: Islam is about worshiping Allah, not worshiping Muhammad. His death, even by something as seemingly inglorious as poison, separated any notion that he was divine or invincible in himself. It drove home the Qur’an’s message that Muhammad (ﷺ) was a servant of Allah and His Messenger, not an immortal demi-god. This understanding protects the purity of Islamic monotheism (tawheed). Muslims revere and love Muhammad deeply, more than any human, but we do not ascribe to him attributes of God. His death in a human way reinforces that proper creed.

5. Sign of Truth, Not Falsehood: Paradoxically, what some adversaries intended as a proof of falsehood became a proof of truth. The attempt to poison the Prophet actually resulted in a miracle (mu’jizah) – food testifying to him – which strengthened the faith of the believers . Consider: if the event of Khaybar never happened, we would have one less miracle in the Prophet’s biography. But because it did, we have this remarkable story in our authentic traditions. And as for the delayed effect of the poison, it was so delayed (about three or four years!) that it clearly wasn’t an ordinary outcome. As Imam Ibn Hajar noted, normally such a potent toxin would have caused immediate organ failure, yet by Allah’s decree it remained latent . This delay itself is viewed as divine intervention. A false prophet would likely have died on the spot at Khaybar – which the enemies themselves believed: “if you were a liar, we’d be rid of you” (Sahih al-Bukhari 3169). The fact that he lived on defied their expectations. So when Orientalists or critics claim “Muhammad died from being poisoned by a Jewish woman,” implying it disproves him, they are actually highlighting an event that Muslims see as fulfilling prophecy (that prophets can be killed after fulfilling their mission) and manifesting a miracle (immediate survival). Nothing in Islam says a prophet cannot die by enemy actions after completing his duty. In fact, many earlier prophets were killed by their opponents and they are still regarded as true prophets (e.g. Yahya/John the Baptist is believed to have been murdered, yet honored as a prophet in the Qur’an). Thus, the poison incident does not discredit Muhammad’s prophethood at all – if anything, it adds an interesting chapter demonstrating both human vulnerability and divine protection.

Addressing Common Objections

Let’s respond directly to a few common questions or objections that non-Muslims (or anyone curious) might raise about this topic:

Miracles and Morals

It’s worth highlighting the miraculous aspects of this event and the morals derived:

Finally, a known miracle related to his death: as he passed away, Aisha reported that his face was shining (or some say he was smiling) and a beautiful fragrance filled the room – signs of a blessed departure (though these reports come through later historians and are not in Bukhari, they are part of Muslim tradition). While the poison was the material cause for his illness, the actual moment of death was gentle. The Angel of Death sought permission (according to some reports), and the Prophet’s last words were, “O Allah, (with) the highest companion (in Paradise)!”, indicating he was ready to meet his Lord. Thus, he did not die in agony cursing the poison or the woman – he died in a state of choosing Allah’s company over this world. This is a huge lesson: how one lives and dies is by Allah’s decree; what matters is one’s faith and submission at the end.

Conclusion

In summary, yes – from the Muslim perspective – Prophet Muhammad (ﷺ) was poisoned at Khaybar, in the sense that a poison attempt occurred and it did affect him physically. However, he did not die immediately from that attempt. Instead, Allah protected him until the mission of Islam was completed. Years later, the Prophet’s final illness was linked to the lingering effects of that poison, and he ultimately died, thereby attaining the high status of a martyr while also being the Seal of the Prophets. There is no shame in this; rather, it was the will of Allah and served multiple wise purposes: it reinforced his humanity, fulfilled scripture, and demonstrated both justice and mercy.

For Muslims, this part of the Prophet’s biography increases our love and respect for him. We see a man who endured suffering with grace, who forgave his enemies, and who remained devoted to God under all circumstances. It also reassures us that Islam is truthful – it doesn’t shy away from admitting its Prophet felt pain or even that an enemy caused him harm. This transparency is powerful. It shows the Prophetic biography (Seerah) is not whitewashed hagiography, but a real, relatable history. Despite enduring such trials, the Prophet Muhammad (ﷺ) succeeded in his mission against all odds, which itself is evidence of divine support.

From a dawah (outreach) perspective, this story can touch the hearts of non-Muslims too. It showcases key Islamic teachings: belief in miracles but also acceptance of destiny, the balance between justice and forgiveness, and the concept of life’s trials having deeper meaning. The Prophet’s reaction challenges stereotypes; he wasn’t a vengeful warlord as some portray – he was a forgiving, patient man even to someone who tried to assassinate him. And importantly, his death did not weaken the religion he preached – Islam only grew stronger, which is something to ponder. If he were an impostor, one would expect his movement to collapse at his death (especially a death involving enemy treachery). But the opposite happened: his successors and companions carried Islam to new heights, which implies the strength of the truth he brought.

For those interested in learning more, there are many excellent resources on the life of Prophet Muhammad (ﷺ) that discuss this incident in context: