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Is Muhammad a Prophet?

A critical examination of Jalal Abualrubs Debate Points [Part 1] Sam Shamoun We continue analyzing the arguments raised by Muslim dawagandist and master taqiyyist Jalal Abualrub against Christian apologist and philosopher David Wood to support his belief that Muhammad is a true prophet of God. Jalal mentioned the conversation that allegedly took place between Muhammads first cousin, Jafar ibn Abu Talib, and the Christian ruler of Ethiopia when the latter asked the Muslims who had migrated to his land certain questions concerning their religion and prophet: Jafar Ibn Abu Talib, Prophet Muhammads cousin, said these words about Muhammad, to an-Najashi, King of Ethiopia, who became Muslim later on, "We were a people of Jahiliyyah (ignorance; polytheism), worshipping idols, eating the meat of dead animals, committing vice, cutting relations with kith and kin and treating our neighbors badly. The strong among us used to devastate the weak. These evil conditions persisted with us, until Allah sent us a messenger from among ourselves, one whose family history and lineage, truthfulness, honesty and chastity are well known to us. He called us to Allah and to attest to His Oneness and worship Him Alone and abandon what we, as well as, our forefathers used to worship instead of Him of stones and idols. He also commanded us to be truthful when we speak, give back trusts to their rightful owners, keep relations with kindred, and to be good neighbors. He also commanded us to avoid all types of vice, bloodshed, sins of all kinds, saying falsehood, eating up orphans property and spreading false accusations against chaste women. He commanded us to worship Allah Alone and to avoid associating anything or anyone with Him in worship. He commanded us to pray, give charity and fast. We believed him, had faith in him and followed what he was sent with from Allah. Hence, we worship Allah Alone and avoid falling into Shirk (polytheism) with Him. We also consider illegal what Allah made illegal. Our people transgressed against us, tortured us and tried to force us to revert back from our religion back to worshipping the idols instead of worshipping Allah, the Exalted, and back to the evil vices we used to commit before. When they oppressed us, committed injustice against us, made life difficult for us and hindered us from freely practicing our religion, we migrated to your land and chose you above anyone else. We hoped that we would not suffer any injustice as long as we live under your authority." (An authentic Hadith; Al-Albanis commentary on, Fiqhu as-Seerah, Muhammad Al-Ghazali, pg. 134) (Is Muhammad a Prophet?: We will show that, contrary to the above assertions, Muhammad did not bring moral reform but continued the vile and wicked practices which he accused the pagans of engaging in, albeit in the guise of Biblical or Abrahamic monotheism. Muhammad continued doing the very things he accused the pagans of, with some slight differences such as abandoning all their gods except Allah.

The Deception of the First Muslims Jalal conveniently omits pertinent details from this episode which show how the first Muslims lied and connived in order to dupe the Ethiopian king and his Christian bishops into

thinking that the Islamic position concerning Jesus is identical with what these Christians believed. When the Negus asked Muhammads companions whether their prophet had received any revelations from God they recited portions of Q. 19, the chapter of Mary: "The royal interpreters translated all that he (i.e. Ja'far) had said. The Negus then asked if they had with them any Revelation that their Prophet had brought them from God and, when Ja'far answered that they had, he said: Then recite it to me, whereupon Ja'far recited a passage from the Surah of Mary, which had been revealed shortly before their departure: And make mention of Mary in the Book, when she withdrew from her people unto a place towards the east, and secluded herself from them; and We sent unto her Our Spirit, and it appeared unto her the likeness of a perfect man. She said: I take refuge from thee in the Infinitely Good, if any piety thou hast. He said: I am none other than a messenger from thy Lord, that I may bestow on thee a son most pure. She said: How can there be for me a son, when no man hath touched me, nor am I unchaste? He said: Even so shall it be; thy Lord saith: It is easy for Me. That We may make a sign for mankind and a mercy from Us; and it is a thing ordained. "The Negus wept, and his bishops wept also, when they heard him recite, and when it was translated they wept again, and the Negus said: This hath truly come from the same source as that which Jesus brought. Then he turned to the two envoys of Quraysh and said: Ye may go, for by God I will not deliver them unto you; they shall not be betrayed." (Martin Lings, Muhammad, His Life Based on the Earliest Sources [Inner Traditions International, Ltd. Rochester, Vermont 1983], p. 83) Do the readers see what is missing from this recitation of Q. 19? You guessed it, the express denial that God can have a son, which is mentioned later in this very same chapter: That is Jesus, son of Mary, a word of truth, concerning which they are doubting. It is not for Allah to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it 'Be,' and it is. Surely Allah is my Lord, and your Lord; So serve you Him. This is a straight path. S. 19:34-36 These Muslims clearly rejected the Christian teaching that Christ is the Son of God, something which they deliberately withheld from the Negus and his bishops. In fact, when confronted by the Negus concerning the accusation by the pagan deputation that the Islamic religion contradicted the Christian view of Jesus the Muslims responded by focusing on the points of similarity between the two faiths: "When the two had gone, Amr said, Tomorrow I will tell him something that will uproot them all. Abdullah, who was the more godfearing of them in his attitude towards us, said, Do not do it, for they are our kindred though they have gone against us. He said, By God, I will tell him that they assert that Jesus, son of Mary, is a creature (lit. 'slave'). He went to him in the morning and told him that they said a dreadful thing about Jesus, son of Mary, and that he should send for them and ask them about it. He did so. Nothing of this kind had happened to them before, and the people gathered together asking one another what they should say about Jesus when they were asked. They decided that they would say what God had said and what the prophet had brought, saying, he is the slave of God, and his apostle, and his spirit, and his word, which he cast into Mary the blessed virgin . The

Negus took a stick from the ground and said, by God, Jesus, son of Mary, does not exceed what you have said by the length of this stick. His generals round about him snorted when he said this, and he said, Though you snort, by God! Go, for you are safe in my country " (The Life of Muhammad, A Translation of Ibn Ishaqs Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Karachi Oxford University Press, Karachi, Tenth Impression 1995], p. 152; bold and underline emphasis ours) And: It is narrated by Ahmad on the authority of Abdullah bin Mas`ud: The Messenger of Allah sent us (as Emigrants) to the Negus of Abyssinia and we were nearly eighty men. On the other hand, the Quraysh sent both Amr bin Al-As and Imarah Ibin Walid to the Negus with gifts and presents (in order to get him to bring us back with them). When they entered into him, they fell in prostration to him, and then went to stand on his right and left. Then they said to him: "There is a group of our people, who deviated from, and turned from our religion; and they came to live in your land." He said: "Where are they?" they said: "They are in your land: send (somebody to invite) them." He sent (someone to invite them); and Abdullah Ibn Ja`far said to them: "Let me speak on your behalf today." They followed him, and when he entered, he did not fall in prostration. These (present with the Negus) said to him: "Why have you not lie yourself prostrate to the king?" he said: "We (Muslims) never prostrate ourselves but to Allah Almighty." He (the Negus) asked them: "What is the matter?" he said: "Allah Almighty has sent His Prophet as a Messenger to us, and ordered us not to prostrate but to Allah Almighty, and ordered us to offer regular prayer and give obligatory charity." Amr Ibin Al-As said to the Negus: "They differ from you concerning Jesus son of Mary." He asked: "What do you say about Jesus son of Mary?" he said: "We say but as Allah Almighty says: He is Allahs Word and Spirit, which He sent to Mary, the devout virgin, whom no human being has ever touched." He then raised a stick from the land and said: "O community of Abyssinians, bishops and priests! By Allah, they do not say more than we say of him. Welcome to you, and to him from whom youve come! I bear testimony that he is the Messenger of Allah, whom we find mentioned in the Gospel, of whom Jesus, son of Mary gave the glad tidings. Live wherever you like (in my land). By Allah: had it not for my kingdom, I would have come to him, (acting as his servants so that I) would carry his sandals, and pour water for him to offer ablution." (Al-Hafiz Ibn Kathir, The Exegesis of the Grand Holy Quran, translated by Muhammad Mahdi al-Sharif [Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon; 1 st Edition, 2006], Volume 4, p. 545: ; bold and underline emphasis ours) It is highly likely and more probable that this story is either a fabrication or contains fictional elements. Whatever the case and since Muslims accept its veracity then they are going to have to contend with the problems it raises against the integrity of Muhammad and the first Muslims. As far as what the Muslims said concerning Jesus nothing contradicted the historic Christian view, and actually seemed to agree with it. After all, the inspired Scriptures teach that the Jesus is the Word who, in his prehuman existence, was there before creation came into being and was the One whom the Father used to make all created things: "In the beginning was the Word, and the Word was with God, and the Word was God The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth." John 1:1, 14

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touchedthis we proclaim concerning the Word of life. The Life appeared; we have seen it and testify to it, and we proclaim to you the Eternal Life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ." 1 John 1:1-3 "He is dressed in a robe dipped in blood, and his name is the Word of God." Revelation 19:13 The Holy Writings further teach that Jesus is an Apostle or Messenger sent by God who is also a life-giving Spirit: "So it is written: The first man Adam became a living being; the last Adam, a life-giving Spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven." 1 Corinthians 15:45-49 "As you sent me into the world, I have sent them into the world." John 17:18 "Again Jesus said, Peace be with you! As the Father has sent me, I am sending you." John 20:21 "Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the Apostle and high priest whom we confess." Hebrews 3:1 By focusing only on these points of similarity the Muslims were clearly deceiving these Christians. Instead of admitting to the Negus that they did not believe that Jesus is the unique Divine Son of God or that he was crucified in the place of sinners who rose from the dead on the third day, Muhammads companions decided to conceal all of these major differences in order to protect their own self-interests. Muslim author Neal Robinson, in his comments on Theodore Nldeke's chronology of the Quran, corroborates our contention that the Muslims were being deceptive by withholding pertinent details concerning the Islamic denial of basic Christian theology such as Jesus being Gods eternal Son: " In their present state, all the suras which contain extensive references to Jesus also include a denial that God has offspring. IT IS POSSIBLE that this is because these suras WERE REVISED DURING THE MEDINAN PERIOD. For example Nldeke maintains that sura nineteen ORIGINALLY consisted of 19:1-33, 41-47 since these ayas all rhyme in -iyyan whereas ayas 34-40 end in the much more common -una frequently found in the Medinan period. This accords with the Muslim tradition that the emigrants recited part of this sura to the Negus of Abyssinia. What they recited was presumably the original nucleus WHICH LACKED THE STRIDENT DENIALS THAT GOD HAD OFFSPRING." (Neal Robinson, Christ In Islam and Christianity [State University of New York Press (SUNY), Albany 1991], Chapter 4. Muhammad and the Christians, pp. 32-33; bold and capital emphasis ours)

And: "According to Nldeke's chronological scheme the earliest statement is 19:33, the infant Jesus' reference to the day of his death and the day of his being raised. In the original version of the revelation - the version recited to the Abyssinians by the Muslim refugees from Mecca - this was probably the culmination of the story. The Abysinnians may well have understood it as referring to the crucifixion and the resurrection on the third day. The statement itself is, however, much less precise. It does not specify how and when Jesus was to die nor how and when he was to be raised. In view of 19:15, where similar things are said about John, it is perhaps the general resurrection on the day of judgement which is envisaged. In any case the very fact that similar things are said about John detracts from the uniqueness of Jesus. In short the statement sounds more Christian than it is. This is in character with the general tenor of 19:1-33 WHERE THE AIM SEEMS TO BE THAT OF APPEALING TO CHRISTIAN SENTIMENT without making too many concessions to Christian belief." (Ibid., Chapter 12. The Crucifixion Non-Muslim Approaches, p. 112; bold, capital and emphasis ours) Despite what the above author says that the express Quranic denials of historic Christian beliefs may have been added at a later date these Muslims knew what their prophet believed concerning Jesus since their statements regarding Jesus being Gods Word which he sent to Mary and a Spirit from him is echoed in the following Medinan Sura: O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One God. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; S. 4:171-172 Pickthall Although this comes from a later period, it is obvious that the content of this particular passage was already well known to the Muslims early on, as evidenced by Jafars statements. Even the accusation of the pagans show that the Muslims had already been taught that Jesus was no more than a servant of Allah. This further reflects negatively on the character of Allah since, beside the fact that the Muslims must have been aware of the general Islamic teaching concerning Jesus, if we were to assume that what they recited from their deity was the only parts of Q. 19 which Allah had "revealed" at that time then he is also guilty of deception and is complicit in the lies of his followers. Muhammads deity reveals only that much of Q. 19 so that it can be used this way by the Muslims in their weak state and then later makes addition to this particular Sura when the Muslims have more power. In other words, even if the Muslims could not have cited it, because it was not yet part of the Quran, Allah already knew what was to become the full text, and deliberately revealed only these parts giving a wrong impression of his religion to the Christians. If the Muslims are not to blame, then Allah is to blame. And this fits right in with his boisterous claim that he is "the best of deceivers" (,

It is therefore obvious that Muhammads deity and his followers were employing taqiyyah, or concealment, something Muslims are permitted to do when living in a situation where they cannot fight and subjugate the disbelievers either because the Muslims are too weak and do not have the military prowess or financial means to do so, or because the unbelievers are too numerous: Let not the Believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God. S. 3:28 Y. Ali The comments of renowned Sunni expositor Ibn Kathir concerning the meaning of this text are noteworthy: The Prohibition of Supporting the Disbelievers Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers. Allah warned against such behavior when He said <And whoever does that, will never be helped by Allah in any way> meaning, whoever commits this act that Allah has prohibited, then Allah will discard him. Similarly, Allah said <O you who believe! Take not My enemies and your enemies as friends, showing affection towards them>, until <And whosoever of you does that, then indeed he has gone astray from the straight path.> [60:1]. Allah said <O you who believe! Take not for friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves> [4:144], and <O you who believe! Take not the Jews and the Christians as friends, they are but friends of each other. And whoever befriends them, then surely, he is one of them.> [5:51]. Allah said, after mentioning the fact that the faithful believers gave their support to the faithful believers among the Muhajirin, Ansar and Bedouins <And those who disbelieve are allies of one another, (and) if you do not behave the same, there will be Fitnah and oppression on the earth, and a great mischief and corruption.> [8:73]. Allah said next <unless you indeed fear a danger from them> meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers OUTWARDLY, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people ALTHOUGH OUR HEARTS CURSE THEM.'' Al-Bukhari said that Al-Hasan said, "The

TUQYAH is allowed until the Day of Resurrection... (; underline and capital emphasis ours) Here is what a more recent Muslim scholar wrote concerning taqiyyah: In another verse Allaah explains that this is so long as they are not taken as friends because of fear or taqiyah (i.e., being friendly with them in order to avoid harm); if that is the case then the one who does that is excused This verse [Q. 3:28] explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but in cases of fear and taqiyah it is permissible to make friends with them, as much as is essential to protect oneself against their evil. That is subject to the condition that one's faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice. Shaykh Muhammad al-Saalih al-'Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied: Undoubtedly the Muslim is obliged to HATE the enemies of Allaah and to disavow them, because this is the way of the Messengers and their followers... Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too... But if a Muslim treats them with KINDNESS and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that, because it comes under the heading of opening their hearts to Islam. But if he despairs of them becoming Muslim, then he should treat them accordingly. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (Question #59879: What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar:; bold and capital emphasis ours) It is interesting that in a letter written by one of the leaders of Al-Qaeda, Ayman al-Zawahiri, he quotes some of these very same passages and narratives to justify lying to and deceiving the enemies of Islam: A. The Difference Between Befriending and Dissembling The sharia differentiates between befriending infidels, which is forbidden, and fearing their evil. Allah Most High said [3:28] "Kashr" [word rendered "grin" in al-Dardas hadith] means to display ones teeth while smiling. He [Ibn Kathir] also says regarding the Word of the Most High [66:11] "Allah provided this instance to show the believers that no harm will come to them should they intermingle with the infidels whenever they have need of them. As the Most High said: Let believers not take for friends and allies infidels rather than believers: whoever does this shall have no

relationship left with Allahunless you but guard yourselves against them, taking precaution [3:28]." Al-Qurtubi said: "Muadh bin Jabal and Mujahid say, Taqiyya [self-preservation through dissembling] was a novelty of Islam before the Muslims grew strong. But today Allah has ennobled Islam to overcome its enemies. Ibn Abbas said: He but speaks with his tongue, but his heart is secure in faith; he murders not nor does he commit any sin. Al-Hasan says: Taqiyya is acceptable till the Day of Judgmentbut not if it causes the death [of fellow Muslims]. "Thus it is said that if a believer resides with the infidels, and if he fears for himself, he should cajole with his tongue, while his heart remains secure in its faith. However, taqiyya is permitted only should one fear being killed, scarred, or severely harmed. But whoever is forced into apostasy, it is his right to resist and refuse to respond to any utterance of infidelity, if he can." Al-Tabari said [regarding the verse] [3:28]. "Only when you are in their power, fearing for your selves, are you to demonstrate friendship for them with your tongues, whilst harboring hostility toward them. But do not join them in the particulars of their infidelity, and do not aid them through any action against a Muslim." (The Al Qaeda Reader, edited and translated by Raymond Ibrahim, introduction by Victor Davis Hanson [Broadway Books, NY, 2007, First Paperback Edition], Part I: Theology, 2. "Loyalty and Enmity", pp. 73-74; underline emphasis ours) And: To conclude: Should a Muslim encounter circumstances that expose him to murder, scarring, or severe injury, he may utter some words [i.e., lie] to stay the infidels torments. But he must not undertake any initiative to support them, commit sin, or enable them through any deed or killing or fighting against the Muslims. Nobler for him that he should endure torments, even if they are the cause of his death. (P. 75) Finally: 10. SUMMARY A. Allah Exalted has forbidden us from taking infidels as friends and allies, and aiding them against the believers, by either word or deed. Whoever does this is an infidel like them.

Sharia law allows [through the doctrine of taqiyya] whoever fears being killed, scarred, or severely harmed to say whatever will prevent the infidels from harming himwithout making them intimates, and without helping them against Muslims, either by way of action, murder, or fighting. But the better way is be steadfast and endure. (Pp. 99-100)

So much for the claim that Muhammad taught his followers to be honest and truthful when they speak to others!

How Muhammad became an idol Although it is true that Muhammad forbade his followers from worshiping the gods of the pagans, with the exception of Allah, this does not mean that Muhammad eradicated all forms of idolatry. The fact is that Muhammad himself became an idol, a deity of sorts, thereby replacing the false gods of the Meccans. For instance, we are told that Muhammad allowed people to kiss his hands and feet: The Companions knew well the baraka in the hand of the Prophet; they also knew about its being the symbol of Divine generosity and power. They loved to touch and kiss it, they competed for the water he had dipped it in, and, after his death, those who never saw him were eager to touch and kiss those hands that had touched him. Both the Jews and the Christians who recognized the Prophet as a Divine envoy also showed their love and respect for him by kissing both his hands and his feet. Once, after the Prophet's emigration to Madina, a Jew said to a friend of his, "Let us go to this Prophet!" his friend said, "Say not Prophet! Were he to hear you he would have four eyes!" They came to the Prophet and asked him about nine things which he answered. They kissed his hands and feet, saying, "We testify that you are a Prophet!" "What prevents you from following me?" he asked. "David prayed that there should always be a Prophet from his progeny. We fear, were we to follow you, that the Jews would kill us!" [79- Tirmidhi 5/72 Nisa'i 7:111] When the delegation of 'Abdal Qays reached Madina, [they had such longing for the Prophet that] they jumped off their camels and rushed to him, kissing his hands and feet. [92Majmaal- Zawa'id 9:389] The famous Follower, Thabit al-Bunani, Anas ibn Malik's student, said, "Whenever I visited Anas, they told him I was there, he came to me, and I took both his hands and kissed them saying, My father be the ransom of these hands that have touched the Messenger of Allah, may Allah's blessings and peace be upon him! and I kissed his eyes saying, My father be the ransom of these eyes which have seen the Messenger of Allah, may Allah's blessings and peace be upon him!" [96- Majma'al-Zawa'id 9:325] Burayda said, "A Bedouin came to the Prophet, may Allah's blessings and peace be upon him, saying, O Messenger of Allah, I have accepted Islam, so show me something that will increase me in certitude!' He asked him, What do you want? He replied, Call this tree, let it come to you! Go to her and call her! He told him. The Bedouin went to the tree saying, Answer the Messenger of Allah! The tree leaned to one side, pulling her roots out, then to the other, pulling her roots out then she went to the Prophet, may Allah's blessings and peace be upon him, saying, Peace be upon you O Messenger of Allah! The Bedouin exclaimed,

This is sufficient for me! This is sufficient for me! The Prophet, may Allah's blessings and peace be upon him, said, Go back! so it returned to its place and struck its roots again. The Bedouin said, Permit me, O Messenger of Allah, to kiss your hands and feet! He did [kiss his hands and feet], then said, Permit me to prostate myself before you! No man should prostate himself before another man! he replied." [98- Suyuti, al-Khasa'is al-Kubra, 2:200, Bazzar, and Abu Nu'aym] (Dr. Mostafa al-Badawi, The Hand of the Prophet :; underline emphasis ours) It is truly strange that Muhammad refused to allow a man to prostrate before him even though he allowed him to kiss his very hands and feet! Isn't kissing the feet of a mere man just as much an act of worship as bowing before him? In fact, to bow down before someone isn't always considered an act of worship as far as the Holy Bible is concerned. There are also reports that mention Muslims smearing Muhammads saliva on them, or drinking his blood, his leftover water and even his urine! Muhammad ibn Sad, al-Waqidis scribe, related that Aisha said to the Prophet, "When you come from relieving yourself, we do not see anything noxious from you." He said, "Aisha, dont you know that the earth swallows up what comes out of the prophets so that none of it is seen?" Although this tradition is not famous, the people of knowledge still mention the purity of his faeces and urine There was also a time when Malik ibn Sinan DRANK HIS BLOOD on the Day of Uhud and licked it up. The Prophet allowed him to do that and then said, "The Fire will not touch you." Something similar occurred when Abdullah ibn az-Zubayr drank cupped blood. The Prophet said, "Woe to you from the people and woe to the people from you," but he did not object to what he had done. Something similar is related about when a woman DRANK SOME OF HIS URINE. He told her, "You will never complain of a stomach-ache." He did not order any of them to wash their mouths out nor did he forbid them to do it again. The hadith of the woman drinking the urine is sound. Ad-Daraqutni follows Muslim and alBukhari who relate it in the Sahih. The name of this woman was Baraka, but they disagree about her lineage. Some say that it was Umm Ayman, a wooden cup he placed under his bed in which he would urinate during the night. One night he urinated in it and when he examined it in the morning there was nothing in it. He asked Baraka about that. She said, "I got up and felt thirsty, so I drank it without knowing." The hadith is related by Ibn Jurayj and others. (Qadi 'Iyad Ibn Musa al-Yahsubi, Kitab Ash-shifa bi ta'rif huquq al-Mustafa (Healing by the recognition of the Rights of the Chosen One), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K., third reprint 1991, paperback], pp. 35-37; capital and underline emphasis ours) This Muslim jurist further noted that:

When Quraysh sent 'Urwa ibn Mas'ud to the Messenger of Allah in the year of alHudaybiyya, he saw the unparalleled respect which his Companions displayed towards him. Whenever he did 'wudu they ran to get his leftover 'wudu water and nearly fought over it. If he spat they took it with their hands and wiped it on their faces and bodies. If a hair of his fell they ran to get it. If he commanded them to do something, they ran to do his command. If he spoke, they lowered their voices in his presence. They did not stare at him due to their respect for him. When he returned to Quraysh, he said, "People of Quraysh! I have been to Chosroes in his kingdom, and Caesar in his kingdom and the Negus in his kingdom, but by Allah, I have not seen any king among his people treated anything like the way Muhammad is treated by his Companions." Anas said, "I saw the Messenger when his hair was being shaved. His companions were around him and whenever a lock fell, a man picked it up." (Pp. 236-237; underline emphasis ours) The sahih ahadith narrate something similar: Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) WHO WOULD RUB IT ON HIS FACE AND SKIN; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water ; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Sahih alBukhari, Volume 3, Book 50, Number 891: amentals/hadithsunnah/bukhari/050.sbt.html#003.0 50.891) Now what does Jalal have to say about Muhammad permitting people to drink his blood and smear his saliva on them? Arent these practices extreme acts of devotion and worship, bordering on the fanatical? Moreover, Muhammad commanded his followers to pray to him in their daily acts of worship: Narrated Shaqiq bin Salama: 'Abdullah said, "Whenever we prayed behind the Prophet we used to recite (in sitting) 'Peace be on Gabriel, Michael, peace be on so and so. Once Allah's Apostle looked back at us and said, 'Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, AtTahiyatu lil-lahi wassalawatu wat-taiyibatu. As-Salamu 'ALAIKA aiyuha-n-Nabiyu wa rahmatu-l-lahi wa barakatuhu. As-Salam alaina wa ala ibadil-lah is-salihin. (All the

compliments, prayers and good things are due to Allah: peace be on YOU, O Prophet and Allah's mercy and blessings be on you. Peace be on us and on the true pious slaves of Allah). (If you say that, it will be for all the slaves in the heaven and the earth). Ash-hadu an la-ilaha illa-l-lahu wa ash-hadu anna Muhammadan 'abduhu wa Rasuluhu. (I testify that none has the right to be worshipped but Allah and I also testify that Muhammad is His slave and His Apostle)." (Sahih al-Bukhari, Volume 1, Book 12, Number 794: 12.794) A practice which clearly contradicts the Quran since the Muslim scripture expressly prohibits invoking or addressing any one directly other than Allah: Say (O Muhammad): My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allah and face the Qiblah, i.e. the Ka'bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him by not joining in worship any partner to Him and with the intention that you are doing your deeds for Allah's sake only. As He brought you (into being) in the beginning, so shall you be brought into being (on the Day of Resurrection) [in two groups, one as a blessed one (believers), and the other as a wretched one (disbelievers)]. S. 7:29 Hilali-Khan And the mosques are for Allah (Alone), so invoke not anyone along with Allah. S. 72:18 Hilali-Khan Muhammad further stated that he would intercede for people on the day of resurrection, and erroneously believed that the entire earth belonged to him: Narrated Mabad bin Hilal AlAnzi: We, i.e., some people from Basra gathered and went to Anas bin Malik, and we went in company with Thabit Al-Bunnani so that he might ask him about the Hadith of Intercession on our behalf. Behold, Anas was in his palace, and our arrival coincided with his Duha prayer. We asked permission to enter and he admitted us while he was sitting on his bed. We said to Thabit, "Do not ask him about anything else first but the Hadith of Intercession." He said, "O Abu Hamza! There are your brethren from Basra coming to ask you about the Hadith of Intercession." Anas then said, "Muhammad talked to us saying, On the Day of Resurrection the people will surge with each other like waves, and then they will come to Adam and say, Please intercede for us with your Lord. He will say, I am not fit for that but you'd better go to Abraham as he is the Khalil of the Beneficent. They will go to Abraham and he will say, I am not fit for that, but you'd better go to Moses as he is the one to whom Allah spoke directly. So they will go to Moses and he will say, I am not fit for that, but you'd better go to Jesus as he is a soul created by Allah and His Word. (Be: And it was) they will go to Jesus and he will say, I am not fit for that, but you'd better go to Muhammad. They would come to me and I would say, I am for that. Then I will ask for my Lord's permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted. I will say, O Lord, my followers! My followers! And then it will be said, Go and take out of Hell (Fire) all those who have faith in their hearts, equal

to the weight of a barley grain. I will go and do so and return to praise Him with the same praises, and fall down (prostrate) before Him. Then it will be said, O Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted. I will say, O Lord, my followers! My followers! It will be said, Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed. I will go and do so and return to praise Him with the same praises, and fall down in prostration before Him. It will be said, O, Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted. I will say, O Lord, my followers! Then He will say, Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire. I will go and do so." Anas told me the same as he told you and said that the Prophet added, I then return for a fourth time and praise Him similarly and prostrate before Him me the same as he O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted. I will say, O Lord, allow me to intercede for whoever said, None has the right to be worshiped except Allah. Then Allah will say, By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: None has the right to be worshipped except Allah." (Sahih al-Bukhari, Volume 9, Book 93, Number 601: 93.601) And: VI: Expelling the Jews from the Arabian peninsula 'Umar said that the Prophet, may Allah bless him and grant him peace, said, "We will let you remain in that as long as Allah lets you remain there." 2996. It is related that Abu Hurayra said, "While we were in the mosque, the Messenger of Allah, may Allah bless him and grant him peace, came out and said, Go to the Jews. We went out until we came to the house of al-Midras. He said, Become Muslim and you will be safe. Know that the earth belongs to Allah AND His Messenger. I want to expel you from this land. Whoever of you has some property should sell it. However, the earth belongs to Allah AND His Messenger." (Aisha Bewley, Sahih Collection of al-Bukhari, Chapter 63. Chapters on the Jizya and Truces: ; bold, capital and underline emphasis ours) The Quran, however, denies that there is an intercessor besides Allah, and that it is a sin to seek help from even those that are closest to Allah such as the prophets: And warn therewith (the Qur'an) those who fear that they will be gathered before their Lord, when there will be neither a protector nor an intercessor for them besides Him, so that they may fear Allah and keep their duty to Him (by abstaining from committing sins and by doing all kinds of good deeds which He has ordained). S. 6:51 Hilali-Khan Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors,

etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism). S. 18:102 Hilali-Khan Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? S. 32:4 Hilali-Khan Moreover, there are plentiful references and Islamic sources (such as those translated by Jalal!) that expressly and unambiguously deny that Allah has an associate or partner who shares in his kingship, thereby refuting Muhammads erroneous assertion that the earth also belongs to him: O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers. Allah there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious. S. 2:254-255 To Allah belongs all that is in the heavens and on earth. Whether you show what is in your minds or conceal it, Allah calls you to account for it. He forgives whom He pleases, and punishes whom He pleases, for Allah has power over all things. S. 2:284 But as for those who are niggardly with the bounty Allah has given them, let them not suppose it is better for them; nay, it is worse for them; that they were niggardly with they shall have hung about their necks on the Resurrection Day; and to Allah belongs the inheritance of the heavens and earth; and Allah is aware of the things you do. S. 3:180 And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things. S. 3:189 cf. 3:109, 129; 4:126, 131 -132, 171; 5:17-18 Allah Negates Having an Associate, a Partner, or a Helper in His Kingship Allah, all praise be to Him, stated that those who are being invoked besides Him, such as the angels, the human beings, or any other creation, do not own the weight of an atom in His Kingdom. He also stated that He has no partner with Him in His Kingdom. Rather, He Alone owns the Kingship, and He alone deserves all thanks and praises, and He is Able to do everything. Allah, the Exalted, does not have an aid who aids Him, as created kings have aids and helpers. Further, the righteous creations that are qualified to perform Shafaah with Allah, can only do so on behalf of whom Allah wills. Thus, Allah negated all types and aspects of Shirk (polytheism). Why is it that some objects are being invoked instead of Allah? Is it because they own a share in the Kingship, or because they are partners, or aids to Allah? Or, are they merely solicitors who intercede on behalf of others?

As for the three aspects: ownership, partnership and being aids, they certainly are all negated with regards to Allah, the Exalted, the Ever High.4 As for the fourth type, it can only occur by Allahs leave [4] [because His Alone are the Kingship and the Lordship] (Ibn Qayyim al-Jauziyyah, Zad-ul Ma'ad fi Hadyi Khairi-l 'Ibad [Provisions for the Hereafter Taken From the Guidance of Allah's Best Worshipper], translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando Florida; First edition, October 2001], Volume 4, pp. 241-242) To make matters worse for Jalal and his fellow Muslims, Muhammad was actually uncertain of his own fate and emphatically told his followers that he could not save anyone from Allahs punishment: Say: "I am no bringer of new-fangled doctrine among the messengers, NOR DO I KNOW WHAT WILL BE DONE WITH ME OR WITH YOU. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." S. 46:9 Narrated Abu Huraira: When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Apostle got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." (Sahih al-Bukhari, Volume 4, Book 51, Number 16: 51.016) Narrated 'Um al-'Ala: An Ansari woman who gave the pledge of allegiance to the Prophet that the Ansar drew lots concerning the dwelling of the Emigrants. 'Uthman bin Maz'un was decided to dwell with them (i.e. Um al-'Ala's family), 'Uthman fell ill and I nursed him till he died, and we covered him with his clothes. Then the Prophet came to us and I (addressing the dead body) said, "O Abu As-Sa'ib, may Allah's Mercy be on you! I bear witness that Allah has honored you." On that the Prophet said, "How do you know that Allah has honored him?" I replied, "I do not know. May my father and my mother be sacrificed for you, O Allah's Apostle! But who else is worthy of it (if not 'Uthman)?" He said, "As to him, by Allah, death has overtaken him, and I hope the best for him. By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me," By Allah, I will never assert the piety of anyone after him. That made me sad, and when I slept I saw in a dream a flowing stream for 'Uthman bin Maz'un. I went to Allah's Apostle and told him of it. He remarked, "That symbolizes his (good) deeds." (Sahih al-Bukhari, Volume 5, Book 58, Number 266: 58.266) How, then, could Muhammad say that he will intercede for people when he wasnt completely certain of his own salvation? And how could he command his followers to pray to him in their daily prayers when all prayers are supposed to be directed to Allah according to the Quran?

The Black Stone Islams Other Idol It is no secret that Muhammad retained many of the pagan practices and observances of Meccan paganism such as kissing a black stone, which the idolators venerated much like they did the other idols found in the Kabah, the pagan cube structure which was erected for the worship of false gods: Narrated 'Abis bin Rabia: 'Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you ." (Sahih al-Bukhari, Volume 2, Book 26, Number 667: 26.667) Narrated Salim that his father said: I saw Allah's Apostle arriving at Mecca; he kissed the Black Stone Corner first while doing Tawaf and did ramal in the first three rounds of the seven rounds (of Tawaf). (Sahih al-Bukhari, Volume 2, Book 26, Number 673: 26.673; see also 675, 676, 679, 680) The Holy Bible forbids Gods true followers from fashioning images which are then taken as objects of worship: "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me," Exodus 20:4-5 "Yet I reserve seven thousand in Israelall whose knees have not bowed down to Baal and all whose mouths have not kissed him." 1 Kings 19:18 Pay careful and close attention to the fact that bowing to and kissing an idol is considered an act of worship, since this clearly indicates that Muhammad committed idolatry for kissing the black stone. The next reference shows what happens when an object commissioned by a prophet of God is venerated through religious gestures such as kissing, bowing or by burning incense to it: "In the third year of Hoshea son of Elah king of Israel, Hezekiah son of Ahaz king of Judah began to reign. He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother's name was Abijah daughter of Zechariah. He did what was right in the eyes of the LORD, just as his father David had done. He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan)." 2 Kings 18:1-4 If this is the case with images which met with Divine approval how much more so will God be against venerating symbols which he has not personally commanded anyone to make?

What makes this rather amazing is that during the Q&A session of his debate with David Wood, Jalal was specifically asked why Muhammad kissed and commanded others to kiss the black stone when certain Biblical passages such as 1 Kings 19:18 and 2 Kings 18:4 prohibited such acts of worship. Here is his response: Um, does this is this the same Bible that the Catholics are reading? You know that 80% of Catholics today, I mean, Christians today are Catholic or Orthodox? And they kiss all these stuff. Go tell them that before you tell me. The Bible is not my book; its your book. It wasnt written by Allah; it was written by people who are not Allah, I am telling you. So you cant bring it as proof to against me because we dont believe the Book is, ahh, authentic to begin with. Its fabricated, its forged, and I am going to talk about it in the next section. (Is Muhammad a Prophet?: 6a32c3/is_muhammad_a_prophet_jalal. mp3) Um, is this the same Jalal who wrote the following? I will also prove Muhammads Prophethood through what he sent with and also through the standards for prophets set in the Bible to prove Muhammads superiority to any prophet mentioned in the Two Testaments. A Christian author once wrote: "Bible gives us a test to determine a true prophet a true prophet from a false one." Therefore, we will use the Bible as a test. (Is Muhammad a Prophet?, p. 1) Is this the same man who quoted the following OT text in his "response" to the current Popes criticism of Muhammad? Eradicating Shirk: When he entered the Kabah, the Prophet of Islamic Monotheism ordered that all the idols in and around the Kabah be destroyed, the idols that were being worshipped instead of Allah. He had these idols destroyed just as Allah ordered His ancient Prophets to do, "But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire" (Deuteronomy 7:5). What does the Pope know about Muhammad? Can the Pope appear in front of his congregation and declare that Muhammad did evil when he destroyed the idols and called to the Oneness of the Creator of everything? (Jalal Abualrub, Muhammad: The Prophet of Mercy 50 New & Humane Concepts Brought by Muhammad, edited by Alaa Mencke [Madinah Publishers and Distributors, June 2007:], p. 136; underline emphasis ours) That same Jalal? So when the same Holy Bible that Jalal referenced proves beyond any reasonable doubt that Muhammad was an idolator, and therefore a false prophet, it is no longer a credible source and cannot be used to falsify Islam and the Quran? Then why did Jalal appeal to it in the first place if he is going to simply discard or attack what it says whenever it is used to prove that Muhammad was not a messenger sent by the one true God of Abraham? Whatever the reasons may be for Jalals blatant inconsistency, the fact remains that Muhammad did not eradicate idolatry completely but retained much of the pagan and idolatrous practices of the Arabs. He further turned himself into an idol as well.

We now come to the end of the first part of our analysis of Jalals assertions. Lord Jesus willing, we will have more to say in the second part of our examination.

Further Reading

Is Muhammad a Prophet?
A critical examination of Jalal Abualrubs Debate Points [Part 2] Sam Shamoun We continue with our critical look at Jalals quote from Jafar ibn Abu Talib where he claimed that Muhammad taught his followers to abandon idolatry and vice, and to maintain ties with kith and kin. We will shortly see that Muhammad actually legalized many perverted and vile practices, and commanded his followers to turn violently against their family and friends.

