Friday, January 26, 2007

The Bnai'Noach=The Sons of Noah


As Shown here in this Chart, there was Prophesies Made over the Sons of Noah.

For the Seedline of Ham, seen thru such figures of History as the Ancient Egyptians, Hagar, Ishmael, the Canaanites, Even Muhammad thru His own claim that he is a descended of Ishmael falls into the Seedline of Ham, Even Aboriginals would be counted in the seedline of Ham, Many African an Tribes of Dark appearance.
Though the Prophecy in relation to them show they will be slaves/servants, they have also been many Hamites in History in todays Present day who are famous like:
Martin Luther King jr, Malcom X, Cassius Clay aka Muhammad Ali, Samuel L Jackson, Ernie Dingo, Cathy Freeman, Ghandi, Chris Rock, Halle Berry, Sammy Davis Jr, Steve James, laurence fishburne, Morgan freeman, Clarence gilyard.

For the Seedline of Japheth, seen thru history as the ancient Greeks, Romans, thru to much of the many famous european empires such as the French, Russian, Byzantine, the British,scottish, irish, as well as the german empire, the goths, an the gauls, then there were the cimmerians.
Some of there Famous Historical figures being, King Cyrus the Great, Alexander the Great, Julius Caesar, Augustus Caesar, Napoleon, Hitler(madman of germany), Colin Firth, Jean Claude Van Damme, Peter Sellers.

For the Seedline of Shem for famous people in His Seedline is, Abraham, Sarah, Isaac, Jacob Aka Israel, All the 12 tribes of Israel, other famous figures, being Moses, Joshua, Gideon, Samson, Eliezer, Nathan the Prophet, Samuel the Prophet, Isaiah, Jeremiah, Hosea, Zechariah,Zephaniah, an All of the Prophets of the Tanakh, As well as Such Scribes of the Brit Chadashah(New Testament) Matthew, Mark, Luke, Shaul(paul), John, Peter, Jude.
Also Present Day Famous people of the Seedline of Shem being Binyamin Netanyahu, Ehud Olmert, Ehud Barah, Menachim Begin, David Ben Gurion, Al Jolson Barbara Stresiand,andy Patinkin, Cary Grant, William Shatner, Alicia Silverstone, Seth Green, Kirk Douglas, Goldie Hawn, Mel Brooks, Michael Douglas, Simon Wiesenthal, Ber Borochov, Jacob Freedman, Menachem Mendel Beilis , Jonathan Pollard, Leonard Cohen,Dutch Schultz,Benjamin 'Bugsy' Siegel, Famous Jews Al Jolson, Seinfeld Benny Goodman, More...

7 comments:

Anonymous said...

Contradictions in the Qur'an

The purpose of this page

We do not reject the Qur'an because of this list of contradictions. There are many reasons of much more substantial nature why we do not believe the Qur'an to be from the one true God. You will find those discussed on other pages of this web site (e.g. [1], [2]). This page is not intended as an attack on the Qur'an. Sadly, many Muslims have become unnecessarily aggravated because they did not understand the purpose of this collection.

It is my experience that many Muslims try to evade a discussion of the real issues regarding the truth of Islam and Christianity by pushing "101 Bible Contradictions" (or similar compilations) into our face. Muslim web sites abound in articles and collections attacking the integrity of the Bible by means of contradiction lists. Many have the attitude that "because the Bible is riddled with contradictions, errors, absurdities and problems, there is no need for me to make the effort to understand it." With such an attitude no real dialog can develop. Our goal is to get beyond superficial word games to discussing the relevant core issues over which we differ.

It has mostly proven useless to explain one set of contradictions because there is always another one that can be added to the list. It is important to be able to give explanations of the difficult Biblical passages including those that seem contradictory. We are working hard to provide good answers to honest questions in our Bible Commentary and the section on alleged Bible contradictions. However, most Muslims' rejection of the Bible is not based on such contradiction lists. For most Muslims this rejection is an integral part of their faith long before they have ever seen any such "contradictions". These lists are usually only used as a convenient means to justify a rejection of the Bible which would otherwise be very difficult to explain rationally.

Counteracting this evasive or even hostile attitude is the purpose of this page. If both sides can come to the recognition that their own book, the scripture which is the basis of their faith, be it the Bible or the Qur'an, contains some very difficult passages which might even look like plain errors or logical contradictions (depending on the level of hostility employed when looking at it), then we might be more forgiving towards the other and be motivated to not judge prematurely but to make a serious effort to understand each of the books and the essential teachings of the respective faith in a deeper way before we come to a decision why we do or do not believe them.

Debates about contradictions are rarely fruitful because people tend to insist reading the texts of the opponent in the most rigid and literal manner to make it look bad, while being very lenient with their own book, allowing extra assumptions, metaphorical interpretations and other means to somehow explain how this can be understood without being a contradiction.

Some Muslims have proven by their provided responses that they possess a quite ingenious and creative mind. It is for our readers to decide whether or not the provided answers are fully satisfactory for them. It is not for me to make that decision on their behalf. This is one reason that I will not remove even those contradictions that I find answered to my personal satisfaction. A second reason is that keeping the effectively answered contradictions on this site will help Muslims and Christians who don't know the possible responses to contradictions they encountered elsewhere, to find them here. As such this page can be a valuable resource for both Christians and Muslims, similar to various Christian pages about seeming Bible contradictions. To compare like with like, I will make the strongest possible case for something being contradictory and wrong, similar to the Muslim attacks on the Bible. The difference to Muslim web sites is that we give the right of response.

It is our prayer that even this page may help Muslims and Christians to make progress in mutual understanding, to come to a proper perspective regarding the "contradictions issue" and to a realization what the real issues are which we need to concentrate on in our dialogs and debates.

Having clarified the purpose of this page we now challenge our Muslim friends with the following compilation to rethink their approach for determining the truth of scripture.

Introduction

Because the Bible seemingly contains errors therefore the Bible is not God's word. The Qur'an on the other hand is free from discrepancies and this is proof that the Qur'an is from God since Sura 4:82 states:

Do they not ponder on the Qur'an?
Had it been from other than Allah,
they would surely have found therein much discrepancy.

See also this Muslim presentation: The no-contradiction challenge of the Qur'an.

But reality is not as simple as many would want us believe.
There are three basic categories of contradictions in the Qur'an:

1. Internal contradictions: Verses contradicting each other or the laws of logic
2. External errors: Verses contradicting the facts of history or science
3. Verses contradicting the earlier revelations

Further: Contradictions between Muslim Traditions and the Qur'an

# Other web web sites with pages on errors, contradictions or problems in the Qur'an.

For your convenience: Download all contradictions in a .zip format.

If you are able to resolve to your own satisfaction the Qur'an problems presented here, then probably you will be able to understand that Christians can with a similar effort explain to their own satisfaction most of the difficulties in the Bible. Try to be fair and evaluate the Bible with an equal standard as the Qur'an. Don't judge it with harsher criteria than you are ready to use when reading the Qur'an. Even better, read the Bible to understand its meaning and message and not to find fault with it on such superficial levels.

Think about this: Errors in the Bible prove that the Qur'an is not from God.

To several of the presented problems Muslim responses are available on our site. Links to the individual responses will be given usually at the bottom of the pages dealing with the specific issue. If you want to contribute your personal response to one of the topics below I need to insist that you do this in this format also outlining my policy on linking or displaying Muslim responses, as well as the issue of using English translations of the Qur'an. But some think my offer is dishonest. There are further Muslim responses to this summary page available.

Important notice: This is an overview page which only gives short summaries of the observed contradictions. Before you respond to any of them, first click on the link to the detailed discussion of the individual contradiction!
Internal Contradictions:

