There is not one scource from outside that proves muhammad existence.
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Dated Texts Mentioning Prophet Muḥammad From 1-100 AH / 622-719 CE
Below is a listing of dated Muslim and non-Muslim sources mentioning Prophet Muhammad.[18] To put Muslim and non-Muslim accounts in a chronological perspective,
the death of the Prophet happened in Rabī al-Awwal, 11 AH / June, 632 CE.
List Of Dated Texts
Mentioning Prophet Muḥammad From 1-100 AH / 622-719 CE
A Record Of The Arab Conquest Of Syria, 637 CE / 15-16 AH
This much faded note is preserved on folio 1 of
BL Add. 14,461, a codex containing the Gospel accord to Matthew and the Gospel according to Mark. This note appears to have been penned soon after the battle of Gabitha (636 CE) at which the Arabs inflicted crushing defeat of the Byzantines. Wright was first to draw the attention to the fragment and suggested that "it seems to be a nearly contemporary notice",[19] a view which was also endorsed by Nöldeke.[20] The purpose of jotting this note in the book of Gospels appears to be commemorative as the author appears to have realized how momentous the events of his time were. The words "we saw" are positive evidence that the author was a contemporary. The author also talks about olive oil, cattle, ruined villages, suggesting that he belonged to peasant stock, i.e., parish priest or a monk who could read and write. It is worthwhile cautioning that the condition of the text is fragmentary and many of the readings unclear or disputable. The lacunae are supplied in square brackets.
... and in January, they took the word for their lives (did) [the sons of] Emesa [i.e., Ḥimṣ)], and many villages were ruined with killing by [the Arabs of] Muḥammad and a great number of people were killed and captives [were taken] from Galilee as far as Bēth [...] and those Arabs pitched camp beside [Damascus?] [...] and we saw everywhe[re...] and o[l]ive oil which they brought and them. And on the t[wenty six]th of May went S[ac[ella]rius]... cattle [...] [...] from the vicinity of Emesa and the Romans chased them [...] and on the tenth [of August] the Romans fled from the vicinity of Damascus [...] many [people] some 10,000. And at the turn [of the ye]ar the Romans came; and on the twentieth of August in the year n[ine hundred and forty-]seven there gathered in Gabitha [...] the Romans and great many people were ki[lled of] [the R]omans, ome fifty thousand [...][21]
There are certain observations to be made here. The phrase "turn of the year" signifies that the beginning of the note refers to the year 634-5 CE. The people of Emesa "took the word for their lives", an expression for surrendering on terms of tolerance, confirmed by oaths. Then there was a battle in Palestine with the "Arabs of Muhammad" in which many villages were ruined and people from the region of Galilee and Beth Sacharya(?), south west of Jerusalem were taken captive. Then the Arabs laid siege to Damascus (as read by Nöldeke).[22] In May, 635 CE, a Byzantine general of the rank of
sakellarious was in the region of Emesa. His name according to the Byzantine sources was Theodor.[23] Apparently, he was unable to lift the siege. The next battle took place in Gabitha, a town to the north of the river Yarmuk in the Golan massif. The date of the battle is 20th August AG 947 = 636 CE /
Rajab 15 AH, which agrees with the best Arab date for the battle of Yarmuk.[24] As mentioned earlier, the fragmentary nature of this note has resulted in scholars advising caution.[25]
Thomas The Presbyter (Writing c. 640 CE / 19 AH)
The 8th century
BL Add. 14,643 was published by Wright who first brought to attention the mention of an early date of 947 AG (635-6 CE).[26] The contents of this manuscript has puzzled many scholars for their apparent lack of coherence as it contains an assembly of texts with diverse nature.[27] In relation to Islam and Muslims, there are two important dates mentioned in this manuscript.
AG 945, indiction VII: On Friday, 4 February, [i.e., 634 CE /
Dhul Qa‘dah 12 AH] at the ninth hour, there was a battle between the Romans and the Arabs of Muḥammad [Syr.
tayyāyē d-Mḥmt] in Palestine twelve miles east of Gaza. The Romans fled, leaving behind the patrician
YRDN (Syr.
BRYRDN), whom the Arabs killed. Some 4000 poor villagers of Palestine were killed there, Christians, Jews and Samaritans. The Arabs ravaged the whole region.
AG 947, indiction IX: The Arabs invaded the whole of Syria and went down to Persia and conquered it; the Arabs climbed mountain of Mardin and killed many monks there in [the monasteries of] Kedar and Benōthō. There died the blessed man Simon, doorkeeper of Qedar, brother of Thomas the priest.[28]
It is the first date above which is of great importance as it provides the first explicit reference to Muhammad in a non-Muslim source. The account is usually identified with the battle of Dathin.[29] According to Hoyland, "its precise dating inspires confidence that it ultimately derives from first-hand knowledge".[30] This means that the time period between the death of Muhammad (June, 632 CE) and the earliest mention of him (4th February, 634 CE) is slightly over a year and half!