Islamic Muta Temporary Marriage At one stage in his life Muhammad permitted women to be degraded for the purpose of satisfying the sexual desires of Muslim men who couldnt control their lust. He even had the audacity to pass this off as marriage, albeit temporary marriage. Among Muslims this abuse of women is called Muta: Narrated Abdullah: We used to participate in the holy wars carried on by the Prophet and we had no women (wives) with us. So we said (to the Prophet). "Shall we castrate ourselves?" But the Prophet forbade us to do that and thenceforth he allowed us to marry a woman (temporarily) by giving her even a garment, and then he recited: "O you who believe! Do not make unlawful the good things which Allah has made lawful for you." (Sahih al-Bukhari, Volume 6, Book 60, Number 139: 60.139) It is hard to see what the difference is between this and prostitution. Both of these evil practices require a sum of money to be paid to the women, and the intention behind both is solely and purely to satisfy the sexual lust of men who cannot control their passions. This is unlike marriage where the intention is to enter into a long term commitment to a partner whom one will love and cherish. There continued to be some debate among Muhammads companions whether this vile, filthy act was abrogated or whether it was still applicable in certain situations: XXXII. The Messenger of Allah, may Allah bless him and grant him peace, forbade the mu'ta (temporary) marriage* later 4825. It is related that Ali said to Ibn Abbas, "The Prophet, may Allah bless him and grant him peace, forbade the mut'a and the meat of domestic donkeys at the time of Khaybar." 4826. It is related that Abu Jamra said, "I heard Ibn Abbas being asked about the mut'a and he made an allowance for it. A client of his said to him, That is only when the situation is severe and women are few, or something like that. Ibn Abbas said, Yes."

4827. It is related that Jabir ibn 'Abdullah and Salama ibn al-Akwa' said, "We were in an army when the messenger of the Messenger of Allah, may Allah bless him and grant him peace, came to us and said, You have been given permission to practise the mut'a, so do so." Salama ibn al-Akwa reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man and a woman agree [to a temporary marriage] then the association between them lasts for three nights. If they like, they can make it longer, or if they part to separate, they do so." I do not know whether it was particular to us or for people in general. Abu 'Abdullah said, "Ali made it clear from the Prophet, may Allah bless him and grant him peace, that it is abrogated." [*The muta is marriage with a woman for a specific length of time.] (Aisha Bewley, The Sahih Collection of al-Bukhari, Chapter 70. Book of Marriage: The followers of the second largest Muslim sect, the Shiite branch, believe that this practice is still valid for Muslims and have produced tomes defending its legitimacy and morality. The following is an example of such an attempt of justifying this gross immoral practice:

Adultery and Raping of Captives To make matters worse Muhammad legalized the capture and raping of women, even if they happened to be married! Also (prohibited are) women already married, except those whom your right hands possess: Thus hath God ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property, - desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and God is All-knowing, All-wise. S. 4:24 Y. Ali The above passage emphatically licenses and permits adultery since what else do you call the raping of married women who are taken captive? It did not remain an abstract theoretical right, but was readily put into practice by the Muslim jihadists: Abu Sirma said to Abu Sa'id al Khadri (Allah he pleased with him): O Abu Sa'id, did you hear Allah's Messenger mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger, and he

said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born. (Sahih Muslim, Book 008, Number 3371: 371) Abu Said al-Khudri said: The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, And all married women (are forbidden) unto you save those (captives) whom your right hands possess. That is to say, they are lawful for them when they complete their waiting period. (Sunan Abu Dawud, Volume 2, Number 2150) Moreover, according to one commentator Muhammad would entice his murderous jihadists to fight by promising them beautiful women:

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Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? And indeed Hell surrounds the Unbelievers (on all sides). In the commentary regarding the Almightys saying, "Among them is (many) a man who says: Grant me exemption and draw me not into trial," it was mentioned that this verse came down regarding a man named Al-Jad Ibn Qais. The Exalted mentioned in this verse, "Among them," referring to the hypocrites. Regarding the verse, "a man who says: Grant me," this was in reference to a man who said to the prophet, "Give command that I do not accompany you." Regarding the verse, "draw me not into trial," this means, "do not trouble me with the sight of the women of Al-Asfar ("The Yellow," i.e. blonds) and their daughters, for I am tempted by women, (for I fear) that I might go out and commit a sin with them" It was narrated by Muhammed Ibn Amru, narrated by Asim, narrated by Issa, narrated by Ibn Abi Najih, narrated by Mujahid regarding Allahs saying, "Grant me exemption and draw me not into trial," that the prophet of Allah may Allahs prayers and peace be upon him said, "Invade Tabuk and your spoils will be the daughters of Al-Asfar and the women of the Romans (Byzantines)." Al-Jad replied, "Grant us exemption and draw us not into trial with women." It was narrated by Al-Kasim, narrated by Al-Hussain, narrated by Hajjaj, narrated by Ibn Jurayj, narrated by Mujahid who stated that the prophet said, "Invade and you will have the spoils of

the daughters of the Al-Asfar" meaning the Roman women and this narration was repeated by others. (Commentary of al-Tabari on Q. 9:49; Arabic source; translation by Dimitrius; bold and underline emphasis ours) Not only did Muhammad tempt his men by promising beautiful women as booty but he also went so far as to condemn a man for not wanting to fall into fornication and possibly adultery! So much for Muhammad calling people to turn away from vile and immoral deeds!

Committing Adultery with the wife of an adopted Son The moral problems for dawagandists like Jalal are far from over since we learn that on one occasion Muhammad had desires for a married woman which led to her being divorced by her husband. The Muslim expositors agree that the following text, "It is not for a believer, man or woman, when Allh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allh and His Messenger, he has indeed strayed in a plain error. And (remember) when you said to him (Zaid bin Hrithah the freedslave of the Prophet) on whom Allh has bestowed Grace (by guiding him to Islm) and you (O Muhammad too) have done favour (by manumitting him) "Keep your wife to yourself, and fear Allh." But you did hide in yourself (i.e. what Allh has already made known to you that He will give her to you in marriage) that which Allh will make manifest, you did fear t he people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allh had a better right that you should fear Him. So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allh's Command must be fulfilled. There is no blame on the Prophet in that which Allh has made legal for him. That has been Allh's Way with those who have passed away of (the Prophets of) old. And the Command of Allh is a decree determined." S. 33:36-38 Hilali-Khan Was "revealed" to force Muhammads first cousin Zaynab bint Jash to marry his adopted son Zayd and to also justify Muhammad marrying his daughter-in-law: And it is not [fitting] for any believing man or believing woman, when God and His Messenger have decided on a matter, to have (read takuna or yakuna) a choice in their matter, in contravention of the decision of God and His Messenger. This [verse] was revealed regarding 'Abd Allah b. Jahsh and his sister Zaynab, whose hand the Prophet had asked for in marriage, but meaning on behalf of Zayd b. Haritha. They were loathe to this [proposal] when they found out [that it was on the latter's behalf], for they had thought that the Prophet (s) wanted to marry her himself. But afterwards they consented because of the [following part of the] verse: And whoever disobeys God and His Messenger has certainly strayed into manifest error. Thus the Prophet (s) gave her in marriage to Zayd. Then on one occasion he [the Prophet] caught sight of her and felt love for her , whereafter [when he realised that] Zayd lost his affection for her and so said to the Prophet (s), 'I want to part with her'. But the Prophet said to him, 'Retain your wife for yourself', as God, exalted be He, says: (Tafsir alJalalayn: &tDisplay=yes&UserProfile=0; bold and underline emphasis ours) And when (idh is dependent because of [an implied preceding] udhkur, 'mention [when]') you said to him to whom God had shown favour, by [guiding him to] Islam, and to whom you [too] had shown favour: by manumitting him - this was Zayd b. Haritha, who had been a prisoner of war before [the coming of] Islam (al-jahiliyya). The Messenger of God (s) purchased him before his call to prophethood, and then manumitted him and adopted him as his son - 'Retain your wife for yourself and fear God', before divorcing her. But you had hidden in your heart what God was to disclose, [what] He was to manifest of your love for her and of [the fact] that should Zayd part with her you would marry her, and you feared people, would say, He has married his sons wife!, though God is worthier that you should fear Him, in all things, so take her in marriage and do not be concerned with what people say. Zayd subsequently divorced her and her [obligatory] waiting period was completed. God, exalted be He, says: So when Zayd had fulfilled whatever need he had of her, We joined her in marriage to you - the Prophet consummated his marriage with her without [the customary] permission [from her legal guardian] and gratified the Muslims with [a feast of] bread and meat - so that there may not be any restriction for the believers in respect of the wives of their adopted sons, when the latter have fulfilled whatever wish they have of them. And God's commandment, that which He has decreed, is bound to be realised. (Tanwir al-Miqbas min Tafsir Ibn Abbas: &tDisplay=yes&UserProfile=0; bold and underline emphasis ours) (And when thou saidst unto him on whom Allah hath conferred favour) through Islam, i.e. Zayd (and thou hast conferred favour) on him by emancipating him: (Keep thy wife to thyself) and do not divorce her, (and fear Allah) and fear Allah and do not let her go. (And thou didst hide in your mind) her love and the desire to marry her (that which Allah was to bring to light) in the Quran, (and thou didst fear mankind) and you feel ashamed of people because of this (whereas Allah had a better right that thou shouldst fear Him) whereas you should be ashamed of Allah. (So when Zayd had performed the necessary formality (of divorce) from her) when she has finished her waiting period after her divorce from Zayd, (We gave her unto thee in marriage, so that (henceforth)) after you (there may be no sin for believers about wives of their adopted sons, when the latter have performed the necessary formality (of release) from them) when they had finished their waiting period after they are divorced or after the death of their husband. (The commandment of Allah) marrying Zayd to Muhammad (pbuh) (must be fulfilled) must take place. (Tanwir al-Miqbas min Tafsir Ibn Abbas: &tDisplay=yes&UserProfile=0; bold and underline emphasis ours) Some Muslim dawagandists are of the opinion that Muhammad only proposed marriage to his adopted sons wife when Q. 33:37 was "revealed". Nothing could be further from the truth: Anas (Allah be pleased with him) reported: When the Iddah of Zainab was over, Allahs Messenger said to Zaid to make a mention to her about him. Zaid went on until he came to her and she was fermenting her flour. He (Zaid) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that Allahs Messenger (may peace be upon him) had made a mention of her. So I turned my back