1. Who suffers loss if Muhammad was wrong? Sura 34:50 commands Muhammad to say, "If I go astray, I go astray only to my own loss," which is a severe factual error in the Qur'an as well as contradicting the teaching of the Qur'an in a number of other verses.
2. Allah, Adam, and the Angels. There are a great number of problems and inconsistencies between the several accounts of Adam's creation, Allah's command to prostrate before Adam, Satans refusal, etc.
3. Who Was the First Muslim? Muhammad [6:14, 163], Moses [7:143], some Egyptians [26:51], or Abraham [2:127-133, 3:67] or Adam, the first man who also received inspiration from Allah [2:37]?
4. Can Allah be seen and did Muhammad see his Lord? Yes [S. 53:1-18, 81:15-29], No [6:102-103, 42:51].
5. Were Warners Sent to All Mankind Before Muhammad? Allah had supposedly sent warners to every people [10:47, 16:35-36, 35:24], Abraham and Ishmael are specifically claimed to have visited Mecca and built the Kaaba [2:125-129]. Yet, Muhammad supposedly is sent to a people who never had a messenger before [28:46, 32:3, 34:44, 36:2-6]. This article also raises other issues: What about Hud and Salih who supposedly were sent to the Arabs? What about the Book that was supposedly given to Ishmael? Etc.
6. What will be the food for the people in Hell? The food for the people in Hell will be only "Dhari" [Sura 88:6], or only foul pus from the washing of wounds [S. 69:36], or will they also get to eat from the tree of Zaqqum [S. 37:66]? Together, these verses constitute three contradictions.
7. Can Angels Cause the Death of People? The Qur'an attacks those who worship anyone besides God (e.g. angels or prophets) because those can neither create, nor give life, nor cause anyone to die. Yet, the Qur'an explicitly states that one angel or several angels are causing certain people to die [Sura 4:97, 16:28, 32, 32:11].
8. Confusion Concerning Identity of the Spirit and Gabriel (a long discussion of dozens of references)
9. 'Iddah rules for divorced and widowed women appear to be arbitrary and inconsistent.
10. Is there a minimum age of marriage for girls?
11. To Marry or Not to Marry? The Qur'an forbids believers to marry idolatrous women [Sura 2:221], and calls Christians idolaters and unbelievers [9:28-33], but still allows Muslims to marry Christian women [5:5].
12. Will it be accepted of them or not?
13. Will Allah reward the good deeds of Unbelievers? S. 9:17 and 9:69 clearly say no. However, S. 99:7 implies yes. Moreover, S. 2:62 promises Christians reward for their good deeds. But S. 9:28-33; 5:17, 72-73 calls Christians idolaters, and S. 9:17 is very clear that idolaters will have no reward.
14. Should Muslims Accept Peace or Not?
15. Can They Disbelieve in the Last Day and be Safe?
16. How many mothers does a Muslim have? Only one [58:2, the woman who gave birth and none else], or two [4:23, including the mother who nursed him], or at least ten [33:6]?
17. And it just doesn't add up: Sura 4:11-12 and 4:176 state the Qur'anic inheritance law. When a man dies, and is leaving behind three daughters, his two parents and his wife, they will receive the respective shares of 2/3 for the 3 daughters together, 1/3 for the parents together [both according to verse 4:11] and 1/8 for the wife [4:12] which adds up to more than the available estate. A second example: A man leaves only his mother, his wife and two sisters, then they receive 1/3 [mother, 4:11], 1/4 [wife, 4:12] and 2/3 [the two sisters, 4:176], which again adds up to 15/12 of the available property.
18. How many angels were talking to Mary? When the Qur'an speaks about the announciation of the birth of Jesus to the virgin Mary, Sura 3:42,45 speaks about (several) angels while it is only one in Sura 19:17-21.
19. Further numerical discrepancies Does Allah's day equal to 1,000 human years (Sura 22:47, 32:5) or 50,000 human years (Sura 70:4)? --- According to Sura 56:7 there will be THREE distinct groups of people at the Last Judgement, but 90:18-19, 99:6-8, etc. mention only TWO groups. --- There are conflicting views on who takes the souls at death: THE Angel of Death [32:11], THE angels (plural) [47:27] but also "It is Allah that takes the souls (of men) at death." [39:42] Angels have 2, 3, or 4 pairs of wings [35:1]; but Gabriel had 600 wings. [Sahih Bukhari, Volume 4, Book 54, Number 455]
20. How many days did Allah need to destroy the people of Aad? One day [54:19] or several days [41:16; 69:6,7]
21. Six or eight days of creation? Sura 7:54, 10:3, 11:7, and 25:59 clearly state that God created "the heavens and the earth" in six days. But in 41:9-12 the detailed description of the creation procedure adds up to eight days.
22. Quick or Slow Creation? Allah creates the heavens and the earth in six days [7:54] and many Muslims want to be modern and scientific, and make that six eons, but then again, He creates instantaneously [2:117], "Be! And it is".
23. Heavens or Earth? Which was created first? First earth and then heaven [2:29], heaven and after that earth [79:27-30].
24. Calling together or ripping apart? In the process of creation heaven and earth were first apart and are called to come together [41:11], while 21:30 states that they were originally one piece and then ripped apart.
25. What was man created from? A blood clot [96:1-2], water [21:30, 24:45, 25:54], "sounding" (i.e. burned) clay [15:26], dust [3:59, 30:20, 35:11], nothing [19:67] and this is then denied in 52:35, earth [11:61], a drop of thickened fluid [16:4, 75:37]
26. Fully Detailed Or Incomplete? The Qur'an claims for itself to be (fully) detailed, that nothing is left out of the book [6:38, 6:114, 12:111, 16:89 etc.]. However there are plenty of important issues which are left unclear in the Qur'an. This article discusses the confusion found in the quranic statements on wine.
27. Worshiping the Same or a Different God? Muhammad is commanded to speak to the disbelievers: ... nor do you worship what I worship [109:3]. However, other verses in the Qur'an state clearly that those disbelieving his message are in fact worshiping the same God, Allah.
28. To Intercede or Not To Intercede? - That is the Question! The Qur'an makes contradictory statements whether on the Day of Judgment intercession will be possible. No: [2:122-123, 254; 6:51; 82:18-19; etc.]. Yes: [20:109; 34:23; 43:86; 53:26; etc.]. Each position can be further supported by ahadith.
29. Where is Allah and his throne? Allah is nearer than the jugular vein [50:16], but he is also on the throne [57:4] which is upon the water [11:7], and at the same time so far away, that it takes between 1,000 and 50,000 years to reach him [32:5, 70:4].
30. The origin of calamity? Is the evil in our life from Satan [38:41], Ourselves [4:79], or Allah [4:78]?
31. How merciful is Allah's mercy? He has prescribed mercy for himself [6:12], yet he does not guide some, even though he could [6:35, 14:4].
32. Does Allah command to do evil? No [7:28, 16:90]. Yes [17:16, ]. Two examples are also given, where Allah clearly commanded or permitted indecent actions [2:229-230, 2:187].
33. Should Muhammad Get Paid Or Shouldn’t He?
34. Will there be inquiry in Paradise? "neither will they question one another" [23:101] but nevertheless they will be "engaging in mutual inquiry" [52:25], "and they will ... question one another" [37:27].
35. Are angels protectors? "NO protector besides Allah" [2:107, 29:22]. But in Sura 41:31 the angels themselves say: "We are your protectors in this life and the Hereafter." And also in other suras is their role described as guarding [13:11, 50:17-18] and protecting [82:10].
36. Is Allah the only Wali? On the one hand, Allah is supposedly the only wali (protector, helper, friend) [9:116, 17:111, 32:4, 42:28], on the other hand, the messenger and the believers are walis [5:55, 9:71], Allah has walis [10:62], and he raises walis [4:75].
37. Are all obedient and prostrating to Allah? That is the claim in 16:49 and 30:26, but dozens of verses speak of the proud disobedience of Satan [7:11, 15:28-31, 17:61, 20:116, 38:71-74, 18:50] as well of many different human beings who reject His commands and His revelations.
38. Does Allah forgive shirk? Shirk is considered the worst of all sins, but the author of the Qur'an seems unable to decide if Allah will ever forgive it or not. No [4:48, 116], Yes [4:153, 25:68-71]. Abraham committed this sin of polytheism as he takes moon, sun, stars to be his Lord [6:76-78], yet Muslims believe that all prophets are without any sin.
39. The event of worship of the golden calf: The Israelites repented about worshipping the golden calf BEFORE Moses returned from the mountain [7:149], yet they refused to repent but rather continued to worship the calf until Moses came back [20:91]. Does Aaron share in their guilt? No [20:85-90], yes [20:92, 7:151].
40. Was Jonah cast on the desert shore or was he not? "Then We cast him on a desert shore while he was sick" [37:145] "Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore while he was reprobate." [68:49]
41. Moses and the Injil? Jesus is born more than 1,000 years after Moses, but in 7:157 Allah speaks to Moses about what is written in the Injil [the book given to Jesus].
42. Can slander of chaste women be forgiven? Yes [24:5], No [24:23].
43. How do we receive the record on Judgment Day? On Judgement day the lost people are given the Record (of their bad deeds): Behind their back [84:10], or in their left hand [69:25].
44. Can angels disobey? No angel is arrogant, they all obey Allah [16:49-50], but: "And behold, we said to the ANGELS: 'Bow down to Adam'. And THEY bowed down, EXCEPT Iblis. He refused and was haughty." [2:34].
45. Is Satan an angel or a jinn?
46. Three contradictions in 2:97 and 16:101-103 Who brings the revelation from Allah to Muhammad? The ANGEL Gabriel [2:97], or the Holy Spirit [16:102]? The new revelation confirms the old [2:97] or substitutes it [16:101]? The Qur'an is PURE Arabic [16:103] but there are numerous foreign, non-Arabic words in it.
47. Do not say, "Three"!? It is impossible to recite Sura 4:171 without transgressing the command contained in it.
48. The infinite loop problem Sura 26:192,195,196: "It (the Qur'an) is indeed a revelation from the Lord of the Worlds, ... in clear Arabic speech and indeed IT (the Qur'an) is in the writings of the earlier (prophets)." Now, the 'earlier writings' are the Torah and the Injil for example, written in Hebrew and Greek. HOW can an ARABIC Qur'an be contained in books of other languages? Furthermore, it would have to contain this very passage of the Qur'an since the Qur'an is properly contained in them. Hence these earlier writings have to be contained in yet other earlier writings and we are in an infinite loop, which is absurd.
49. Is the Torah like the Qur'an, or is it not? The Muslim claim of the corruption of the Bible leads to a contradiction between S. 2:24 and 17:88 on the one hand, and 28:49 and 46:10 on the other.
50. Should Jews and Christians follow the Bible or the Quran?
51. "An old woman" and God's character About the story of Lot: "So we delivered him and his family, - all exept an old woman who lingered behind." [Sura 26:170-171] And again: "But we saved him and his family, exept his wife: she was of those who lagged behind. [Sura 7:83]. Either this is a contradiction or if indeed Lot's wife is derogatorily called "an old woman" then this does not show much respect for her as a wife of a prophet.
52. More problems with the story of Lot "And his people gave NO answer but this: They said, "Drive them out of your city: these are indeed men who want to be clean and pure!" [Sura 7:82 & 27:56]. Yet: "But his people gave NO answer but this: They said: "Bring us the Wrath of Allah if thou tellest the truth." [Sura 29:29]. Obviously these answers are different.
53. The "pleasure" of Allah? Is God's action of punishment or mercy and guidance or misguidance arbitrary?
54. Did Abraham smash the idols? The accounts of Abraham, Suras 19:41-49, 6:74-83 differ quite a bit from Sura 21:51-59. While in Sura 21 Abraham confronts his people strongly, and even destroys the idols, in Sura 19 Abraham shuts up after his father threatens him to stone him for speaking out against the idols. And he seems not only to become silent, but even to leave the area ("turning away from them all").
55. What about Noah's son? According to Sura 21:76, Noah and his family is saved from the flood, and Sura 37:77 confirms that his seed survived. But Sura 11:42-43 reports that Noah's son drowns.
56. Was Noah driven out? "Before them *the people of Noah* rejected (their messenger): They rejected Our servant and said, 'Here is One possessed!' And he was driven out." [Sura 54:9] Now, if he is driven out [expelled from their country] how come they can scoff at him while he is building the ark since we read "Forthwith he (starts) constructing the Ark: Every time that the Chiefs of *his people* passed by him, they threw ridicule on him." [Sura 11:38] He cannot be both: Driven out and near enough that they can regularly pass by.
57. Pharaoh's Magicians: Muslims or Rejectors of Faith? Did the Magicians of Pharaoh, Egyptians, become believers in the God of Moses [7:103-126; 20:56-73; S. 26:29-51] or did only Israelites believe in Moses [10:83]?
58. Pharaoh's repentance in the face of death? According to Sura 10:90-92, Pharaoh repented "in the sight of death" and was saved. But Sura 4:18 says that such a thing can't happen.
59. Abrogation? "The words of the Lord are perfect in truth and justice; there is NONE who can change His words." [Sura 6:115] Also see 6:34 and 10:64. But then Allah (Muhammad?) sees the need to exchange some of them for "better ones" [Sura 2:106, 16:101]. And it is not for ignorant people to question Allah because of such practices!
60. Guiding to truth? "Say: 'God - He guides to the truth; and which is worthier to be followed ...?" [Sura 10:35] But how much is left over of this worthiness when we also read: "Allah leads astray whom he pleases, and he guides whom He pleases, ..." [Sura 14:4]. And how do we know in which of Allah's categories of pleasure we fall? How sure can a Muslim be that he is one of those guided right and not one of those led astray?
61. What is the punishment for adultery? Flogging with a 100 stripes (men and women) [24:2], "confine them to houses until death do claim them (lifelong house arrest - for the women) [4:15]. For men: "If they repent and amend, leave them alone" [4:16]. 24:2 contradicts both the procedure for women and men in Sura 4. And why is the punishment for women and men equal in Sura 24 but different in Sura 4?
62. Who suffers the consequence of sins? The Qur'an declares that everyone will be held responsible only for his own sins [S. 17:13-15, 53:38-42]. Yet, the Qur'an accuses the Jews of Muhammad's day for the sins committed some 2000 years earlier by other Jews, e.g. worshipping the Golden Calf idol.
63. Will Christians enter Paradise or go to Hell? Sura 2:62 and 5:69 say "Yes", Sura 5:72 (just 3 verses later) and 3:85 say "No".
64. God alone or also men? Clear or incomprehensible? The Qur'an is "clear Arabic speech." [16:103] Yet "NONE knows its interpretation, save only Allah." [3:7]. Actually, "men of understanding do grasp it." [3:7]
65. Was Pharaoh Drowned or Saved when chasing Moses and the Israelites? Saved [10:92], drowned [28:40, 17:103, 43:55].
66. When Commanded Pharaoh the Killing of the Sons? When Moses was a Prophet and spoke God's truth to Pharaoh [40:23-25] or when he was still an infant [20:38-39]?
67. When/how are the fates determined? "The night of power is better than a thousand months. The angels and spirit descend therein, by the permission of their Lord, with all decrees." [97:3,4] "Lo! We revealed it on a blessed night." [44:3] To Muslims, the "Night of Power" is a blessed night on which fates are settled and on which everything relating to life, death, etc., which occurs throughout the year is decreed. It is said to be the night on which Allah's decrees for the year are brought down to the earthly plane. In other words, matters of creation are decreed a year at a time. Contradicting this, Sura 57:22 says, "No affliction befalls in the earth or in your selves, but it is in a Book before we create it." This means it is written in the Preserved Tablet, being totally fixed in Allah's knowledge before anyone was created. All of the above is contradicted by "And every man's fate We have fastened to his own neck." This says that man alone is responsible for what he does and what happens to him. [17:13]
68. Wine: Good or bad? Strong drink and ... are only an infamy of Satan's handiwork. [5:90, also 2:219]. Yet on the other hand in Paradise are rivers of wine [47:15, also 83:22,25]. How does Satan's handiwork get into Paradise?
69. Good News of Painful Torture? Obviously, announcing torment and suffering to anyone is bad news, not good news. However, the Qur'an announces the good news of painful torment [3:21, 4:138, 9:3, 9:34, 31:7, 45:8, and 84:24].
70. Jinns and men created for worship or for Hell? Created only to serve God [Sura 51:56], many of them made for Hell [Sura 7:179].
71. Will all Muslims go to Hell? According to Sura 19:71 every Muslim will go to Hell (for at least some time), while another passage states that those who die in Jihad will go to Paradise immediately.
72. Will Allah disgrace Muslims? On the day of judgment Allah will not humiliate or disgrace the Prophet and those who believe in him [S. 66:8]. However, 19:71 says that everyone will enter Hell, and 3:192 states that whomsoever Allah sends to Hell, is disgraced thereby.
73. Will Jesus burn in Hell? Jesus is raised to Allah, [Sura 4:158], near stationed with him [Sura 3:45], worshiped by millions of Christians, yet Sura 21:98 says, that all that are worshiped by men besides Allah will burn in Hell together with those who worship them.
74. Is Jesus God or Not? In Sura 16:17, 20-21 and S. 25:3 we find a criterion to distinguish the true God from false gods. Yet, according to S. 3:49, 55, 4:157-158, 5:110, 6:2, and 38:71-72 Jesus satisfies the definition and should be considered true Deity.
75. Can there be a son without a consort? Allah cannot have a son without a consort [Sura 6:101], but Mary can have a son without a consort because that is easy for Allah [Sura 19:21].
76. Who is the father of Jesus? A more involved argument that is difficult to summarize in one sentence.
77. Begetting and Self-sufficiency A self-contradiction on account of confused terminology.
78. Could Allah have a son? Sura 39:4 affirms and Sura 6:101 denies this possibility.
79. Did Jesus Die already? Sura 3:144 states that all messengers died before Muhammad. But 4:158 claims that Jesus was raised to God (alive?).
80. One Creator or many? The Qur'an uses twice the phrase that Allah is "the best of creators" [23:14, 37:125]. What other creators are in mind? On the other hand, many verses make clear that Allah alone is "the creator of all things" [e.g. 39:62]. There is nothing left for others to be a creator of.
81. From among all nations or from Abraham's seed? Sura 29:27 states that all prophets came Abraham's seed. But 16:36 claims that Allah raised messengers from among every people.
82. Marrying the wives of adopted sons? It is important that Muslims can marry the divorced wives of adopted sons [Sura 33:37], yet it is forbidden to adopt sons [Sura 33:4-5].
83. Messengers were never sent to other than their own people? So it is claimed in Sura 14:4 and 30:47. However, the Bible and the Qur'an, and the Muslim traditions confirm that Jonah was sent to a different nation.
84. Messengers Amongst the Jinns and Angels? Allah sent only men as messengers [Suras 12:109, 21:7-8, 25:20-21] but there seemingly are messengers from Jinns and Angels [6:130; 11:69,77; 22:75; etc., see article for details].
85. Do all of God's messengers eat food?
86. A Messenger from among the beasts? Allah sent only men as messengers [Suras 12:109, 21:7-8, 25:20-21]. Yet, the Qur'an also speaks about a beast that is a messenger from Allah to men [S. 27:82].
87. Another eleven contradictions...

Further:

* Examples of conflicting versions of the same story in the Qur'an
* Contradictory Grammar
* ... and more ...

* Statements that are difficulties only because of the wording in the English translation:
To speak or not to speak? Say: I shall not speak to any man today. (Sura 19:26)

Further pages with Muslim responses:
# A summary response to (some of items) above
# Misha'al Al-Kadhi's response titled "Does the Word of God in the Noble Qur'an Contain Contradictions?" He never informed me that he was writing about me ... Maybe he hoped that as long as I don't know about it he will not be refuted? Carefully compare my reasoning and his reply, since many times he only responds to the short abstract given on this page, without paying any attention to the detailed discussion of each of these contradictions, found when one follows the given links.
# The same approach was taken by Laaman Ball in his Response to Internal Contradictions which prompted my question in return.
# Some interesting responses from the sectarian Qur'an Only camp: [*]
# Osama Abdallah also put together a number of responses [*]
# Answering Islam's Critics is Shabir Ally's new page in response to the Qur'an Contradictions. Having just written a response to only the first entry above, he already claims they are all invalid. That seems somewhat premature to us.

External Contradictions:

Introductory question

Science:
1. Solomon listening to ants? In Sura 27:18-19 Solomon overhears a "conversation of ants".
Is this possible based on our knowledge about the mode and complexity of ant communication?
2. The stars and the moon The Qur'an teaches that there are seven heavens one above the other [67:3, 71:15], and that the stars are in the lower heaven [67:5, 37:6, 41:12], but the moon is depicted as being in/inside the seven heavens [71:16], even though in reality the stars are much further away from the earth than the moon.
3. Qur'an and Science: Section Four in Dr. Campbell's book
4. Qur'an and Embryology
5. Can non-living matter think, feel and have a will?
6. The human embryonic development
7. The place of Sun rise and Sun set
8. The Seven Earths
9. Stars created to be thrown at devils?
10. Sun and moon are subject to man?
11. Mountains and Earthquakes
12. The impossible conversation
13. Solomon and the animals...
14. Shaking the trunk of the palm tree?
15. Thinking with the breasts?
16. All things are made in pairs? Sura 51:49 claims that everything is created in pairs. But this is not true! There are quite a number of things that have no counterpart and species where only one gender exists.

History:
17. The Qur'an Attacks ... Christianity?
18. Moses and the Samaritan?
19. The farthest Mosque?
20. Alexander the Great, a Muslim?
21. None else was named "John" before John the Baptist?
22. Two Pharaohs who crucified?
23. Burnt bricks in Egypt?
24. Were they utterly destroyed?
25. Jesus was not crucified?
26. The anachronistic title al-`Aziz given to Potiphar [with special gratitude to Islamic Awareness for making such a big deal about a minor point on a defunct web page, and forcing the issue into public attention.]