Sebeos, Bishop Of The Bagratunis (Writing in 660s CE / 40s AH)
One of the most interesting accounts of the early seventh century comes from Sebeos who was a bishop of the House of Bagratunis. From this chronicle, there are indications that he lived through many of the events he relates. He maintains that the account of Arab conquests derives from the fugitives who had been eyewitnesses thereof. He concludes with Mu‘awiya's ascendancy in the Arab civil war (656-61 CE), which suggests that he was writing soon after this date. Sebeos is the first non-Muslim author to present us with a theory for the rise of Islam that pays attention to what the Muslims themselves thought they were doing.[31] As for Muhammad, he has the following to say:
At that time a certain man from along those same sons of Ismael, whose name was Mahmet [i.e., Muḥammad], a merchant, as if by God's command appeared to them as a preacher [and] the path of truth. He taught them to recognize the God of Abraham, especially because he was learnt and informed in the history of Moses. Now because the command was from on high, at a single order they all came together in unity of religion. Abandoning their vain cults, they turned to the living God who had appeared to their father Abraham. So, Mahmet legislated for them: not to eat carrion, not to drink wine, not to speak falsely, and not to engage in fornication. He said: 'With an oath God promised this land to Abraham and his seed after him for ever. And he brought about as he promised during that time while he loved Ismael. But now you are the sons of Abraham and God is accomplishing his promise to Abraham and his seed for you. Love sincerely only the God of Abraham, and go and seize the land which God gave to your father Abraham. No one will be able to resist you in battle, because God is with you.[32]
Sebeos was writing the chronicle at a time when memories of sudden eruption of the Arabs was fresh. He knows Muhammad's name and that he was a merchant by profession. He hints that his life was suddenly changed by a divinely inspired revelation.[33]He presents a good summary of Muhammad's preaching, i.e., belief in one God, Abraham as a common ancestor of Jews and Arabs. He picks out some of the rules of behaviour imposed on the
umma; the four prohibitions which are mentioned in the Qur'an. Much of what he says about the origins of Islam conforms to the Muslim tradition.
A Chronicler Of Khuzistan (Writing c. 660s CE / 40s AH)
This is an anonymous and short Nestorian chronicle was aims to convey church as well as secular histories from the death of Hormizd son of Khusrau to the end of the Persian kingdom. Because of its anonymity, it is known to scholars Khuzistan Chronicle, after its plausible geographical location or Anonymous Guidi, after the name of its first editor. Amid his entry on the reign of Yazdgird, the chronicler gives a brief account of the Muslim invasions:
Then God raised up against them the sons of Ishmael, [numerous] as the sand on the sea shore, whose leader (
mdabbrānā) was Muḥammad (
mḥmd). Neither walls nor gates, armour or shield, withstood them, and they gained control over the entire land of the Persians. Yazdgird sent against them countless troops, but the Arabs routed them all and even killed Rustam. Yazdgird shut himself up in the walls of Mahoze and finally escaped by flight. He reached the country of the Huzaye and Mrwnaye, where he ended his life. The Arabs gained countrol of Mahoze and all the territory. They also came to Byzantine territory, plundering and ravaging the entire region of Syria. Heraclius, the Byzantine king, sent armies against them, but the Arabs killed more than 100,000 of them.[34]
In summary, concerning Muhammad, the chronicler says that he was the leader of the sons of Ishmael, whom God raised against the Persians.
Seven milestones on the Damascus-Jerusalem road from the reign of ʿAbd al-Malik ibn Marwan (65-86 AH / 685-705 CE). Some of them can be seen
here. They start with the typical formula of
Bism Allāh al-raḥmān al-raḥīm lā ilāha illa-Allāh waḥdahu la sharīka lahu Muḥammad rasūl Allāh ...
In the name of God the Compassionate the Merciful. There is no god but God alone without partner and Muhammad is the Messenger of God ...
Drachm Of ʿAbd al-Malik Ibn ʿAbd Allāh, Zubayrid Governor Of Bīshāpūr, 66 AH / 685-686 CE.
Obverse margin:
bism Allāh / Muḥammad rasūl / Allāh ("In the name of God, Muhammad is the Messenger of God").
John bar Penkaye (writing 687 CE / 67-68 AH)
Little is known about John bar Penkaye. He was a native of Fenek in north-western Mesopotamia and a resident of the monastery of John Kamul. It was in this monastery he wrote
Ktābā d-rīš mellē ("Book of the Salient Points") and dedicated it to a person called Sabrisho‘, the abbott of this convent.[35] In his book John bar Penkaye wrote the chronicle of the world from Creation to his present day which he calls as the "severe chastisement of today".[36] His work seeks to treat the salient points of history in a brief fashion. For the issue which concerns us here, it is discussed in the fifteenth and the last chapter, where the Arab conquests and the devastating famine and plague of 67 AH / 686-67 CE are mentioned.[37] Concerning Muhammad, John bar Penkaye says that:
Having let their dispute run its course, after much fighting had taken place between them, the Westerners, whom they call the sons of ’Ammāyē, gained the victory, and one of their number, a man called M‘awyā [i.e., Mu‘awiya], became king controlling the two kingdoms, of the Persians and of the Byzantines. Justice flourished in his time, and there was great peace in the regions under his control; he allowed everyone to live as they wanted. For they held, as I have said above, an ordinance, stemming from the man who was their guide (
mhaddyānā), concerning the people of the Christians and concerning the monastic station. Also as a result of this man's guidance (
mhaddyānūtā) they held to the worship of One God, in accordance with the customs of ancient law. At the beginnings they kept to the traditions (
mašlmānūtā) of Muḥammad, who was their instructor (
tā’rā), to such an extent that they inflicted the death penalty on anyone who was seen to act brazenly against his laws.[38]
John bar Penkaye presented Muhammad as the "guide" and "instructor" whose "traditions" and "laws" the Arabs fiercely upheld. The term "tradition" (Syr.
mašlmānūtā) implies that something is handed down, which suggests that the Muslims adhered to and enforced the example of Prophet Muhammad.[39] Concerning the term
mhaddyānūtā, Brock points out that:
There is, however, one interesting term used for Mụhammad that terms up in both Monophysite and Nestorian sources, namely mhaddyana, "guide", a term that has no obvious ancestry, although the related haddaya is a Christological title in early Syriac literature.[40]