towards her, and I turned upon my heels, and said: Zainab, Allahs Messenger has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Quran (pertaining to her marriage) was revealed, and Allahs Messenger (may peace be upon him) came to her without permission (Sahih Muslim, Book 008, Number 3330: 330) According to this text the Qurans injunction regarding Muhammad and Zaynab wasnt composed until after he had offered to marry her. This supports our contention that Muhammad sought justification for marrying his sons divorced spouse and needed to convince Zaynab that she was doing what was pleasing to Allah in accepting Muhammads marriage proposal. At the very least this hadith proves that Muhammad wanted to marry her even before the verse of the Quran was composed! To make matters worse, Muhammad abolished adoption altogether when people starting mocking him for marrying his adopted sons divorcee! Narrated Abdullah bin Umar: We used not to call Zaid bin Haritha the freed slave of Allah's Apostle except Zaid bin Muhammad till the Quranic Verse was revealed: "Call them (adopted sons) by (the names of) their fathers. That is more than just in the Sight of Allah." (33.5) (Sahih Al-Bukhari, Volume 6, Book 60, Number 305: 60.305) And: God has not placed two hearts inside any man: [this was revealed] in order to refute those disbelievers who said that they each had two hearts with which they could reason better than Muhammad's single mind; nor has He made your wives whom (read as alla'i, or alla') you repudiate by zihar (read tazzahharuna, or tuzahiruna; the original ta' [of tatazaharuna] has been assimilated with the za') - a man would say to his wife for example, 'You are for me as [untouchable as] my mother's back - your mothers, in other words, [He has not made you wives] like [your] mothers, so that they are illicit [for conjugality] in that respect, [a practice] which in pre-Islamic times was considered a [valid form of] divorce. An atonement with [necessary] conditions is necessary in such a case, as mentioned in surat al-Mujadila [Q. 58:2-3]. Nor has He made those whom you claim as [adopted] sons (ad'iya', the plural of da'iyy, which is one claimed as the son of one who is not his [biological] father) your sons, in reality. That is a mere utterance of your mouths, namely, [of] the Jews and the hypocrites. When the Prophet (s) married Zaynab bt. Jahsh, who had been Zayd b. Haritha's wife, the adopted son of the Prophet (s), they said, 'Muhammad married his son's wife!', and so God proved them liars in this. But God speaks the truth, in this [matter], and He guides to the way, the way of truth. (Tafsir al-Jalalayn: &tDisplay=yes&UserProfile=0; bold and underline emphasis ours) Again:

(Proclaim their real parentage) name them in relation to their real fathers. (That will be more equitable) better, more correct and fairer (in the sight of Allah) in relation to lineage. (And if ye know not their fathers) if you do not know the lineage of their fathers, (then (they are) your brethren in the faith) name them with names showing brotherhood in faith: Abdullah, Abd al-Rahman, Abd al-Rahim and Abd al-Raziq, (and your clients) and name them as your clients. (And there is no sin for you in the mistakes that ye make unintentionally) regarding the identification of ones parentage, (but what your hearts purpose (that will be a sin for you)) what is a sin for you is to attribute intentionally someone to other than his real father. (Allah is Forgiving) of what was done in the past, (Merciful) in relation to what will happen in the future. This verse was revealed about Zayd Ibn Harithah who was adopted by the Prophet (pbuh). People used to call him Zayd Ibn Muhammad, but Allah forbade them from calling him so and guided them to what is proper. (Tanwr al-Miqbs min Tafsr Ibn Abbs: &tDisplay=yes&UserProfile=0; bold and underline emphasis ours) Finally: Abolition of Adoption <nor has He made your adopted sons your real sons.> This was revealed concerning Zayd bin Harithah, the freed servant of the Prophet. The Prophet had adopted him before prophethood, and he was known as Zayd bin Muhammad. Allah wanted to put an end to this naming and attribution This is a command which abrogates the state of affairs that existed at the beginning of Islam, when it was permitted to call adopted sons after the man who adopted them Then Allah . commanded that they should be given back the names of their real fathers, and states that this was more fair and just. Al-Bukhari narrated that Abdullah bin Umar said: "Zayd bin Muhammad, may Allah be pleased with him, the freed servant of the Messenger of Allah was ALWAYS CALLED Zayd bin Muhammad, UNTIL (the words of the) QUR'AN WERE REVEALED <Call them (adopted sons) by (the names of) their fathers, that is more just with Allah.> " An Adopted Child should be named after His Real Father This was also narrated by Muslim, At-Tirmidhi and An-Nasai. They used to deal with them as sons in every respect, including being alone with them as Mahrams and so on. Hence, Sahlah bint Suhaly, the wife of Abu Hudhayfah said: "O Messenger of Allah! We used to call Salim our son, but Allah has revealed what He has revealed. He used to enter upon me, but I feel that Abu Hudhayfah does not like that." The Prophet said ((Breastfeed him and he will become your Mahram.)) Hence when this ruling was abrogated, Allah made it permissible for a man to marry the exwife of his adopted son, and the Messenger of Allah married Zaynab bint Jash, the divorced wife of Zayd bin Harithah Allah said

<So that (in the future) there may be no difficulty to the believers in respect of the wives of their adopted sons when the latter have no desire to keep them> (33:37) And Allah says in Ayat At-Tahrim <The wives of your sons from your own loins> (4:23). The wife of an adopted son is not included because he was not born from the man's loins. A "foster" son through breastfeeding is the same as a son born from one's own loins, from the point of view of the Shariah, because the Prophet said in the Two Sahihs ((Suckling makes unlawful as lineage does.)) <Call them by their fathers.> This is concerning Zayd bin Harithah. He was killed in 8 AH at the battle of Mutah. In Sahih Muslim it is reported that Anas bin Malik said: "The Messenger of Allah said ((O my son.))" It was also reported by Abu Dawud and At-Tirmidhi <But if you know not their father's (sic) then they are your brothers in the religion and Mawalikum (your freed servants).> Here Allah commands that adopted sons should be given back their fathers names, if they are known; if they are not known, then they should be called brothers in faith or freed servants, to compensate for not knowing what their real lineage is. (Tafsir Ibn Kathir (Abridged) Volume 7 (Surat An-Nur to Surat Al-Ahzab, Verse 50), abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors, Riyadh, Houston, New York, London, Lahore; First Edition: August 2000], pp. 634-637: ; ; capital and underline emphasis ours) Adoption is even considered a great sin in Islam! f. Bloodline relationship cannot be changed, that is why in Islam there is no concept of adoption. According to the Islamic point of view, to adopt someone as a son IS A GREAT SIN. (English Translation of Sunan Ibn Majah - Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 1783 to 2718, Ahadith edited and referenced by Hafiz Abu Tahir Zubair 'Ali Za'i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA), [Darussalam Publications and Distributors, First Edition: June 2007], Volume 3, The Chapters On Wills, Chapter 6. There Is No Bequest For An Heir, p. 558; capital and underline emphasis ours) How different is this from the attitude of the true God of the Holy Bible who delights in adopting rebel sinners into his family through faith in the Lord Jesus, granting them the status of sons and making them coheirs with his eternally beloved Son: "But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." John 1:12-13

"For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, Abba! Father! The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirsheirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies." Romans 8:14-17, 23 "But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, Abba! Father! So you are no longer a slave, but a son, and if a son, then an heir through God." Galatians 4:4-7 "See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are Gods children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure." 1 John 3:1-3 And in adopting sinners as his children, whereby he transforms their characters to reflect his holy character, God sets the example for his followers to do likewise by adopting children who have either been abandoned or whose parents have died in order that they may experience the love and comfort that comes from belonging to a family. It also allows parents who cannot have children of their own to experience the joy that comes from raising a family. And yet because of Muhammad barren Muslim couples and orphaned or abandoned Muslim children can never experience this, never knowing what it is to have and be a family. Muhammad thought more about his own reputation, being more concerned with saving face in light of the people slandering him for marrying his adopted sons wife, than with the needs of barren couples and abandoned or orphaned children. This is not what we would expect the so-called "mercy unto all the worlds" to be like or to do. The other major problem with Islams abolishing adoption is that the very reason the Quran gives for Muhammads marriage to Zaynab is that this was intended to set an example and precedence for other adoptive fathers to marry their adopted sons divorcees if they so chose. But how can this be the reason when Muhammad went on to outlaw adoption completely? Doesnt this prove that this was nothing more than an excuse which Muhammad needed in order to justify marrying his daughter-in-law? More importantly, there was absolutely no need for Muhammad to even marry his adopted sons divorcee as an example for others when all he needed to do was compose a verse telling his followers that it was alright for Muslims to marry their adopted sons wives. As if it couldnt get any more worse, specific Islamic sources say that Q. 33:37 gave Muhammad the singular privilege and license to force any man to divorce his wife if he so desired her! "If Muhammad desired an unmarried woman, he had the right to have sexual intercourse with her without a marriage contract, or witnesses, or consent of a guardian, even without her

approval. But if she was married and Muhammad desired her, her husband ought to divorce her so that he could marry her. If he [Muhammad] desired a slave, her master must offer her as a gift to him. Likewise, Muhammad has the right to marry any woman he wants of the men without her approval. He also has the right to marry during pilgrimage as he did with Maymuna. Moreover, he had the right to choose from the spoils of war whatever he wanted, whether it was a maid or anything else; that is, before the distribution of the spoils." (Burhan al-Deen al-Halabi, al-Sira al-Halabiyya, Volume III, p. 377) And: And any believing woman who dedicates herself to the Prophet if the Prophet wishes to wed (nikah) her; this only for thee, and not for the Believers (at large). As for what was granted and made lawful (by Allah) to the prophet they are 16 issues
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Fourth: To take more than four women. Fifth: To marry (yastankih or have intercourse), with a woman who verbally pronounces her dedication (to the prophet). Sixth: To marry (yastankih) without the presence (or permission) of a legal guardian. Seventh: To marry (yastankih) without a dowry. Eighth: To marry (and have intercourse) during a state of ritual consecration and purification. Ninth: The annulment of an oath he may make to his wives. Tenth: If MUHAMMAD looks at a woman (and desires her) THEN IT IS NECESSARY FOR HER HUSBAND TO DIVORCE HER AND FOR MUHAMMAD TO MARRY HER. Ibn al-Araby said, "This is what the servant of the two holy mosques has also said, as was clear to the scholars FROM THE STORY OF ZAID which also had this meaning." Eleventh: That the prophet released Safiyyah (from her captured status) and he considered her release as her dowry. Twelfth: To enter Mecca without being in a state of ritual purification. Thirteenth: To fight in Mecca Fifteenth: His marriage is still considered effective after his death. Sixteenth: If he divorces a woman she remains prohibited to everyone and may not be married (nikah) to someone else.