The Qur'an in Contradiction to the Earlier Revelations:

Ultimately, the strongest, most serious problem of the Qur'an is that it affirms the scriptures of the Jews and the Christians as authentic and true revelation from God (cf. what the Qur'an says about the Bible), while radically denying central aspects of their message, e.g. the core themes of sacrifice and atonement in the Torah, the crucifixion of Jesus, the deity of Jesus and even the mere messianic title "Son of God" for Jesus, the very nature of God, the fall and the sinfulness of man (*, *), necessity and means of salvation, etc. For this reason Muslims had to invent the unwarranted theory of corruption of the earlier scriptures, even against the clear testimony of the Qur'an itself.

In the following some smaller discrepancies between the Qur'an and the scriptures it supposedly confirms.

1. Historical Compressions: Saul, David, Gideon and Goliath
2. A Samaritan tempting the Israelites in Moses time?
3. Prophets and Kings in Israel before the time of Moses?
4. Moses and the Gospel?
5. Punishment for future disobedience?
6. Mary, the sister of Aaron?
7. Pharaoh and Haman?
8. Did Joseph's parents go to Egypt?
9. Abraham's name
10. Abraham and Solomon

Other contradictions in comparison to the Bible:

Introductory remark
11. Did God teach Adam the names of the animals?
12. Were Believers Really Called Muslims Before the Time of Muhammad?
13. The Quran’s Mistakes regarding the Biblical Patriarchs
14. Who Adopted Moses: Pharaoh’s Daughter or Pharaoh’s Wife?
15. A Flood in the time of Moses?
16. The Quran, Moses and the Tablets of Stone
17. Solomon Working with Demons
18. Israel's Response to the Covenant: ‘We Obey’ or ‘We Disobey’?
19. Where is the Blood?
20. Animal sacrifices for Christians?
21. How many messengers at Noah's time?
22. Why did the Queen of Sheba come to Solomon?
23. Ezra the Son of God?
24. Jesus reached old age?
25. Did the golden calf say 'Moo'?
26. Did disobedience result in extra commandments?
27. How many messengers were sent to Noah's people?
28. The Progeny of Abraham?
29. Two young men?

# More contradictions between Qur'an and Bible

Do they not ponder on the Qur'an?
Had it been from other than Allah,
they would surely have found therein much discrepancy.
-- Sura 4:82

Since this verse is claiming that there is "no contradiction / discrepancy" in the Qur'an, therefore itself has to be part of the list of contradictions because it contradicts the existence of the above listed contradictions. Or would you say because it says "much" and the above aren't "enough of them" yet to qualify for "much", all is actually fine?

If you want to use these contradictions when talking to your Muslim friends, then read this.

A book on this topic, listing several hundred difficult issues in the Qur'an is:

`Abdallah `Abd al-Fadi
Is the Qur'an Infallible?
Order Number VB 4009 E
available from:
Light of Life, P.O.Box 13, A-9503 Villach, Austria
Also available in Arabic.

Other Pages on these topics:
# Contradictions in the Qur'an
# Chapters 6 - 11 in the book "Behind the Veil"
# Errors in the Qur'an
# A Partial List of Problems and Contradictions in the Quran
# Quran Contradictions

If you know of another contradiction or error I have missed so far, I would appreciate a message informing me about it.

The reason for this page...

If you have browsed the contradictions page and have the feeling this is a really mean, disrespectful and distasteful attack on the Qur'an, ... and Muslims would never do things like that to the Bible ... maybe you would like to have a look around some Muslim sites:

# The Bible Criticism Page [1], [2], [3], [4] is copied and displayed on many Islamic sites and often one of the first links that you see when entering these Islamic pages: [1], [1a], [2], ... [3], and a similar page is here.

What do you think about Muslims using Atheist material?

I take no joy in this approach. Muslims have forced it on me with their pages.
Please read the purpose statement for this page to understand my motivation better.

Furthermore, there are "genuinely" Muslim pages, that are not just relying on the atheists, but they have their own Bible contradictions. I am giving again several locations of the identical text, to show how important these books are to Muslims and how often they are used.

# Shabir Ally's "101 Clear Contradictions in the Bible" are quite popular, but it is interesting to note that none of the Muslim pages is willing to link to the Christian response to their attack on the Bible. What is the fear? Why do Muslims demand that we link to their responses on the Qur'an contradictions but they are not willing to link to the Christian response to Bible contradictions?

# Abdul Rahman Dimashkiah presents "Let the Bible Speak" ([1], [2], [3], [4], [5])
# Dr. Norlain Dindang Mababaya's "God: Is not the Author of Confusion" is responded to on our site
# 101 Questions About Christianity ([1], [2], [3])

====> Christian Responses

Evaluating the Claims of the Qur'an
Answering Islam Home Page

Anonymous said...

ISAAC

Ar: Ishaq, Ishak.
Heb: Yitschaq (), meaning "he laughs".

The second son of Abraham, younger brother of Ishmael. Isaac's mother is Sarah and Ishmael's Hagar.

The main controversy about Isaac is Abraham's sacrifices of his son.

The following articles go into great detail:

Abraham and the Child of Sacrifice - Isaac or Ishmael?
The Sacrifice Of Abraham: Isaac or Ishmael?

Isaac is mentioned in the Qur'an in these passages:

* was inspired, an-Nisa' 4:163

* guided, al-An`am 6:84-85

* his birth foretold, Hud 11:70-71; adh-Dhariyat 51:28

* a Prophet, Maryam 19:49; al-Anbiya' 21:72; as-Saffat 37:112-113

* of the Elect, Sad 38:45-46

* al-Baqarah 2:133,136,140; Âl 'Imran 3:84; Yusuf 12:5-6,38; Ibrahim 14:39

Anonymous said...

ISHMAEL
ISMAIL

Ar: Isma'il.
Heb: Yishma'el (), meaning "God hears" or "God will hear." The Bible says: "You shall name him Ishmael, for the LORD has heard of your misery." (Genesis 16:11). The Arabic name, however, doesn't seem to bear out this meaning.

Ishmael was the first son of Abraham and his mother was Hagar, the maid servant of Sarah, Abraham's wife. Sarah was unable to conceive for many years and Sarah gave Hagar to Abraham to produce a son. As a result, Hagar began to taunt Sarah. Ishmael also mocked Isaac (Genesis 21:9) and in the end Hagar and Ishmael had to leave and settle in the Desert of Paran.

Descendents of Ishmael
According to the Bible, Ishmael had twelve sons, and this agrees with Muslim traditions. In fact, the names of sons given in the Bible agrees with Muslim tradition or other Arabic terms.

order Biblical Name ibn Hisham's
biograghy related Arabic
Names/term
1 Nebaioth Nabit Nabat, Nabayas
2 Kedar Qaydhar Qaidar
3 Adbeel Adhbal
4 Mibsam Mabsha
5 Mishma Misma`
6 Dumah Dimma Dumatu 'l-Jandal
7 Massa Mashi
8 Hadad Adhr
9 Tema Tayma Teimah
10 Jetur Yatur Jadur
11 Naphish Nabish
12 Kedemah Qaydhuma

The descendents as a whole are called Ishmaelites in the Bible. The descendents of Nebaioth are the Nabateans, and they flourished in northern Arabia, first establishing their capital in Petra in the 4th century B.C. which was captured by the Romans in 106 B.C. They then moved to Damascus. The Dead Sea Scrolls contains Nabatean documents from the later period. The Qadar is an important tribe that al-Badawi applied the term to the Jews. At the time of Isaiah, the two chief Arabian tribes are the descendents of Neboaith and Kedar.

The expulsion of Hagar and Ishmael
The account of this incident is given in many traditions, but Sahih Bukhari forms the foundation of these accounts:

Tradition 1
Narrated Ibn Abbas:

When Abraham had differences with his wife, (because of her jealousy of Hajar, Ishmael's mother), he took Ishmael and his mother and went away. They had a water-skin with them containing some water, Ishmael's mother used to drink water from the water-skin so that her milk would increase for her child. When Abraham reached Mecca, he made her sit under a tree and afterwards returned home. Ishmael's mother followed him, and when they reached Kada', she called him from behind, 'O Abraham! To whom are you leaving us?' He replied, '(I am leaving you) to Allah's (Care).' She said, 'I am satisfied to be with Allah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I'd better go and look so that I may see somebody.' She ascended the Safa mountain and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the Marwa mountain. She ran to and fro (between the two mountains) many times. They she said to herself, 'I'd better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch it dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the Safa mountain and looked for a long while but could not find anybody. Thus she completed seven rounds (of running) between Safa and Marwa. Again she said (to herself), 'I'd better go back and see the state of the child.' But suddenly she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' Lo! It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbas hit the earth with his heel to Illustrate it), and so the water gushed out. Ishmael's mother was astonished and started digging. (Abu Al-Qasim) (i.e. the Prophet) said, "If she had left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth.") Ishmael's mother started drinking from the water and her milk increased for her child. Afterwards some people of the tribe of Jurhum, while passing through the bottom of the valley, saw some birds, and that astonished them, and they said, 'Birds can only be found at a place where there is water.' They sent a messenger who searched the place and found the water, and returned to inform them about it. Then they all went to her and said, 'O Ishmael's mother! Will you allow us to be with you (or dwell with you)?' (And thus they stayed there.) Later on her boy reached the age of puberty and married a lady from them. Then an idea occurred to Abraham which he disclosed to his wife (Sarah), 'I want to call on my dependents I left (at Mecca).' When he went there, he greeted (Ishmael's wife) and said, 'Where is Ishmael?' She replied, 'He has gone out hunting.' Abraham said (to her), 'When he comes, tell him to change the threshold of his gate.' When he came, she told him the same whereupon Ishmael said to her, 'You are the threshold, so go to your family (i.e. you are divorced).' Again Abraham thought of visiting his dependents whom he had left (at Mecca), and he told his wife (Sarah) of his intentions. Abraham came to Ishmael's house and asked. "Where is Ishmael?" Ishmael's wife replied, "He has gone out hunting," and added, "Will you stay (for some time) and have something to eat and drink?' Abraham asked, 'What is your food and what is your drink?' She replied, 'Our food is meat and our drink is water.' He said, 'O Allah! Bless their meals and their drink." Abu Al-Qa-sim (i.e. Prophet) said, "Because of Abraham's invocation there are blessings (in Mecca)." Once more Abraham thought of visiting his family he had left (at Mecca), so he told his wife (Sarah) of his decision. He went and found Ishmael behind the Zam-zam well, mending his arrows. He said, "O Ishmael, Your Lord has ordered me to build a house for Him." Ishmael said, "Obey (the order of) your Lord." Abraham said, "Allah has also ordered me that you should help me therein." Ishmael said, "Then I will do." So, both of them rose and Abraham started building (the Ka'ba) while Ishmael went on handing him the stones, and both of them were saying, "O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127). When the building became high and the old man (i.e. Abraham) could no longer lift the stones (to such a high position), he stood over the stone of Al-Maqam and Ishmael carried on handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily You are All-Hearing, All-Knowing." (2.127) (Sahih Bukhari 4.584)

Tradition 2
Narrated Ibn Abbas:

The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka'ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah saying the following prayers:

'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had).

When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times."

The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."

The Prophet added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth." The Prophet further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.

After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.'

Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet added, "Then they raised the foundations of the House (i.e. the Ka'ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet added, "Then both of them went on building and going round the Ka'ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127) (Sahih Bukhari 4.583)

The Biblical account is given in Genesis 21:9-21.

Hagar's legal status in Abraham's household.

Is Ishmael the ancestor of the Arabs?
Muslims believed that Ishmael is the ancestor of the Arabs. This, however, is not true, but wishful thinking that is refuted by Muslim traditions for two reasons:

* The Genealogy of Ishmael says other people are Arabs

In Ibn Ishaq's biography of Muhammad :

Ishmael is the son of Ibrahim (Abraham) b. Tarih (Azar) b. Nahur b. Sarugh b. Rau`u b. Falikh b. `Aybar b. Shalikh b. Arfakhshadh b. Sam (Shem) b. Nuh (Noah) (Ibn Ishaq, The Life of Muhammad, tr. Guillaume, p. 3).

Then we have another line from Noah, where we read :

`Ad b. `Aus b. Iram b. Sam b. Nuh and Thamud and Jadis the two sons of `Abir b. Iram b. Sam b. Nuh, and Tasm and `Imlaq and Umayan the sons of Lawidh b. Sam b. Nuh are all Arabs. Nabit b. Isma`il begat Yashjub and the line runs: Ta`rub-Tayrah-Bahur-Muqawwan-Udad-`Adnan. (Ibn Ishaq, The Life of Muhammad, tr. Guillaume, p. 4).

In other words, Ishmael's great-great-great-great...-great uncles were already the Arabs.

* Arabic is not Ishmael's mother tongue, but learnt from other people.

From the above quoted tradition in Sahih Bukhari 4.583, we learnt that Ishmael learnt Arabic from the tribe of (or a family from) Jurhum who settled in Mecca (highlighted in Tradition 2 above). Since Arabic is not Ishmael's mother tongue, and that Arabic as a language existed before he knew them, Ishmael cannot be the ancestor of Arabs.

This means that the notion that Ishmael is the progenitor of the Arabs is erroneous. At most, Ishmael can only be called an Arabicized immigrant. That also means that not all modern day Arabs are descendents of Abraham.

Further details can be found in the article Ishmael is not the Father of Muhammad.

Did Ishmael settle in Mecca?
Hughes' quotes Syud Ahmad Khan on these accounts:

Notwithstanding the perfect coincidences of the facts taken from the Scriptures with those from the Koran, as above shown, there are nevertheless, three very important questions that suggest themselves respecting Ishmael's settlement.

"First. Where did Abraham leave Ishamel and his mother after expelling them from his home?

Secondly. Where did Ishmael and Hagar settle after their wanderings in the desert?

Thirdly. Was it in the very sport where they had rested for the first time, or in some other place?

"The Koran mentions nothing on this subject; but there are some local traditions, and also a few Hadeeses, which treat of it; the latter, however, by reason of their not possessing sufficient authority, and from their not being traced to the Prophet, are as little to be relied on as the former. The local traditions being deemed unworthy of credit, from their mixing up together occurrences that had happened on various and different occasions, we do not think it necessary to dwell on the first question more than has been done the Scriptures themselves, which say that `He (Abraham) sent her (Hagar) away; and she departed, and wandered in the wilderness of Beersheba.'

"As for the two remaining questions, although the language of Scripture is not very clear - since, in one place it say, `And he (Ishmael) grew, and dwell in the wilderness, and became an archer' (Gen xxi.20), and in another, `He (Ishmael) dwelt in the wilderness of Paran' (Gen xxi.21), passages which would certainly lead us to infer that Ishmael had changed the place of his abode; yet as no Christian commentator represents him as having removed from one place to another, and as, moreover, neither the religious nor the local traditions of the Mohammedans in any traditions confirm the above, it may be safely asserted that Ishmael and his mother did not change the place where they dwelt, and that by the word `wilderness' above the sacred writer meant the wilderness of Paran, where Ishmael is said to have settled.