Yastankih comes from the word yankah. For it is said in different forms nakaha and istankaha just as it is said ajab and istajab It is permissible to use the word istankaha to mean one whom requests marriage or one who requests sexual intercourse. (Al-Qurtubi, Q. 33:50; Arabic source; translation by Dimitrius; bold and capital emphasis ours) Again, we wouldnt expect someone whom the Quran labels as a mercy for all creatures to act in this manner, stealing the wives of people in order to satisfy his desires and lusts. In light of this it is rather hard to see how Muhammad could have taught his followers to shun vile actions when he lusted after and eventually wed a married woman, one whom he had initially ordered to espouse his adopted son! This leads us to the next section.

Muhammads Love of Women According to some of Islams commentators the following verse: Or do they envy men (Muhammad and his followers) for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and AlHikmah (As-Sunnah - Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom. Q. 4:54 Hilali-Khan Was "revealed" to silence Muhammads critics who were complaining of all the wives he was taking: (Or are they jealous) nay, they are jealous (of mankind) of Muhammad and his Companions (because of that which Allah of His bounty hath bestowed upon them?) the Scripture, prophethood and marrying many wives. (For We bestowed upon the house of Abraham) David and Solomon ((of old) the Scripture and Wisdom) knowledge, understanding and prophethood, (and We bestowed on them a mighty kingdom) We honoured them with prophethood and Islam and bestowed upon them sovereignty over the Children of Israel. David had 100 legitimate wives, and Solomon had 300 legitimate wives plus 700 concubines. (Tanwr al-Miqbs min Tafsr Ibn Abbs: &tDisplay=yes&UserProfile=0) Or, nay, are they jealous of people, namely, of the Prophet (s), for the bounty that God has bestowed upon them, in the way of prophethood and abundance of women? In other words, they wish that he be deprived of such things, saying, 'If he were truly a prophet, he would not be concerned with women'. For We gave the House of Abraham, his forefather, the likes of Moses, David and Solomon, the Book and wisdom, and prophethood, and We gave them a mighty kingdom: David had ninety nine women, and Solomon had a thousand, free women and slavegirls. (Tafsir al-Jalalayn: &tDisplay=yes&UserProfile=0) The reason why Muhammad had more wives than his own followers were allowed to have is because he loved women too much and couldnt control himself: There is an authentic Hadith collected from Anas ibn Malik, who said that the Messenger of Allah said "From your (this) life, I was made to like women (in marriage) and Teeb (perfume); the comfort of my eye was made in Prayer." Those who narrated the Hadith to mean, "I was made to like three things from this life", made a mistake, because the Prophet did not say, three. Certainly, Prayer is not among the matters of life. Women [in marriage] and Teeb were among the dearest things to the Prophet. He used to sleep with his wives, all in one night. He was endowed with the strength of thirty men with regards to sexual ability and otherwise. Allah allowed him more than He allowed anyone from among his Ummah (Muslim Nation).

The Prophet used to treat his wives fairly regarding spending the night at each ones house, maintenance and accommodation. As for love felt in the heart, he used to say "O, Allah! This is my division in what I have control of, so do not blame me for what [You control and] I do not control." This Hadith was said to pertain to love and sexual intimacy, fairness regarding what is not obligatory, because one has no control over such matters. (Ibn Qayyim al-Jauziyyah, Zad-ul Ma'ad fi Hadyi Khairi-l 'Ibad [Provisions for the Hereafter Taken From the Guidance of Allah's Best Worshipper], translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando Florida; First Edition, December 2000], Volume 1, pp. 236-236; bold and underline emphasis ours) Muhammads lust for women was such that he would often choose the most beautiful captive for himself, and would also force his followers to hand over their beautiful booty to him: We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, O Allah's Prophet! Give me a slave girl from the captives. The Prophet said, Go and take any slave girl. He took Safiya bint Huyai. A man came to the Prophet and said, O Allah's Apostle! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you. So the Prophet said, Bring him along with her. So Dihya came with her and when the Prophet saw her, he said to Dihya, Take any slave girl other than her from the captives." Anas added: "The Prophet then manumitted her and married her." (Sahih al-Bukhari, Volume 1, Book 8, Number 367: 08.367) And: Narrated Anas bin Malik: We arrived at Khaibar, and when Allah helped His Apostle to open the fort, the beauty of Safiya bint Huyai bin Akhtaq whose husband had been killed while she was a bride, was mentioned to Allah's Apostle. The Prophet selected her for himself (Sahih Al-Bukhari, Volume 5, Book 59, Number 522: 59.522) Nor was Safiyya an isolated case: Narrated Aisha, Ummul Mu'minin: Juwayriyyah, daughter of al-Harith ibn al-Mustaliq, fell to the lot of Thabit ibn Qays ibn Shammas, or to her cousin. She entered into an agreement to purchase her freedom. She was a very beautiful woman, most attractive to the eye. Aisha said: She then came to the Apostle of Allah asking him for the purchase of her freedom. When she was standing at the door, I looked at her with disapproval. I realised that the Apostle of Allah would look at her in the same way that I had looked . She said: Apostle of Allah, I am Juwayriyyah, daughter of al-Harith, and something has happened to me, which is not hidden from you. I have fallen to the lot of Thabit ibn Qays ibn

Shammas, and I have entered into an agreement to purchase of my freedom. I have come to you to seek assistance for the purchase of my freedom. The Apostle of Allah said: Are you inclined to that which is better? She asked: What is that, Apostle of Allah? He replied: I shall pay the price of your freedom on your behalf, and I shall marry you. She said: I shall do this. She (Aisha) said: The people then heard that the Apostle of Allah had married Juwayriyyah. They released the captives in their possession and set them free, and said: They are the relatives of the Apostle of Allah by marriage. We did not see any woman greater than Juwayriyyah who brought blessings to her people. One hundred families of Banu al-Mustaliq were set free on account of her. (Sunan Abu Dawud, Book 29, Number 3920: .3920) And: According to Ibn HumaydSalamahMuhammad b. Ishaq Muhammad b. Jafar b. alZubayrthe Prophets wife Aishah, who said: When the Messenger of God divided the captives of the Banu al-Mustaliq, Juwayriyah bt. Al-Harith fell to the share of Thabit b. Qays b. al-Shammas (or to a cousin of his), and she contracted with him for her freedom. She was a sweet, beautiful woman who captivated anyone who looked at her. She came to the Messenger of God seeking his help in the matter of her contract. By God, as soon as I saw her at the door of my chamber, I took a dislike to her, and I knew that he would see in her what I saw (The History of al-Tabari: The Victory of Islam, translated by Michael Fishbein [State University of New York Press (SUNY), Albany 1997], Volume VIII, pp. 56-57; bold and italic emphasis ours) Aishas statement leaves absolutely no doubt that Muhammad chose Juwayriyah solely for her outstanding beauty. As the translator of the History of al-Tabari noted: Similar frankness appears in the account in A.H. 6 of Muhammads marriage to Juwayriyah, "a sweet, beautiful woman, who captivated anyone who looked at her" (the words of Aishas). She had been captured during the raid on the Banu al-Mustaliq and, in accordance with custom, became the slave of one of her captors. The latter agreed to free her in exchange for a sum of money. Juwariyah approached Muhammad for help, and the latter, CAPTIVATED BY HER BEAUTY, offered her "something better" then payment of the price of her freedom namely, marriage with himself (Ibid., p. xiii; capital and underline emphasis ours) No wonder that Muhammads contemporaries accused him of being a womanizer! Layla bt. al-Khatim b. Adi b. Amr b. Sawad b. Zafar b. al-Harith b. al-Khazraj approached the Prophet while his back was to the sun, and clapped him on his shoulder. He asked who it was, and she replied, "I am the daughter of one who competes with the wind. I am Layla bt. al-Khatim. I have come to offer myself [in marriage] to you, so marry me." He replied, "I accept." She went back to her people and said that the Messenger of God had married her. They said, "What a bad thing you have done! You are a self-respecting woman, but the Prophet is a womanizer. Seek an annulment from him." She went back to the