"Oriental geographers mentioned three palces as known by the appelations of Paran. First, that wilderness wherein the city of Mecca now stands, and the mountains in its vicinity; secondly, those mountains and a village which are situated in Eastern Egypt, or Arabia Petraea; and thirdly, a district in the province of Samarcand." (Hughes' Dictionary of Islam, p. 219)

Was Ishmael the Sacrifice?
The Qur'an does not explicitly state which son of Abraham was supposed to be sacrificed in the famous episode of Abraham sacrificing his son. Today most Muslims, whether Sunnis or Shi`ites, believe that it was Ishmael, in contrast to the Biblical record that it was Isaac. However, many early Muslim commentators believed and stated clearly that the child of sacrifice is Isaac. They base their conclusions on many hadith from the companions of Muhammad themselves.

There is, however, one tradition that seemingly was given primacy over all others to come to the current Muslim conviction: "Umar b. Abd-Al-Aizi asked a Jew converted to Islam about the difference of opinion and he answered: ``The 'dhabhi' is Ismail; the Jews know this also, but they are jealous of you, they say it was Issac.''" (Shorter Encyclopaedia of Islam, p.175)

This hadith is obviously incorrect, since none of the Jewish sources - Bible, Talmud or Targums - mention any other sacrifice except Isaac, which is evidenced by the Dead Sea Scrolls as well. It is significant also that the Muslims were not able to verify this through the Torah available at that time.

This view is also not supported by the Qur'an by considering the passages Surah 37:99-107, Surah 51:24-25,28-30 and Surah 37:109-113. See the article, The Child of Sacrifice for more in-depth discussion.

On the other hand, Al-Thalibi expressively states that the Ashab (companions) and Tabiun (successors of the companions), from Umar b. Al-Khattab to Kab Al-Ahbar, believe that the person sacrificed was Isaac (Shorter Encyclopaedia of Islam, p.175). The two commentators al-Kamalan say that Ibn `Umar, Ibn Abbas, Hasan, Abdullah ibn Ahmad say that it was Isaac (see Hughes' Dictionary of Islam, p. 219).

Thus, it is clear that even early Muslims of high authorithy were not agreed on who was actually sacrificed. The further away from the earliest days, the more it became the common view that it was Ishmael.

However, both of the above quoted two traditions from Sahih Bukhari are giving the story of Abraham and Ishmael, spanning the time Ishmael and his mother are sent away while Ishmael is still an infant who is suckled until he has become a grown man, and been married (twice). Only after all this, Abraham personally meets Ishmael again and builds the Kaaba together with him. No mention at all is made of the sacrifice. This omission would be inexplicable if the child of sacrifice had been Ishmael. This is strong evidence that Muhammad (and Ibn Abbas) did not associate Ishmael with the sacrifice of Abraham's son, but Isaac. On the other hand, Tabari also relates a direct statement by Muhammad that the child of sacrifice is Isaac.*

Contrary to usual Muslim beliefs, Khalifites believe that God never ordered Abraham to kill his son. They argue that it was only a dream, but that Abraham thought that he should carry it out.*

Muslims often point to Genesis 22:1-2 where God called Abraham to sacrifice his only son as evidence that Ishmael must be the son to be sacrificed, not Isaac. Sura 21:76 provides an interesting angle to look at this.

Hughes says:

The author of the Shi`ah work, the Hayatu 'l-Qulub (Merrick's ed. p. 28) says: "On a certain occasion when this illustrous father (Abraham) was performing the rites of the pilgrimage at the Mecca, Abraham said to his beloved child, `I dreamed that I must sacrifice you; now consider what is to be done with reference to such an admonition.' Ishmael replied, `Do as you shall be commanded by God. Verify your dream. You will find me endure patiently.' But when Abraham was about to sacrifice Ishmael, the Most High God made a black and white sheep his substitute, a sheep which had been pasturing forty years in Paradise, and was created by the direct power of God for this event. Now every sheep offered on Mount Mina, until the Day of Judgment is a substitute, or a commemoration of the substitute for Ishmael." (Hughes' Dictionary of Islam, p. 219).

In contrast to the Bible which said that the sacrifice is at Mount Moriah, Muslims say that it is at Mount Mina near Mecca.

Sir William Muir says (Life of Mahomet, new ed. p. xvii): "By a summary adjustment, the story of Palestine became the story of the Hejaz. The precints of the Ka`aba were hallowed as the icons of Hagar's distress, and the sacred well Zamzwm as the source of her relief. The pilgrims hasted to and fro between Safa and Marwa in memory of her hurried steps in search of water. It was Abraham and Ishmael who built the (Meccan) temple, place it the black stone, and established for all mankind the pilgrimage to Arafat. In imitation of him it was that stones were flung by pilgrims at Satan; and sacrifices were offered at Mina in remembrance of the vicarious sacrifice of Abraham instead of his son. And this, although the indigenous rites may have been little if at all altered, by the adoption of the Abrahamic legends, they come to be viewed in a totally different light, and to be connected in the Arab imagination with something of the sanctity of Abraham, the Friend of God. The gulf between the gross idolatry of Arabia and the pure theism of the Jews was bridged over. Upon this common ground Mahomet took his stand, and proclaimed to his people a new and spiritual system, in ascents to which all Arabia could respond. The rites of the Kaaba were retained, but stripped of him of every idolatrous tendency; and they still hang a strange unmeaning shroud, around the living theism of Islam. (Hughes' Dictionary of Islam, pp. 219-220).

Biblical prophecy concerning Ishmael
The Bible's prophecy of Ishmael and his descendents:

And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. (Genesis 17:20)

The angel of the LORD also said to her: "You are now with child and you will have a son. You shall name him Ishmael, for the LORD has heard of your misery. He will be a wild donkey of a man; his hand will be against everyone and everyone's hand against him, and he will live in hostility toward all his brothers." (Genesis 16:11-12)

Other links concerning this:

* God's covenant with Abraham - continued in Ishmael or Isaac?
* The Family of Abraham.

* a prophet, Maryam 19:54

* and Hagar, al-Baqarah 2:158. This verse does not really talk about Ishmael and Hagar. It is about the ritual at the Hajj, where it is supposed to be a remembrance of Hagar fetching water for Ishmael. see HAGAR.

* and Arabs, see above and ARABS, which also touches on the the question, "Is Ishmael the ancestor of the Arabs?"

* of the Chosen, Sad 38:48

* of the Steadfast, al-Anbiya' 21:85

* al-Baqarah 2:125,133,136,140; Âl 'Imran 3:84; an-Nisa' 4:163; al-An`am 6:86-87; Ibrahim 14:39; as-Saffat 37:102-109,

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Anonymous said...

ISRAEL
CHILDREN OF ISRAEL

Israel, Heb: Yisra'el (), meaning "God prevails", or "he struggles with God", a very fitting name considering the history of the Israelites. Children of Israel: Ar: Bani Israel

In the Bible, this name was used to refer to :

1. Jacob, grandson of Abraham. God gave Jacob this new name (Gen 32:28).
2. descendents of Jacob until the death of Solomon.
3. the northern kingdom, as distinguished from Judah, the southern kingdom, after the death of Solomon.
4. the name of the nation after the return from the Exile.

The people of Israel are called Israelites in the Bible, and modern day citizens of the nation of Israel are called Israelis.

The Muslims use this to refer to the nation of Israel, or the Jews.

* admonishments to, al-Baqarah 2:40,122

* all food lawful before giving of Torah except those the Israelites forbade, Âl 'Imran 3:93.

In other words, before the Torah was given, all food was lawful. But for those food that the Israelites restrictedly placed themselves on, it was unlawful. This reveals an element of voluntariness, and also that all food, by its nature, is not unlawful. (Incidentally, this verse also say that such a voluntary restriction was also mentioned in the Torah, which was not to be found in the Bible.) Often, Muslims asked why Christians do not observe the food laws in the Old Testament or those of the Muslims. The truth atttested by Âl 'Imran 3:93 was given by the teaching of Jesus and in a vision to the Apostle Peter :

Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. Nothing outside a man can make him `unclean' by going into him. Rather, it is what comes out of a man that makes him `unclean.'" After he had left the crowd and entered the house, his disciples asked him about this parable. "Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him `unclean'? For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.") He went on: "What comes out of a man is what makes him `unclean.' For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man `unclean.'" (Mark 7:14-23)

About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. He saw heaven opened and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. Then a voice told him, "Get up, Peter. Kill and eat." "Surely not, Lord!" Peter replied. "I have never eaten anything impure or unclean." The voice spoke to him a second time, "Do not call anything impure that God has made clean." This happened three times, and immediately the sheet was taken back to heaven. (Acts 10:9-16)

* are chosen above all other creatures, (YA, S: above the nations; SA: above the peoples of their time) ad-Dukhan 44:32

This verse seems to say that the Israelites were chosen above all other peoples (Sher Ali adds in "of their time" in an obvious attempt to wriggle out of the embarassing verse). However, I don't think I have come across Muslims who assent to Israel's election.

* commandment concerning killing by, al-Ma'idah 5:32

see as if murdered whole mankind, under MURDER

* covenant with, al-Baqarah 2:63,83,246; Âl 'Imran 3:93

* guidance for, as-Sajdah 32:23; al-Mu'min 40:53

* given the Scripture, al-Jathiyah 45:16; as-Saff 61:6

* struck by lightning then revived, al-Baqarah 2:55-56.
Story found in Tract Sanhedrin 5, (quoted by Tisdall, Sources of the Quran, p.114)

* the Promised Land ordained (P: and SA:; YA:"assigned", S:"prescribed") for them, al-Ma'idah 5:21.

Of course, to the Muslims, this promise is no longer true (I don't know if Muslims have an abrogating verse) and Muslims have sought to end the modern nation of Israel.

* let the ~ go, ash-Shu`ara' 26:17

* the Twelve Chieftains, al-Ma'idah 5:12; Yunus 10:91,94; bani Isra'il 17:2; ash-Shu`ara' 26:17

* the doctors (YA,S,SA:learned) of, Yunus 10:91,94; bani Isra'il 17:2; ash-Shu`ara' 26:197

* al-Baqarah 2:40,47,72; Âl 'Imran 3:180; al-Ma'idah 5:12,70,78; al-A`raf 7:105; Yunus 10:90; bani Isra'il 17:2,4,101,104; Ta Ha 20:47,80,94; ash-Shu`ara' 26:17,22,59,197; an-Naml 27:76; as-Sajdah 32:23; al-Mu'min 40:53; az-Zukhruf 43:59; ad-Dukhan 44:30; al-Jathiyah 45:16; al-Ahqaf 46:10; as-Saff 61:6,14

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Anonymous said...

BARNABAS

Gk: barnabas (), and is of Aramaic origin meaning "son of rest", or "son of encouragement".

An early Christian disciple mentioned in the Bible who travelled with Paul on many missionary journeys in the Biblical book of Acts. His name was given by the apostles of Jesus because of his encouraging character (Acts 4:36). Barnabas was a Cyprian Jew, a Levite. His original name is Joseph or Joses.

Muslims regard Barnabas to be a true Christian who opposed Paul's teaching. This, however, goes against the record in Acts:

* When Paul became a Christian, other believers were still afraid of him, because Paul used to persecute the Christians before his conversion. Barnabas brought Paul to the apostles. (Acts 9:27)
* Barnabas sought out Paul to work with him at Antioch when Barnabas saw the great need for ministry at Antioch. They taught at that church for a whole year (Acts 11:22-26).
* Barnabas and Paul were given the responsibility together to send aid (Acts 11:29-30).
* Barbabas and Paul were listed as "prophets and teachers" at the church in Antioch (Acts 13:1).
* Barnabas and Paul were on the same missionary journey (Acts 13:2-4).
* Barbabas and Paul preached together and were persecuted together (Acts 13:43-51).
* Barnabas and Paul went up to Jerusalem together to report to the apostles God's grace and miracles among the Gentiles (Acts 15:12).
* The Apostles sent Barnabas and Paul to deliver their letters to the Gentile churches urging these churches to continue to trust in God but absolving them of the need to follow the Mosaic Law (Acts 15:25).
* The Apostles sent Barnabas and Paul to the uncircumcised Gentiles while they ministered among the circumcised (Jews) (Galatians 2:9).

Muslims tout the so-called Gospel of Barnabas ms. Vienna, an Italian manuscript which was translated into English by Lonsdale and Laura Ragg, as the true gospel in contrast to the four gospels contained in the New Testament in the Bible. Because this manuscript bear much teaching like the Qur'an, e.g. denying the crucifixion of Jesus, denying his deity, etc. Muslims thought that this is the true gospel of Jesus. Close examination of the manuscript however reveals that this book contradicts the Qur'an in many aspects, like denying that Jesus is the Messiah, have Jesus calling the author Barnabas (which was A NAME given by the apostles after Jesus' resurrection), etc. The author of this book was not familiar with first century life in Palestine or geography (e.g. winter rains, Nazareth near the sea, etc), but with 14th century Spain, using Spanish words (e.g. minuti) and mentioning medieval inventions (e.g. wine caskets when first century Jews used wineskins). Barnabas was a Jew, but the author did not know that the Jubilee in the Bible comes every 50 years. Instead, the author said that it is 100 years, which happened to be decreed in the 14th century, and later revoked to return to the Biblical 50 years. The evidence therefore demands that we reject this manuscript as fraudulent.

The arguments pro and contra against this alleged gospel are discussed in great detail in the section on The Gospel of Barnabas

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--------------------------------
What do we know about the "Gospel of Barnabas"?

Ever so often, Muslims mention the 'Gospel of Barnabas'. What are the reasons that nearly everybody, who has studied it (including many Islamic scholars), believe that the is a (Muslim?) forgery from the Middle ages? The below references should give you enough material to ponder if you don't believe it.

The Muslim scholar Cyril Glassé states:

As regards the "Gospel of Barnabas" itself, there is no question that it is a medieval forgery. A complete Italian manuscript exists which appears to be a translation from a Spanish original (which exists in part), written to curry favor with Muslims of the time. It contains anachronisms which can date only from the Middle Ages and not before, and shows a garbled comprehension of Islamic doctrines, calling the Prophet "the Messiah", which Islam does not claim for him. Besides its farcical notion of sacred history, stylistically it is a mediocre parody of the Gospels, as the writings of Baha'Allah are of the Koran.

The Concise Encyclopedia of Islam, Harper & Row, 1989, p. 64

A concise discussion of the main issues is Samuel Green's article The Gospel of Barnabas

Often there is confusion between the "Gospel" of Barnabas and the "Epistle" of Barnabas in writings of Muslim authors.
The Epistle of Barnabas (the text).