Prophet and asked him to revoke the marriage and he complied with [her request] (The History of Al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press (SUNY), Albany, 1990], Volume IX, p. 139; bold emphasis ours) It is rather interesting that al-Qayyim claimed that Muhammad treated his wives fairly by spending equal time with them when elsewhere he candidly admitted that his prophet preferred Aisha to the rest of his spouses. This led to discord and constant complaining from the wives: Next, the Prophet married Umm Abdullah, Aishah, as-Siddiqah (the truthful one), daughter of as-Siddiq (the truthful one) Abu Bakr ibn Abi Quhafah, whom Allah has exonerated from the above seven heavens. Aishah bint Abu Bakr was the beloved wife of the Prophet. The angel showed Aishah to the Prophet while she was wrapped in a piece of silk cloth, before he married her, and said to him, "This is your wife." The Prophet married Aishah during the lunar month of Shawwal, when she was six, and consummated the marriage in the first year after the Hijrah, in the month of Shawwal, when she was nine. The Prophet did not marry any virgin, except Aishah, and the revelation never came to him while he was under the blanket with any of his wives, except Aishah [2] [Al-Bukhari (4738) and Muslim (2548) narrated that Aishah said, "Allahs Apostle married me when I was six years old, and I was admitted to his house when I was nine years old."] [3] [Al-Bukhari (3491) narrated that Allahs Apostle said "O, Umm Salamah! Dont trouble me by harming Aishah, for by Allah, the Divine Inspiration never came to me while I was under the blanket of any woman amongst you except her."] (Ibn al-Qayyim, pp. 157-158; see also p. 242; bold and underline emphasis ours) And: Narrated 'Urwa from 'Aisha: The wives of Allah's Apostle were in two groups. One group consisted of 'Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah's Apostle. The Muslims knew that Allah's Apostle loved 'Aisha, so if any of them had a gift and wished to give to Allah's Apostle, he would delay it, till Allah's Apostle had come to 'Aisha's home and then he would send his gift to Allah's Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah's Apostle to tell the people to send their gifts to him in whatever wife's house he was. Um Salama told Allah's Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, "He did not say anything to me." They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, "Talk to him till he gives you a reply." When it was her turn, she talked to him again. He then said to her, "Do not hurt me regarding Aisha, AS THE DIVINE INSPIRATIONS DO NOT COME TO ME ON ANY OF THE BEDS EXCEPT THAT OF AISHA." On that Um Salama said, "I repent to Allah for hurting you." Then the group of Um Salama called Fatima, the daughter of Allah's Apostle and sent her to Allah's Apostle to

say to him, "Your wives request to treat them and the daughter of Abu Bakr on equal terms." Then Fatima conveyed the message to him. The Prophet said, "O my daughter! Don't you love whom I love? " She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, "Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms." On that she raised her voice and abused 'Aisha to her face so much so that Allah's Apostle looked at 'Aisha to see whether she would retort. 'Aisha started replying to Zainab till she silenced her. The Prophet then looked at 'Aisha and said, "She is really the daughter of Abu Bakr." (Sahih alBukhari, Volume 3, Book 47, Number 755: 47.755) What audacity! Muhammad justifies his neglect of certain wives and preferential treatment of Aisha on the grounds that Allah would send down revelations only when he was in the sheets of his child bride!

Further Reading

Severing Ties with Kin We now come to the final section dealing with Jafar ibn Abu Talibs assertion that Muhammad commanded his followers to maintain good relations with their family members and to be kind to neighbors. Nothing could be farther from the truth. The fact is that the Quran actually orders Muslims not love any of their unbelieving family members:

Thou wilt not find any people who believe in God and the Last Day, loving those who resist God and His Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). God will be well pleased with them, and they with Him. They are the Party of God. Truly it is the Party of God that will achieve Felicity. S. 58:22 Y. Ali O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers. Say: If your fathers, and your sons, and your brethren, and your wives, and your tribe, and the wealth ye have acquired, and merchandise for which ye fear that there will no sale, and dwellings ye desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk. S. 9:23-24 Pickthall Note that Q. 58:22 says that "For such He has written Faith in their hearts" which implies that the Muslims not loving even their parents is "the mark of a true believer," being a sign that Allah has put faith in their hearts! Basically, this means that faith in Islam results in a believer receiving strength and determination to hate anyone who opposes Muhammad, even if they happen to be the closest of relatives! It forbids them to love them, to honor them, to treat them in friendship. And the Islamic source material shows how far this can go in extreme instances: THE AFFAIR OF MUHAYYISA AND HUWAYYISA The apostle said, Kill ANY Jew that falls into your power. Thereupon Muhayyisa b. Masud leapt upon Ibn Sunayna, a Jewish merchant with whom they had social and business relations, and killed him. Huwayyisa was not a Muslim at the time though he was the elder brother. When Muhayyisa killed him Huwayyisa began to beat him, saying, You enemy of God, did you kill him when much of the fat on your belly comes from his wealth? Muhayyisa answered, Had the one who ordered me to kill him ordered me to kill you I would have cut your head off. He said that this was the beginning of Huwayyisas acceptance of Islam. The other replied, By God, if Muhammad had ordered you to kill me would you have killed? He said, Yes, by God, had he ordered me to cut off your head I would have done so. He exclaimed, By God, a religion which can bring you to this is marvellous! and he became a Muslim. I was told this story by a client of B. Haritha from the daughter of Muhayyisa from Muhayyisa himself. Muhayyisa composed the following lines on the subject: My mothers son blames because if I were ordered to kill him I would smite his nape with a sharp sword, A blade white as salt from polishing. My downward stroke never misses its mark. It would not please me to kill you voluntarily Though we owned all Arabia north to south.

(The Life of Muhammad: A Translation of Ibn Ishaqs Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth impression 1995], p. 369; bold and capital emphasis ours) Here, a man tells his brother that he would not even hesitate to behead him if Muhammad ordered it. And: They (the narrators) said: The Apostle of Allah sent a force under al-Dahhak Ibn Sufyan Ibn Awf Ibn Abu Bakr al-Kilabi, against al-Qurara. Al-Asyad Ibn Salamah Ibn Qart was with him. They encountered them at al-Zujj, the Zujj of Lawah and invited them to embrace Islam. They refused, so they attacked them and forced them to flee. Then al-Asyad met his father Salamah who was on his own horse, in a pond of al-Zujj. He invited his father to embrace Islam promising him amnesty. He (father) abused him and his creed. Consequently al-Asyad hamstrung the horse of his father. When the horse fell on his hoofs Salamah reclined on his spear in water. He (al-Asyad) held him till one of them (Muslims) came there and killed him. His son did not kill him. (Ibn Saads Kitab Al-Tabaqat Al-Kabir, English translation by S. Moinul Haq, M.A., PH.D assisted by H.K. Ghazanfar M.A. [Kitab Bhavan Exporters & Importers, 1784 Kalan Mahal, Daryaganj, New Delhi - 110 002 India], Volume II, p. 201) Thus, Muhammads religion destroys the relationship between Muslim converts and their disbelieving parents. In this case, the son puts before his own father the choice of embracing Islam now or death. He prevents his father from fleeing. The son is the direct cause that his father is killed by his fellow Muslims. Muslim sources report another instance where a Muslim son is willing to kill his non-Muslim father: According to Ibn Humayd Salamah - Muhammad b. Ishaq - 'Asim b. 'Umar b. Qatadah: 'Abdallah b. 'Abdallah b. Ubayy b. Salul came to the Messenger of God and said: "Messenger of God, I have been told that you want to kill 'Abdallah b. Ubayy because of what has been reported to you concerning him. If you are going to do it, command me to do it and I will bring you his head. By God, al-Khazraj know that there has never been among them a man more dutiful to his father than I. I am afraid that you may order someone else to do it and that he may kill him; and then my soul will not allow me to look on the slayer of 'Abdallah b. Ubayy walking among the people: I would kill him, killing a believer to avenge an unbeliever, and thereby enter the Fire [of Hell]." The Messenger of God said, "No, we will be gentle with him and associate with him on friendly terms as long as he stays with us." Thus, after that day whenever he did anything objectionable, it was his own tribesmen who reproved him, corrected him, censured him, and threatened him. When word of how they were behaving reached the Messenger of God, he said to 'Umar b. al-Khattab: "What do you think, Umar? By God, had I killed him the day you ordered me to kill him, prominent men would have been upset, who, if I ordered them today to kill him, would do so." 'Umar said, "Now by God I know that what the Messenger of God ordered had more of a blessing in it that what I would have ordered." (The History of al-Tabari, Volume VIII, p. 55) Being a devout Muslim, the son does not question Muhammads right to command that his father be killed. He even seems to consider it meritorious to follow that order. He does not

fear that killing his own father would send him to hell, but only that avenging the murder by killing the murderer would do so. The Muslim scripture further prohibits Muslims from befriending and seeking protection with disbelievers, unless they are outnumbered by the unbelievers or are living in an area controlled by the infidels: Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying. S. 3:28 Pickthall O believers, take not Jews and Christians as friends; they are friends of each other. Whoso of you makes them his friends is one of them. God guides not the people of the evildoers. S. 5:51 Arberry Muslims are actually commanded to be harsh with the unbelievers: O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination. S. 9:73 HilaliKhan Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). S. 48:29 Hilali-Khan In contrast to the above we have Abu Talib, the uncle of Muhammad, who protected his nephew against his opponents in Mecca. Abu Talib remained a pagan until his death and did not believe in Muhammads message, and yet he gave Muhammad the freedom to believe differently and even to preach his message to the people. This is quite unlike Muhammad and his followers who did not return this favor when they became powerful, but instead forced the alternative of Islam or death even upon their closest relatives. In other words, Abu Talib in his "unbelief" was nobler and more civilized than Muhammad and his followers! The preceding points should sufficiently put to rest the erroneous assertions of Jafar ibn Abu Talib that Muhammad came to remove idolatry and vice and to promote monotheism, truthfulness, compassion and kindness to family and friends. Lord Jesus willing, more rebuttals to Jalals debate points to follow shortly.

Further Reading

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