Is "Barnabas" genuine? (various aspects)

Further books or articles on the "Gospel of Barnabas":

# The Gospel of Barnabas (by Norman L. Geisler & Abdul Saleeb)
# The Gospel of Barnabas: Why Muslims Shouldn't Use It examines the common assumptions Muslims make about the GoB
# The Gospel of Barnabas: The Spurious Gospel in Islamic Apologetics (by John Gilchrist)
# The Claim that the "Gospel of Barnabas" is the True Gospel
# Contradictions between the Qur'an and the "Gospel of Barnabas"
# Contradictions of the GoB with itself
# Origins and Sources of the Gospel of Barnabas by John Gilchrist
# The Gospel of Barnabas by Gerhard Nehls
# The Gospel of Barnabas (by Rafique, Injil.org website)
# The Gospel of Barnabas (itl.org.uk website)
# The Forgery of the Gospel of Barnabas (off site)

Dr. William F. Campbell
The Gospel of Barnabas: Its True Value
112 pages
Published in Pakistan and in the USA only available from

Middle East Resources
P.O. Box 96
Upper Darby PA 19082
for the price of $4.50 + $2.00 shipping

(Contact Dr. Campbell)

A Muslim started to write another list of contradictions between "Barnabas" and the Qur'an in a series of articles: [Part 1], [but], [he], [never], [even], [got], [to], [part], [2].

# The "Gospel of Barnabas" in recent research (Jan Slomp)
gives a thorough discussion on the various possibilities of authorship
# Has the True Gospel of Jesus Been Found? (Dr. Christine Schirrmacher)

# Postings from the Christian newsgroup on the Gospel of Barnabas
# Excerpts of a discussion on the Islamic newsgroup

The following is an excerpt from another newsgroup posting:

Sox, David
The Gospel of Barnabas
London; Boston: George Allen & Unwin, 198, 152 pages
ISBN 0-04-200044-0
LC call number: BS2860.B4 S6

The 'Gospel of Barnabas' was translated into English by Lonsdale and Ragg from Italian scripts a long time ago and it is widely available.

Ragg, Lonsdale, 1866-1945
Ragg, Laura Marie (Roberts)
The Gospel of Barnabas
LC call number: BS2860.B4 A3

The Gospel of Barnabas document is not accepted as being authentic by reputable historians. The critical introduction of the Ragg book and the acutely perceptive book by Sox identify many of the inaccuracies. Sox, who has also written books about the Shroud of Turin, religious relics, and art forgeries, presents a particularly well done analysis. These two books are available through the inter-library loan service.

For those who read German:

Heinz-Lothar Barth: Christus und Mohammed. Eine Auseinandersetzung mit
dem Islam aus christlicher Sicht. - Teil I, Stuttgart (Germany) 1995.

A detailed insight into muslim propaganda using the "Gospel of Barnabas"
is given to German readers in the book:

Christine Schirrmacher: Mit den Waffen des Gegners.
Christlich-muslimische Kontroversen im 19. und 20. Jahrhundert. -
Berlin 1992

Especially one may consult the chapter "Muslimische Stellungnahmen zur
Verteidigung des Barnabas-Evangeliums" (pages 329-352). The book ends
with an ample list of literature.

Schirrmacher points to a number of evidences for a fake in the late
middle ages, as at least partly does Abdul Saleeb in his above linked to
chapter: Erroneous geographic conceptions (Jesus sailes from Kapharnaum
to Nazareth and from lake Genezareth to Jeruslam by ship), striking
parallels to Dante's Divina Comedia etc.

Part of the above is mentioned in her English web article The influence of German Biblical criticism on Muslim apologetics in the 19th century (about the middle of the article you will find the GoB discussion)

The main issue in the Muslim-Christian controversy is the question whether the GoB is an authentic document from the first century by an actual disciple of Jesus. Since it is clearly not, we can learn little from the document about the actual person and teaching of Jesus and the GoB loses all propaganda value for Muslims. However, it is an interesting document about history of the Muslim-Christian interaction in the Middle Ages. Rod Blackhirst's studies The Medieval Gospel of Barnabas might be of interest to some in this regard. Moreover, he is now convinced to have solved the mystery of when, why and by whom the GoB was composed.

Of related interest: The Gospel of Barnabas and the Book of Mormon (comparative analysis of reasons speaking against their authenticity)

Muslim pages about the Gospel of Barnabas (pro GoB):
# Gospel of Barnabas: [1], [2], [3], [4], [5], [6], [7], [9], [10], [11], [12], [13], [14], [15], [16], [17], [18]
# A Muslim Foundation invests to vigorously propagate the GoB giving it even a own web site
# GoB in Arabic, English, and French

Answering Islam Home Page

Anonymous said...

MOSES

Ar: Musa,
Heb: Mosheh (), meaning "drawn", because Moses was drawn from the water to escape the killing of Pharoah:

Now a man of the house of Levi married a Levite woman, and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. His sister stood at a distance to see what would happen to him. Then Pharaoh's daughter went down to the Nile to bathe, and her attendants were walking along the river bank. She saw the basket among the reeds and sent her slave girl to get it. She opened it and saw the baby. He was crying, and she felt sorry for him. "This is one of the Hebrew babies," she said. Then his sister asked Pharaoh's daughter, "Shall I go and get one of the Hebrew women to nurse the baby for you?" "Yes, go," she answered. And the girl went and got the baby's mother. Pharaoh's daughter said to her, "Take this baby and nurse him for me, and I will pay you." So the woman took the baby and nursed him. When the child grew older, she took him to Pharaoh's daughter and he became her son. She named him Moses, saying, "I drew him out of the water." (Exodus 2:1-10).

Corresponds to the Biblical Moses who brought the Torah (Taurat). Moses is called the Speaker with God in Islam; the name of Moses occurs 136 times in the Qur'an, the highest among all the prophets.

* Allah speaks directly to, see speaks to God directly, under MOSES

* and the Angel, al-Kahf 18:61

* and the angel of death,
* Narrated Abu Huraira: The angel of death was sent to Moses and when he went to him, Moses slapped him severely, spoiling one of his eyes. The angel went back to his Lord, and said, "You sent me to a slave who does not want to die." Allah restored his eye and said, "Go back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand." (So the angel came to him and told him the same). Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Apostle said, "Were I there I would show you the grave of Moses by the way near the red sand hill." (Sahih Bukhari 2.423)

* a Prophet, Maryam 19:51

* and Pharoah, Ta Ha 20:9-80,92; al-Anbiya' 21:48; al-Qasas 28:3; al-Mu'min 40:23; az-Zukhruf 43:46; ad-Dukhan 44:17

* and Aaron, Yunus 10:76; as-Saffat 37:114; al-Mu'min 40:23; ash-Shura 42:13; az-Zukhruf 43:43; ad-Dukhan 44:17; adh-Dhariyat 51:38; as-Saff 61:5; an-Nazi`at 79:15

* bringing forth water from the rock, al-Baqarah 2:60; al-A`raf 7:160

* commands to his people, al-Ma'idah 5:20-21

* companions of,
* Narrated Ibn 'Abbas: That he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of (the Prophet) Moses. Ibn 'Abbas said that he was Khadir. Meanwhile, Ubai bin Ka'b passed by them and Ibn 'Abbas called him, saying "My friend (Hur) and I have differed regarding Moses' companion whom Moses, asked the way to meet. Have you heard the Prophet mentioning something about him? He said, "Yes. I heard Allah's Apostle saying, "While Moses was sitting in the company of some Israelites, a man came and asked him. "Do you know anyone who is more learned than you? Moses replied: "No." So Allah sent the Divine Inspiration to Moses: 'Yes, Our slave Khadir (is more learned than you.)' Moses asked (Allah) how to meet him (Khadir). So Allah made the fish as a sign for him and he was told that when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said to him: Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said: 'That is what we have been seeking? (al-Kahf 18:64) So they went back retracing their foot-steps, and found Khadir. (And) what happened further to them is narrated in the Holy Qur'an by Allah. (al-Kahf 18:54 up to 18.82) (Sahih Bukhari 1.74, also 1.78, 1.25)

* duel with Pharaoh's magicians, al-A`raf 7:109-126; Yunus 10:79-81; Ta Ha 20:65-70; ash-Shu`ara' 26:43-47

* forgiven by God for killing, al-Qasas 28:15-16
* In al-Qasas 28:16, the Qur'an expressedly states that God forgives Moses for his killing of the Egyptian. What is there to forgive if there is no wrong?

* forty nights upon Mt. Sinai, al-Baqarah 2:51; al-A`raf 7:142

* given scripture together with Aaron, Maryam 19:53

* House of, al-Baqarah 2:248

* in Egypt, al-A`raf 7:102

* in Sinai, al-A`raf 7:138,150; Ibrahim 14:5; bani Isra'il 17:101; an-Naml 27:7; an-Nazi`at 79:15

* leprous hand, al-A`raf 7:108. ``He put his hand into his bosom and withdrew it leprous, white as snow; they also put their hands into their bosoms and withdrew them leprous, white as snow.'' (Pirke Rabbi Elieser, 48, quoted by Abdul-Haqq).

* Muhammad told not to doubt book of Moses, as-Sajdah 32:24

* parting of the Red Sea, Ta Ha 20:77; ash-Shu`ara' 26:63

* plagues, al-A`raf 7:133-136,163

* quarrel with Adam in paradise, Sahih Bukhari 004.055.621, Sahih Bukhari 6.260, Sahih Bukhari 6.262. We are also told that quarrelsome man is most hated in Allah's sight, Sahih Bukhari 6.48.

* Qur'an attest to book of Moses, al-Baqarah 2:89; al-Ahqaf 46:11-12,30

*

received God's written tablets, al-A`raf 7:145

*

speaks to God directly, (speaker with God...Kalim-Allah), an-Nisa' 4:164; al-A`raf 7:143,

Narrated Masruq:

I said to 'Aisha, "O Mother! Did Prophet Muhammad see his Lord?" Aisha said, "What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar: Whoever tells you that Muhammad saw his Lord, is a liar." Then Aisha recited the Verse:

'No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.' (6.103) 'It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.' (42.51) 'Aisha further said, "And whoever tells you that the Prophet knows what is going to happen tomorrow, is a liar." She then recited:

'No soul can know what it will earn tomorrow.' (31.34) She added: "And whoever tell you that he concealed (some of Allah's orders), is a liar." Then she recited: 'O Apostle! Proclaim (the Message) which has been sent down to you from your Lord..' (5.67) 'Aisha added. "But the Prophet saw Gabriel in his true form twice." (Sahih Bukhari 6.378)

However, Moses was an exception to the way prophets receive revelation, and presents an exception to 42:51 in that Moses spoke directly to God without the intermediary angels. Al-Baidhawi says that God spoke to Moses "without mediation of any other, and face to face, as He speaks to angels" (quoted by Sale, op. cit, p.118, note e, quoted by Abdul-Haqq, p.57).

``Moses was the only Prophet to whom God has spoken directly, rather than through the Angel Gabriel.'' (Kerry Brown and Martin Palmer ed. Essential Teachings of Islam, Arrow Books, 1990, p. 37)

Even Muhammad receive no such treatment.

* strikes the rock, al-Baqarah 2:60

* the Mother of, al-Qasas 28:7

* the yellow/golden cow, al-Baqarah 2:67,92.

o lowing (roared), see THE GOLDEN CALF.

* tall brown curly-haired man, Sahih Bukhari 4.462

* al-Baqarah 2:108,136; Âl 'Imran 3:84; al-An`am 6:84,91; al-A`raf 7:103-162; Yunus 10:75-93; Hud 11:96,110; Ibrahim 14:5-6,8; bani Isra'il 17:2,101-104; al-Kahf 18:60-82; Maryam 19:51-53; Ta Ha 20:9-98; al-Anbiya' 21:48; al-Hajj 22:44; al-Mu'minun 23:45-49; al-Furqan 25:35; ash-Shu`ara' 26:10-66; an-Naml 27:7-14; al-Qasas 28:3-44,48,76; al-`Ankabut 29:39; as-Sajdah 32:23; al-Ahzab 33:7,69; as-Saffat 37:114-120; al-Mu'min 40:23-27,53; Ha Mim Sajdah 41:45; az-Zukhruf 43:46-55; ad-Dukhan 44:17-36; al-Ahqaf 46:12,30; adh-Dhariyat 51:38-40; an-Najm 53:37; an-Nazi`at 79:14-25; al-A`la 87:19

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Anonymous said...

MUHAMMAD
MOHAMMAD
MOHAMET

Some Muslims regard the latter two spellings as insulting, but these spellings were used more commonly in the previous century when the romanized spellings were not quite standardized.
Dates
Muslim scholars placed Muhammad's birth around 570 A.D., although there were some disagreements over the actual date. Muhammad claimed that he was borned on a Monday (Muslim 6.2603, Muslim 6.2606). Many Muslim scholars, including ibn Ishaq, Abdul Malik, ibn Jarir, ibn Khaldun, etc, were said to put the birthdate at Monday, 12th Rabiul-Awwal in the Year of the Elephant, perhaps to coincide with a claimed death-date for Muhammad, 12th Rabiul-Awal. If the Year of the Elephant was 52 B.H., then this day corresponds to 11th Apr 572 A.D. +/- one day), Rabiul-Awwal is the 3rd month in the Muslim calendar. Another date given was the 9th of Rabiul-Awwal; yet another was the 17th of Rabiul-Awwal.

The death-date of Muhammad was also disputed. 12th Rabiul-Awwal 11 A.H. corresponds to 6th Jun 632 A.D., but Muhammad was said to die on a Monday. Ibn Jarir favored the date of 1st of Rabiul-Awwal, while ibn Hajar favored the 2nd of Rabiul-Awwal.
Genealogy of Muhammad
The following hadith tells us:

Ma`n Ibn `Isa al-Ashja`i al-Qazzaz (silk-merchant) informed us; he said : Mu`awiyah Ibn Salih informed us on the authority of Yahya Ibn Jabir who had seen some Companions of the Prophet and said : The people of Banu Fuhayrah came to the Prophet and said to him : You belong to us. He replied : Verily, (the archangel) Gabriel has informed me that I belong to Mudar. (Ibn Sa`d, "Kitab al-Tabaqat al-Kabir", Vol. I, p. 4)

Thus, Muhammad's genealogy was not common knowledge. In fact, the people of Banu Fuhayrah did not know that Muhammad was a descendent of Mudar. It was Muhammad who claimed that Gabriel told him that he was descended from Mudar. This may form the basis of some hadiths:

Narrated Kulaib:

I was told by the Rabiba (i.e. daughter of the wife of the Prophet) who, I think, was Zainab, that the Prophet (forbade the utensils (of wine called) Ad-Dubba, Al-Hantam, Al-Muqaiyar and Al-Muzaffat. I said to her, 'Tell me as to which tribe the Prophet belonged; was he from the tribe of Mudar?'' She replied, "He belonged to the tribe of Mudar and was from the offspring of An-Nadr bin Kinana. " (Sahih Bukhari 4.698)

Most Muslim historians traced Muhammad through one `Adnan, a descendent of Ishmael. Here we display the geneology also given in Hughes' Dictionary of Islam and from two others found on the web: Reference 1 and Reference 2. The variant spellings are collated together.

[Note: This does not mean we believe this genealogy to be true, it is just the most common one. See also The Illustrated Guide to the Tribe to Quraish and Sam Shamoun's article Ishmael is not the Father of Muhammad.]

Hughes' DOI, p. 217 Reference 1 Reference 2
`Adnan
Ma`add
Nizar Nadhar Nizar
Muzar / Mudar
'llyas
Mudrikah
Khuzaimah
Kinanah
An-Nazr Al-Nadar
Malik
Fihr
Ghalib
Luwaiy / La`ayy
Ka`b
Murrah
Kilab
- Hakeem -
Qusaiy
`Abdul Manaf
Hashim
Abdul Muttalib
`Abdullah
Muhammad
number of generations 22 23 22

The twenty-two or twenty-three generations between `Adnan and Muhammad are pretty much agreed upon by the Muslim historians. Between `Adnan and Ishmael, however, it is less uncertain. Some say there are forty generations, while some other say only four.

Reference 2 gives the lineage between `Adnan and Ishmael as `Adnan - Adad - Zayd - Yaqdud - Al-Muqawwan - Al-Yasa' - Nabt - Qaidar (Kedar) - (Ismail) Ishmael - (Ibrahim) Abrahim - Tarih - Nahur (Nahor) - Sharukh - Ar'u - Farigh - 'Abir - Shalikh - Arfikhishd - Sam (Shem) - Nuh (Noah) - Lamak - Mutawshilkh - Kanukh - Burrah - Mihlayil - Kaynum - Anuus - Shees (Seth) - Adam.

On the mother's side, reference 2 gives Muhammad - Aminah - Wahab - Abd Manaf - Zuhrah - Kilab, same as the Kilab in Muhammad's side.

Reference 2 gives its source from Ibn Al Jawzy via Abi Muhammad Ibn Al Samarqandi via 'Ali Ibn 'Ubayd of Kufa, a companion of Tha'lib Muhammad ibn Abdullah.

If there were only four generations between Adnan and Ishmael, then there must be about 24-25 generations between Muhammad and Abraham spanning about 2500 years. This makes for an average of about one hundred years between generations, which is a bit far-fetched (It is possible if this gap is true for some generations, like Abraham and Ishmael, but very far-fetched if it were to occur regularly. We know that the generations near to Muhammad are pretty normal, not so stretched out, so this makes the other inter-generational gaps even wider). On the other hand, using the data from reference 2, we get about 32-33 generations between Abraham and Muhammad, giving us an average inter-generational gap of about seventy-five years. This is still unbelievably high.

It should be said that perhaps, we are faced with incomplete data in that some generations were omitted from this list (the situation can also be seen in Matthew's genealogy of Jesus where some names were omitted). It could be the same with Muslim genealogical data. On the other hand, if the hadith that there are only four generations between Adnan and Ishmael is literal, then we are faced with a problem. If the hadith is true, then Muslim genealogy is most likely false (it is difficult to imagine so many one hundred years between generations). If the hadith is false, then we have to re-evaluate the accuracy of hadith reports.

Children of Muhammad

All of Muhammad's sons died in infancy (al-Qasim and 'Abdu'llah from his first wife Khadija, Ibrahim from his concubine Mary, the Copt). His daughters from Khadija were: Zainab (married 'Abu'l-'As bnu'r-Rabi'; died A.H. 8), Ruqaiyah (married 'Utbah ibn Abu Lahab, by whom she was divorced; she afterwards married 'Uthman, the third Khalifa), Umm Kulthum (became, after the death of Ruqaiyah, the second wife of 'Uthman; she died a year or two before Muhammad), and Fatimah (married Ali ibn Abi Talib). Of them, only Fatimah had children and only Fatimah was still alive at the death of Muhammad. She died about six months after Muhammad.

Regarding the descendents of Muhammad, see SAYYID.

Early Life
Records of the early life of Muhammad was scanty. Muhammad was said to be born of Aminah and Abdullah about 570 A.D. into the Quraysh tribe. The Quraysh were an influential tribe in Mecca, being the custodians of the Ka'aba, but Muhammad's family was poor.

Tradition asserts that Muhammad's father died a couple of weeks before he was born and his mother died when he was six. Some pious traditions say that before Muhammad was born, when she went to the well to draw water, the water will rise for her in honor of Muhammad. Some traditions also say that Muhammad was born circumcised, that a great light appeared and his mother could see ash-Shaam.

Aminah was unable to breastfeed him, so he was raised by Halima the nurse, and some traditions say that her land became fertile and her lambs strong and rich in milk and her family became rich, and her breast became full of milk which was dry before that. [Unfortunately, if that were true, the irony is that that blessing missed his widowed mother.]

Some traditions assert that two angels came to Muhammad and cut his chest and washed his heart with water from the well of Zamzam. Halimah reportedly became scared and send Muhammad back to his mother. Later, before the supposed night journey to paradise, his chest was once again washed with water from Zamzam by Gabriel (Sahih Bukhari 1.345) [Qn: Why was there a need to wash? Was there anything unclean before the washing?]

Some traditions assert that before his ministry, the stones used to salute him, the tree will turn its shade to his side and the cloud will give him shade from the heat of the sun, and was supposed to have been witnessed by Bahirah. Muslim traditions claimed that Bahirah confirmed that Muhammad was the expected prophet when his uncle took him in a trip to ash-Shaam.

After Aminah's death when he was six, he was taken care of by his grandfather, `Abdul Muttalib. After `Abdul Muttalib's death when Muhammad was eight years old, his uncle, Abu Talib, became his guardian. Abu Talib used to take Muhammad on his mercantile trips to as far as Syria. At the deathbed of Abu Talib, Muhammad urged his uncle to confessed Allah, even though deathbed confession is not acceptable in Islam. Abu Talib died a pagan. See Abu Talib for more details.

Idolatry, sin of Muhammad

[Guillaume said:] The only authentic story of Muhammad's early years is contained in an unpublished manuscript of his biographer Ibn Ishaq. It reads as follows:

I was told that the apostle of Allah said, as he was talking about Zayd son of 'Amr son of Nufayl, 'He was the first to upbraid me for idolatry and forbade me to worship idols. I had come from al-Ta'if along with Zayd son of Haritha when we passed Zayd son of 'Amr who was in the highland of Mecca. Quraysh had made a public example of him for abandoning his religion, so that he went out from their midst. I sat down with him. I had a bag containing meat which we had sacrificed to our idols -- Zayd b. Haritha was carrying it -- and I offered it to Zayd b. 'Amir -- I was but a lad at the time -- and I said, "Eat some of this food, my uncle." He replied, "Surely it is part of those sacrifices of theirs which they offer to their idols?" When I said that it was, he said, "Nephew mine, if you were to ask the daughters of 'Abd al-Muttalib they would tell you that I never eat of these sacrifices, and I have no desire to do so." Then he upbraided me for idolatory and spoke disparagingly of those who worship idols and sacrifice to them, and said, "They are worthless: they can neither harm nor profit anyone," or words to that effect.' The apostle added, 'After that I never knowingly stroked one of their idols nor did I sacrifice to them until God honoured me with his apostleship. (A. Guillaume, Islam, pp. 26-27; emphasis mine)

Furthermore we find:

We have been told that the Apostle of God once mentioned al-Uzza saying, "I have offered a white sheep to al-'Uzza, while I was a follower of the religion of my people." (Hisham Ibn Al-Kalbi, The Book of Idols (Kitab al-Asnam), pp. 17-18)

According to these traditions at some time before Muhammad started preaching his message of Islam, he was an idolater. Most Muslims, however, deny that Muhammad had ever committed idolatry. But as Guillaume noted: the early Muslim scholars, being pious believers, really had no reason to create such stories, nor to pass down such traditions, if there is no truth in these reports. Given that the unity of Allah was a rallying cry of early Muslims (as well as today), and Muhammad's stern admonition to his followers to uphold tawhid, it is inconceivable that any Muslim will pass down such stories if it were untrue.

See also the comprehensive articles Muhammad and Idolatry and Was Muhammad a Prophet From His Infancy?

The Qur'an also says that Muhamamd was found in wandering and guided to truth (ad-Duha 93:6-8). This verse must clearly raise some theological questions about Muhammad's claims, especially in the hadiths. For example, Muhammad claimed to the be Seal of the Prophets even before Adam was fully created. How is it then that Muhammad was wandering (and therefore not in truth)? At the same time, the fact that Muhammad was wandering and had to be led to the truth must also mean that he was not sinless throughout, contrary to many Muslim claims.

In another place, the Qur'an asked Muhammad why he banned what was lawful, Surah 66:1

His hiding of revelation concerning Zaid's wife can be found in al-Ahzab 33:37, although this episode was a little self-serving. See Zaid for more details.

Forgiveness of Muhammad's past and future sins is mentioned in al-Fath 48:2. He was told to ask for forgiveness of his sins in Muhammad 47:19.

Khadija
Muhammad later entered the services of a widow called Khadija. After a successful mercantile trip to Syria, Khadija proposed to Muhammad, and he accepted the marriage proposal. Muhammad was 25 while Khadija was 40 [Women are to lose this privilege of proposing marriage when Islam came]. At the age of 40, Muhammad claimed that he was receiving revelations from the angel Gabriel. Khadija was the first to believe in him. Muhammad remained faithful to her as long as she lived. After she died, Muhammad began taking other wives. In the span of 10 years, Muhammad had as many as 15 wives, and an untold number of concubines.
Death of Muhammad

Muhammad died in Jun 632 A.D., at the age of 63, after being poisoned by a Jewess.

"If he should die or be slain, will you then turn back on your heels?" (refers to the incident in which) Abdallah Ibn Qami'a al-Harithi threw a rock at Allah's Messenger that broke four of his front teeth and gashed his face. Mus'ab Ibn Umair, who was the standard-bearer defended (Muhammad). So Ibn Qami'a killed (Mus'ab), assuming that he killed the Prophet. Then, as it is reported, he said "I killed Muhammad." Someone cried out, "Behold, Muhammad has been killed," and the people turned on their heels. Then the Messenger cried out, "Come to me, servants of Allah," Thirty of his followers joined him and protected him until they scattered the unbelievers. Some hypocrites said, "Had he been a prophet, he would not have been killed." Anas Ibn Nadr, the uncle of Anas Ibn Malak, said, "O, people, if Muhammad is slain, Muhammad's Lord is alive, and dies not; what shall you do if you live after him? So fight for what he fought for," and added "O Allah, I acquit myself of what they say and exonerate myself from it." He then clasped his sword firmly and fought till he was killed, and the verse was revealed.

When Khaybar was conquered, and the people felt secure, Zainab Bint al-Harith, Salam Ibn Mishkam's wife, went about asking which part of the lamb was Muhammad's favorite to eat. People told her, "It is the front leg, for it is the best part and the farthest from harm." So she took a lamb, slaughtered it, and cut it up. Then she took a deadly poison that kills instantly and poisoned the lamb, putting more poison in the leg and shoulder. When the sun set, Muhammad led the people in the evening prayer. When he finished he wanted to go, but she was sitting at his feet. He asked her, and she said, "O Abu al-Qasim, here is a gift I have for you." Muhammad ordered some of his friends to take it from her, and it was put before him in the presence of his friends, among whom was Bishr Ibn al-Bara' Ibn Ma'rur. Muhammad said, "Come near and be seated." Muhammad took the leg and ate, too. When Muhammad had swallowed his bite, Bishr swallowed his, and the rest of the people ate of it. Muhammad said, "Raise your hands; this leg and this shoulder tell me they are poisoned." Bishr said, "By the One who honored you, I found the same in my morsel, but nothing kept me from spitting it out except that I would spoil the pleasure of your food. When you ate that which was in your mouth, I did not desire my own soul more than yours, and wished that you had not swallowed it." (One opinion has it that) Bishr died then and there. A part of the lamb was thrown to a dog, and the dog died. Another opinion says that (Bishr's) color turned black and his pain lasted two years, after which he died. It was also said that Muhammad took a bite of the lamb, chewed it, and spit it out, whereas Bihr swallowed his morsel. Then Muhammad sent for this Jewess and asked her, "Have you poisoned this lamb?" She said, "You have acquired certain powers with which you judge those who are not loyal to you. You killed my father, my uncle and my brother. . . So I said, "If he is a king, then I would be relieving us of him, and if he is a prophet, he will be able to perceive.'" It was said that he pardoned her, while others say he commanded her to be put to death and crucified. When Muhammad fell ill just before his death, he said to Aisha, "Aisha, I still feel the effect of the poisoned food I ate; this is the time of my demise by that poison." When Bishr's sister entered his room during the time of his last sickness, he said to her, "This is the time of my demise by the meal I ate with your brother in Khaybar." (Abdallah Abd Al-Fadi, Is The Koran Infallible, pp. 378-381, quoting Al-Baidawi).

"Hazrat Ibn Abbas said, 'After the death of the Holy Prophet, Hazrat Abu Bakr came out and saw Hazrat Umar speaking to the people. 'Sit down O Umar', Hazrat Abu Bakr said and added, Anyone of you worshipping the Holy Prophet should mind that he has died; but one who would worship Allah should keep in mind that Allah is living and will never die. Verily Allah the Sublime has observed': Muhammad is no more than an Apostle: many were the Apostles that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do so to Allah; but Allah will swiftly reward those who serve him with gratitude. (Âl 'Imran 3:144)" (from Hayatus Sahabah, Kandhlawi, vol. 2, p. 357)

The article "The Death of Muhammad" examines this incident in detail, the circumstances surrounding it, and Muhammad's responses. It asks several important questions about Muhammad's thinking and his prophethood.

He was buried in Madinah in his house adjoining the mosque. After his death, the Islamic Empire continued to expand under the Caliphs.
The Beginning of Muhammad's preaching

After marrying Khadija, Muhammad's life became settled and he found much time to meditate and fast, sometimes for many days. He often retreated to the caves in the mountains around Mecca. During one of those retreats, he claimed that Angel Gabriel appeared to him. This was claimed to be the beginning of the revelation of the Qur'an. The account in Sahih Bukhari formed pretty much the foundation of all accounts:

Narrated 'Aisha:
(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah's Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, "I do not know how to read." [Note: This statment can also mean, "I will not read." See the section "Was Muhammad illiterate?"]

The Prophet added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord, who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous." (al-`Alaq 96:1-3) Then Allah's Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Khadija replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."

Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Apostle described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.

Narrated Jabir bin 'Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet "While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira' sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, 'Wrap me (in blankets).' And then Allah revealed the following Holy Verses (of Quran):

'O you (i.e. Muhammad)! wrapped up in garments!' Arise and warn (the people against Allah's Punishment),... up to 'and desert the idols.' (al-Mudathir 74:1-5) After this the revelation started coming strongly, frequently and regularly." (Sahih Bukhari 1.3)

After the meeting with the spirit at the Cave, Muhammad was very distressed. For two years, Muhammad sank into depression, thinking that he had gone mad or had become one of the soothsayers or poets. His wife, Khadija, however stood by him and reassured him that a good and pious man like him, who took care of his kin, should not face such a possibility. Nonetheless, he reached a point where he wanted to commit suicide,

"I shall go to some high mountain cliff and cast myself down therefrom so that I may kill myself and be at rest. I went off with this mind, but when I was in the midst of the mountains I heard a voice from heaven saying, 'O Muhammand, thou art God's apostle and I am Gabriel.' (At-Tabari: "Tarikh al-Rasul Wa al-Muluk.", Leiden, 1991, I, p. 1152)

One interesting thing to note in the episodes was the behavior of the being that was claimed to be the Angel Gabriel. See Gabriel for more details.
Prophethood of Muhammad

Narrated Ibn Abbas:
Allah's Apostle started receiving the Divine Inspiration at the age of forty. Then he stayed in Mecca for thirteen years, receiving the Divine Revelation. Then he was ordered to migrate and he lived as an Emigrant for ten years and then died at the age of sixty-three (years). (Sahih Bukhari 5.242)

Muslims give Muhammad the title the seal of the prophets (see Seal of the prophets and Seal of Prophethood). He was also given over 200 titles, including "Apostle of Allah", "The Light of Allah (al-Ahzab 33:46) and "The Peace of the World" (al-Ahzab 33:40-41).

Altogether, he fought or led in 66 battles, including raid of Uhud, battle at Badr, raid of Hunayn, raid of Tabuk,etc.

Articles that evaluate Muhammad's claim to prophethood in the light of the biblical criteria for true prophets can be found in these sections: Muhammad, Thoughts on the Prophethood of Muhammad, and the discussions regarding Muhammad's Fatrah and the period of his bewitchment.
Muhammad: Model to Mankind

The person and life of Muhammad is put before us not only by contemporary Muslim authors, but already in the Qur'an as the ideal and role model to follow. The Qur'an states:

Ye have indeed in the Apostle of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah. (33:21, Y. Ali)

And thou (standest) on an exalted standard of character. (68:4, Y. Ali)

W.H.T. Gairdner's article Mohammed without Camouflage: Ecce Homo ... Arabicus provides an in-depth discussion on this issue.

As a logical implication, this leads to the next section:
Sunna: Obedience to all his words

The quranic basis for the obligation to obey not only the Qur'an but all of Muhammad's words and deeds is laid down in al-Ahzab 33:21, an-Najm 53:2-4 :

Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much. (al-Ahzab 33:21)

Your Companion is neither astray nor being misled.
Nor does he say (aught) of (his own) Desire.
It is no less than inspiration sent down to him. (an-Najm 53:2-4)

Since Muhammad as a person with his personal conduct is the example for Muslims to follow, and all that he has said (and done) was believed to be out of inspiration, the Sunna (example of Muhammad) and the hadith (reports of his words and acts) are foundational to Islam and the shariah (Islamic law). In fact, it is through the example of Muhammad that we can understand the mindset of many fundamentalist Muslims. For example, jihad can only be understood through Muhammad's own discourses and actions.
Muhammad's treatment of enemies

Muhammad, on the whole, appeared to be a pious man. There are, however, several interesting contradictions in his own life. One of the most damaging was his relationship with his enemies.

* Ka`b bin al-Ashraf
* Sallam Ibn Abu'l-Huqayq (Abu Rafe) (Abu Rafi)
* Al-Nadr bin al-Harith
* `Uqba bin Abi Mu`ayt
* `Abdullah bin Ubai bin Salul al-`Aufi
* Umaiya bin Khalaf Abi Safwan
* `Amr b. Jihash
* An anonymous man
* Ibn Sunayna, Sirat p. 369 + note 580
* Abd Allah Ibn Sa`d Ibn Abi Sarh
* Abu `Afak
* `Asma' Bint Marwan
* The Meccan Ten:
Ikrimah Ibn Abi Jahl
Habbar Ibn al-Aswad
Miqyas Ibn Sababah al-Laythi
Abd Allah Ibn Sa`d Ibn Abi Sarh (more detail in the above article)
Al-Huwayrith Ibn Nuqaydh
Abd Abbah Ibn Hilal Ibn Khatal al-Adrami
Hind Bint Utbah
Sarah the mawlat of `Amr Ibn Hashim
Fartana
Qaribah
* Al-Yusayr b. Rizam and Khalid b. Sufyan b. Nubayh, Sirat 665-6
* the tribe of Banu Qurayza

Also, excessive cruelty in the cases of

* Kinana b. al-Rabi` and
* the people from Urayna.

and A Christian perspective on these events.

The above are linked to the pages in "Muhammad And His Enemies".

There is also an unknown man who told Muhammad to be afraid of Allah, and Muhammad predicted that out of this man will be people who recite prayers continuously and eloquently but who are hypocrites (Sahih Bukhari 5.638).
Curses of Muhammad
Muhammad cursed some of the people around him, and he was also cursed by his enemies.

Narrated 'Abdullah bin Mas'ud:
The Prophet faced the Ka'ba and invoked evil on some people of Quraish, on Shaiba bin Rabi'a, 'Utba bin Rabi'a, Al-Walid bin 'Utba and Abu Jahl bin Hisham. I bear witness, by Allah, that I saw them all dead, putrefied by the sun as that day was a very hot day. (Sahih Bukhari 5.297)

"A Jew had thrown a curse on the Prophet of God, as a result the Prophet kept forgetting and became absent minded. Then God sent him these two Surahs (113, 114) to break the curse." (Mohammed Farid Wagdi, in his analysis of Surat Al-Nas and Al-Falaq chapter 113 and 114)

These stories are almost certainly the basis of some superstition in folk Islam (see for example, Muawwdhatan for more details). Note: The suras that were like charms were rejected by some of the companions of Muhammad, most notably ibn Mas`ud, who had his own compilation of the Qur'an. The story behind those verses certainly raise a theological question about the power and unity of Allah. Were the breaking of the curse the result of the Qur'anic verses, or Allah? Recall that Muslims believed that the Qur'an was uncreated, and yet not Allah himself, so from whence does the power come from? If Allah gave it that power, then the Qur'an did not exist in the same state before this event, which means that a new creation was made. If it had been in the same state (in harmony with its uncreated state), then it was not by Allah that the curse was broken. If the Qur'an were changing, then it had to be living by virtue of its uncreation, which means there were two beings that were uncreated -- Allah and the Qur'an. If the breaking of the curse had no relation to the two suras, then it is a sad truth that many Muslims through the ages had been misled.

see also curses.
Muhammad and Satan

See this separate entry.
Was anyone called Muhammad before him?

Some Muslims assert that no Arabs were called by the name Muhammad before the Prophet of Islam, Muhammad b. Abdullah. This, however, is not true. In the year of the Elephant, a man by the name of Muhammad b. Khuza`i b. Khuzaba al-Dhakwani, al-Sulami, and his brother Qays, went to Abraha, king of Yaman. He was made amir of Mudar and was later killed, and this led to the campaign of the Elephant. (Ibn Ishaq, Life of Muhammad, tr. Guillaume, 1967, p. 22-23). Sura 105 of the Qur'an was named "The Elephant" after this incident. Muhammad b. Abdullah, was supposedly born in that year.
Was Muhammad illiterate?

Muslims believe that Muhammad was illiterate, on the basis that the Qur'an gave him the title "an-nabi al-ummi" (al-A`raf 7:157-158; al-Jum`ah 62:2), nowadays commonly translated "The Unlettered Prophet", a translation suggested by Kenneth Cragg. In the story concerning the incident in the cave of Hira, when told to read, Muslims translate Muhammad's response to "I do not know how to read."

However, there are alleged reports of a tradition that Muhammad did sign a treaty during his lifetime (ibn Hisham's biography, exact ref req'd). The following hadiths suggest that Muhammad did know how to read.

Narrated Al-Bara:

When the Prophet went out for the 'Umra in the month of Dhal-Qa'da, the people of Mecca did not allow him to enter Mecca till he agreed to conclude a peace treaty with them by virtue of which he would stay in Mecca for three days only (in the following year). When the agreement was being written, the Muslims wrote: "This is the peace treaty, which Muhammad, Apostle of Allah has concluded."

The infidels said (to the Prophet), "We do not agree with you on this, for if we knew that you are Apostle of Allah we would not have prevented you for anything (i.e. entering Mecca, etc.), but you are Muhammad, the son of 'Abdullah." Then he said to 'Ali, "Erase (the name of) 'Apostle of Allah'." 'Ali said, "No, by Allah, I will never erase you (i.e. your name)." Then Allah's Apostle took the writing sheet...and he did not know a better writing..and he wrote or got it the following written: "This is the peace treaty which Muhammad, the son of 'Abdullah, has concluded: "Muhammad should not bring arms into Mecca except sheathed swords, and should not take with him any person of the people of Mecca even if such a person wanted to follow him, and if any of his companions wants to stay in Mecca, he should not forbid him." (excerpt from Sahih Bukhari 5.553)

Narrated 'Ursa:
The Prophet wrote the (marriage contract) with 'Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death). (Sahih Bukhari 7.88)

Narrated Anas bin Malik :
Once the Prophet wrote a letter or had an idea of writing a letter. The Prophet was told that they (rulers) would not read letters unless they were sealed. So the Prophet got a silver ring made with "Muhammad Allah's Apostle" engraved on it. As if I were just observing its white glitter in the hand of the Prophet ... (Sahih Bukhari 1.65)

Narrated 'Ubaidullah bin 'Abdullah:
Ibn 'Abbas said, "When the ailment of the Prophet became worse, he said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.' But 'Umar said, 'The Prophet is seriously ill, and we have got Allah's Book with us and that is sufficient for us.' But the companions of the Prophet differed about this and there was a hue and cry. On that the Prophet said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of me." Ibn 'Abbas came out saying, "It was most unfortunate (a great disaster) that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise. (Sahih Bukhari 1.114) [One really has to ask why is it so unfortunate if Muhammad doesn't know to read and write]

Narrated Said bin Jubair:
Ibn 'Abbas said, "Thursday! What (great thing) took place on Thursday!" Then he started weeping till his tears wetted the gravels of the ground . Then he said, "On Thursday the illness of Allah's Apostle was aggravated and he said, "Fetch me writing materials so that I may have something written to you after which you will never go astray." The people (present there) differed in this matter and people should not differ before a prophet. They said, "Allah's Apostle is seriously sick.' The Prophet said, "Let me alone, as the state in which I am now, is better than what you are calling me for." The Prophet on his death-bed, gave three orders saying, "Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them." I forgot the third (order)" (Ya'qub bin Muhammad said, "I asked Al-Mughira bin 'Abdur-Rahman about the Arabian Peninsula and he said, 'It comprises Mecca, Medina, Al-Yama-ma and Yemen." Ya'qub added, "And Al-Arj, the beginning of Tihama.") (Sahih Bukhari 4.288)

Narrated Ibn Abbas:
Thursday! And how great that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said, fetch me something so that I may write to you something after which you will never go astray." The people (present there) differed in this matter, and it was not right to differ before a prophet. Some said, "What is wrong with him ? (Do you think ) he is delirious (seriously ill)? Ask him ( to understand his state )." So they went to the Prophet and asked him again. The Prophet said, "Leave me, for my present state is better than what you call me for." Then he ordered them to do three things. He said, "Turn the pagans out of the 'Arabian Peninsula; respect and give gifts to the foreign delegations as you have seen me dealing with them." (Said bin Jubair, the sub-narrator said that Ibn Abbas kept quiet as rewards the third order, or he said, "I forgot it.") (See Hadith No. 116 Vol. 1) (Sahih Bukhari 5.716)

Narrated Ubaidullah bin 'Abdullah:
Ibn Abbas said, "When Allah's Apostle was on his deathbed and there were some men in the house, he said, 'Come near, I will write for you something after which you will not go astray.' Some of them ( i.e. his companions) said, 'Allah's Apostle is seriously ill and you have the (Holy) Quran. Allah's Book is sufficient for us.' So the people in the house differed and started disputing. Some of them said, 'Give him writing material so that he may write for you something after which you will not go astray.' while the others said the other way round. So when their talk and differences increased, Allah's Apostle said, "Get up." Ibn Abbas used to say, "No doubt, it was very unfortunate (a great disaster) that Allah's Apostle was prevented from writing for them that writing because of their differences and noise." (Sahih Bukhari 5.717)

Narrated Ibn 'Abbas:
When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise." (Sahih Bukhari 7.573)

Narrated Ibn 'Abbas:
When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar bin Al-Khatttab, the Prophet said, "Come near let me write for you a writing after which you will never go astray." 'Umar said, "The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us." The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while some of them said what 'Umar said. When they made much noise and differed greatly before the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their difference and noise prevented Allah's Apostle from writing that writing for them. (Sahih Bukhari 9.468)

Narrated Said bin Jubair:
that he heard Ibn 'Abbas saying, "Thursday! And you know not what Thursday is? After that Ibn 'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas, "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle deteriorated, he said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.'The people differed in their opinions although it was improper to differ in front of a prophet, They said, 'What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet replied, 'Leave me as I am in a better state than what you are asking me to do.' Then the Prophet ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added, "The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I forgot.' (Sahih Bukhari 4.393, also Ibn Sa'd's biography, Vol. II, p. 302)

It is apparent that, even though the hadiths have slight variations, upon the authority and witness of ibn `Abbas, they all indicated that Muhammad wanted to write at his deathbed. In fact, that some of the onlookers agreed to give him writing materials for him to write indicates that he must know how to write. If it were not the case, the response clearly was quite meaningless. Had Muhammad been illiterate, he would have asked for scribes so that he can dictate to them.

Similarly, if Muhammad was illiterate, his writings will be unintelligible anyway, so why did ibn 'Abbas regret that Muhammad was prevented from writing? There is a contrary hadith where Ibn 'Abbas used to say when narrating the Hadith that he had not witnessed the event personally (see Fath Al-Bari Vol. 1, p.220 footnote, See Hadith No. 228, Vol. 4), but the overwhelming number of hadiths indicate that he was there.

Others argue, not very convincingly, that "write" can also include "dictate".

Some Muslims pointed out concerning during the first meeting between Muhammand and Gabriel,

Gabriel came to the prophet and said, "Iqra'" [read]. The Prophet in reply said, "I cannot read" ("Maa ana bikaarin"). Gabriel once again said, "Iqra'" [Read]. And once again the Beloved Prophet replied, "I cannot read" ("maa ana bikaarin") Gabriel said for a third time, "Iqra'" [Read]. Once again the prophet replied, "I cannot read" ("Maa ana bikaarin"). Then Gabriel said, "Iqraa bismi Rabbikalladhee khalaq" [Read in the name of your Lord who created]. And the Prophet read "Iqraa bismi Rabbikalladhee khalaq".

that the translation of "Maa an bikaarin" into "I cannot read" is an open breaking of the rules of Arabic. The question is asked that how was it that, Muhammad was unable to read a single word (Iqra') three times, and all of a sudden, he was able to read five words without hesistation. Some Muslims say that this sort of translation is inconsistant and wrong and that the correct meaning of the prophet's reply should have been "I will not read." He did not read the single word, Iqra', but read the five words, "Iqra bismi Rabbikalladhee khalaq" because the name of his Lord was mentioned.

Incidentally, the reciters of the Qur'an are called "qara", from the same root word, and it does not at all mean that they are literate, since a reciter can do it through rote-learning without actually knowing how to read.

Some Muslims also quote from Isaiah 29:12 as a proof that the Bible prophesied about Muhammad being illiterate. However, the context of that passage is:

10 The LORD has brought over you a deep sleep: He has sealed your eyes (the prophets); he has covered your heads (the seers).
11 For you this whole vision is nothing but words sealed in a scroll. And if you give the scroll to someone who can read, and say to him, "Read this, please," he will answer, "I can't; it is sealed."
12 Or if you give the scroll to someone who cannot read, and say, "Read this, please," he will answer, "I don't know how to read."
13 The Lord says: "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men. (Isaiah 29:10-13)

Clearly, the "someone" in v. 12 does not refer to a definite person, but any person who can read in v. 11 and any person who cannot read in v.12. Also, the "you" in v. 12 was not the angel Gabriel, but the same "you" in vv. 10 and 11. v.13 clearly shows that the people refered to in vv. 11-12 are those who "honor [God] with their lips, but their hearts are far from me [Him]. Their worship of me [God] is made up only of rules taught by man. If Muslims claim that v. 12 refers to Muhammad, then v. 13 must also apply to him, which means that his worship of God was just man-taught (in this case, either through the Jews and Christians he encountered, or formed through his own ideas). Therefore, if the Bible did indeed prophesy about Muhammad's illiteracy, it also clearly prophesied that his idea of God was man-made.

Khalifites, on the other hand, believe that Muhammad was not illiterate, but that he, together with other writers, wrote down the Qur'an after it was revealed. They argue that since the first revelation to Muhammad was "READ" (al-`Alaq 96:1-4) and the second was the "PEN" (al-Qalam 68:1), it is inconceivable that he should tell his followers to learn to read, but he himself continued in illiteracy. See, for example, this article.

As for the word "ummi", it was used six times in the Qur'an as a term for those who are not Jews and Christians. In particular, in Âl 'Imran 3:20, the word "ummi" (translated "those who read not" by Pickthall, "unlearned" by Yusuf Ali, Shari, Sher Ali, "those who did not (received scriptures) by Rashad Khalifa) is used to describe the Meccan idol worshippers, in contrast to those who had received the scriptures. Also in Âl 'Imran 3:75, the contrast is again between those who have the scriptures and the ummiyeen. Those who had received scriptures were the Jews and the Christians, and thus "ummi" is in a loose sense, gentile (not the usual meaning of "non-Jews", but "those without scriptures"). In al-Jum`ah 62:2, a messenger was sent among the unlettered ones (ummiyeen). In al-Baqarah 2:78, it is "Among them are unlettered folk who know the Scripture not except from hearsay. They but guess."

It was also pointed out that Arabs used letters as numbers and if Muhammad was a successful merchant, he ought to know this number system. This system was replaced by the "Arabic numerals" in the 9th century, adapted from the Indians. The first revelation, which starts with "Read" (Recite) clearly encourages reading, and if Muhammad remain illiterate for the 23 years that he was supposed to receive revelation, that is quite unthinkable.

As seen above, many traditions showed that Muhammad most likely knew how to read and write. As a result, Muslims have tried to reconcile these by saying that Muhammad learned to read and write later in his life. See here for more discussion. Also, see Ignorance and Illiteracy.
Did Muhammad perform miracles?

The Qur'an says that Allah did not give Muhammad power to perform miracles (al-An`am 6:109-112; bani Isra'il 17:92-97; al-Kahf 18:10; al-`Ankabut 29:49-50), that he was a mortal like anyone else (Ha Mim Sajdah 41:6) and that he was an ordinary man, (bani Isra'il 17:90-96).

Nonetheless, many Muslim Traditions speak of Muhammad performing many different miracles. These included :

1. water for about 80 people to perform ablution (Sahih Bukhari 1.170, Sahih Bukhari 1.194, also Sahih Bukhari 1.199)
2. water for a whole army of 1500 as narrated by Jabir (in Bukhari and Muslim), and the whole miracle occurred more than once.
3. water during travel, Sahih Bukhari 1.340
4. moaning of trunk when Muhammad gave a sermon away from it, and Muhammad embraced it to calm it down, which was later buried. (Abu Awanah and Ibn Khuzaima).
5. curing the eye of Qatadah ibn an-Nu'man which felled out in the battle of Uhud, and Muhammad was supposed to have put it back in place (al-Bayhaqiyy).
6. curing Ali of an eye trouble, Sahih Bukhari 5.51
7. comforted a camel who was overworked and underfed (ibn Shahin).
8. splitting the moon into two and seen by the Quraish. (Sahih Bukhari vol 6, no 387).
9. stone saluting Muhammad when he passed by it.
10. two trees responded when he called them. In another instance, a tree witnessed that he is a prophet.
11. a tree's branch turning into a sword for Abdullah ibn Jahsh in the battle of Uhud.
12. food praising God when Muhammad held it. A piece of meat given by a Jew told him that it was poisonous.
13. multiplying of food.
14. met with Gabriel
15. ascended into heaven
16. prophesied.
17. casting out demons
18. enable Abu Huraira to remember hadiths without forgetting anything, see ABU HURAIRA.

which clearly contradict the Qur'an verse (note: items 14-16 are not usually associated with miracles). If these miracles occurred before those verses were revealed, then it seems odd that the verse should say no power was given for performing them. On the other hand, if these miracles occurred after the revelations, then clearly the revelation of Allah failed to account for a future event. If the hadiths of Muhammad's miracles were not true, this casts a great doubt on many other details of Muhammad's life, since even the two sahihs (supposedly the most authentic of the traditions) recorded some of them.
Did Muhammad keep slaves and concubines?

There has been much controversy about whether Muhammad had kept concubines. It is pretty certain that he had kept slaves. Even before his ministry, Khadija gave him Zaid, whom he later freed and adopted as his son (which is not legal in Islam).

Some contend that among his women, Maria the Copt was his concubine but not his wife, but others vehemently defend that indeed she was his wife.

The incident of Muhammad's marriage to one Safiyaa,

Narrated Anas:
The Prophet stayed for three days at a place between Khaibar and Medina, and there he consummated his marriage with Safiyya bint Huyay. I invited the Muslims to a banquet which included neither meat nor bread. The Prophet ordered for the leather dining sheets to be spread, and then dates, dried yogurt and butter were provided over it, and that was the Walima (banquet) of the Prophet. The Muslims asked whether Safiyya would be considered as his wife or as a slave girl of what his right hands possessed. Then they said, "If the Prophet screens her from the people, then she is the Prophet's wife but if he does not screen her, then she is a slave girl." So when the Prophet proceeded, he made a place for her (on the camel) behind him and screened her from people. (Sahih Bukhari 7.89)

which was reported in many places in Bukhari and other traditions, is very interesting. Even though it was clear that it was a marriage between Muhammad and Safiyaa bint Huyay, a Christian captured by Muhammad and whose husband was killed, it was not clear to the believers whether she would become a real wife or just another slave girl (yet in marriage. This can mean only concubine). Suffice it to say that if Muhammad did not keep slaves nor concubines, such a question need never be asked among his believers.

Interestingly, this hadith throws light that even marriage doesn't mean that a women becomes a wife with all the privileges (if any) of being one. It is also clear that slavery was sanctioned. In fact, Muhammad himself kept slaves, and also sold his enemies into slavery after defeating them. For example, the men of Banu Qurayza were massacred, and the women and children sold as slaves.

Then the apostle divided the property, wives and children of B. Qurayza among the Muslims, and he made known on that day the shares of horse and men, and took out the fifth. [1/5 of all booty in all raids/wars was the personal property of Muhammad.] ...

Then the apostle sent Sa`d b. Zayd al-Ansari brother of b. `Abdu'l-Ashhal with some of the captive women of B. Qurayza to Najd and he sold them for horses and weapons. [page 466] (What really happened with the Banu Qurayza? quoting the ibn Hisham's "Life of Muhammad", tr. Guillaume).

see also Behind the Veil, Chapter 5.
Did the Bible prophesy about Muhammad?

see also AHMAD.

Muslims believed that Muhammad was prophesied in the Bible. Hence, some Muslim theologians have written treatises that dealt with these "prophecies":

* Isaiah 9:6:

"Unto us a child is born, and unto us a son is given, whose government is on his shoulder." .. In Hebrew it is said "The sign of prophecy [1] is on his shoulder." This what the Muslims call "The seal of prophecy." This is, therefore, a clear allusion to the portraiture of the Prophet -- may God bless and save him -- and a reference to his face and his moles. (Ali Tabari, trans. Mingana, pp. 95) (See also Seal of Prophethood).

The translators says in the footnotes [1]: "The Hebrew also has 'government' [then the hebrew word for government])"

* Isaiah 10:

"Thou wilt come from the country of the South [1], from a remote country, and from the land of the desert, hastening and passing through like tempests and stroms from the winds. We have seen a grievous and and dreadful vision; the treacherous dealer dealeth treacherously and the spoiler spoileth. Go up, O mountains of Elam, and mountains of Media [2]. All the object of your desire and of your dispute hath ceased...." (Ali Tabari, pp. 95-96)

The translator says in footnotes: "The author is playing here on the Arabic word tayammana, meaning to go to Yaman, or in the direction of the right hand, ie. for the Northern Arabs: Yamanwards or southwards." [Unfortunately, the book of Isaiah was written in Hebrew.]

* Isaiah 24:16-18

"We have heard, from the ends of the earth, the voice of Muhammad." (Ali Tabari, pp. 98)

The translator says in footnotes: "There is no such thing in the Hebrew Massoretic text. The only difference between the Syraic and Hebrew texts is that the former has 'the force of the righteous,' while the latter exhibits 'glory to the righteous.'"

* Isaiah 16: (or Isaiah 35:1-2?)

"Let the inhabitants of the arid desert rejoice, and let the wilderness and the desrt be glad; let them blossom like the autumn goat, because they will be given by Ahmad the glory of Lebanon...." (Ali Tabari, pp. 99)

The translator says in the footnotes: "The Syriac is simply 'And in glory it (ie. the desert) will be given the honour of Lebanon.'"

* Isaiah 20 (or Isaiah 41:8-16)

"..Thou shalt do likewise; thou shalt make the mountains low and thresh them, and thou shalt make the towns and the hills as chaff that winds carry away and whirlwinds shall scatter; and thou shalt rejoice then and rest in the Lord, and become Muhammad in the Holy One of Israel." (Ali Tabari, pp. 102)

The translator says in footnotes: "Syr. 'Thou shalt be glorified.'"

* Psalm 48:1

on the phrase "In His mountain there is a Holy One and a Muhammad." "This mention by name is sufficient for the man not overcome by his stupidity, and the period of whose aberration is not lengthened....If a sophist quibbles and says that the saying of the Most High God "O Muhammad, O Holy One," refers to the "dwellings" which He had mentioned, the Syriac text would contradict him, because if "dwellings" were intended, it would have exhbited "Holy Ones and Muhammads," and it would not have said "Holy One and Muhammad." (Ali Tabari, pp. 115-116)

The translator says in the footnotes: "Strictly speaking, The Syriac text yields the interpretation given to it by the author, because the word meaning 'dwelling' (mediara) is, as he says, in singular; but the Hebrew text, by having suffix-pronoun in the second member of the status constructus, renders 'Ali's interpretation improbable."

* Psalm 48:1-2

"Great is our Lord, and He is greatly Mahmud; and in the city of our God and in His mountain, there is a Holy One and Muhammad; and the joy hath come to the whole earth." (Ali Tabari, pp. 88:

The translator said in the footnotes: "A not very natural rendering of a Syriac sentence meaning 'In the city of our God and in His holy and glorious mountain.' Strictly speaking, however, it can have the meaning given to it by the author."

* Psalm 50:2-3

"God hath shown from Zion a Mahmud crown. God then shall come and shall not be idle; and fires shall devour before Him, and they shall be very tempestous round about Him." (Ali Tabari, trans. Mingana, pp. 88-89)

* John 14,

see Paraclete and Periklutos

It is clear Ali Tabari was using the Syraic translation in his treatise instead of using Hebrew, the original language of most of the Old Testament. That, in itself, rendered much of his arguments invalid.

Muhammad does not only claim the existence of prophecies about himself in the Jewish and Christian Scriptures, but inserts into the Qur'an a prayer of Abraham at the Kaaba, of which he considers himself to be the answer:

"Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." (al-Baqarah 2:129)

Lo! those of mankind who have the best claim to Abraham are those who followed him, and this Prophet and those who believe (with him); and Allah is the Protecting Guardian of the believers. (Âl 'Imran 3:68)

A thorough discussion of Muhammad's understanding of his own role is found in Arthur Jeffery's The Qur'an as Scripture, Part II.

Prayers of Muhammad

The prayers of Muhammad are interesting as they provide insights into his mind. In particular, he prayed for

* his sins to be cleansed,

Narrated Abu Huraira:
Allah's Apostle used to keep silent between the Takbir and the recitation of Qur'an and that interval of silence used to be a short one. I said to the Prophet "May my parents be sacrificed for you! What do you say in the pause between Takbir and recitation?" The Prophet said, "I say, 'Allahumma, ba'id baini wa baina khatayaya kama ba'adta baina-l-mashriqi wa-l-maghrib. Allahumma, naqqim min khatayaya kama yunaqqa-ththawbu-l-abyadu mina-ddanas. Allahumma, ighsil khatayaya bil-ma'i wa-th-thalji wal-barad (O Allah! Set me apart from my sins (faults) as the East and West are set apart from each other and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah! Wash off my sins with water, snow and hail.)" (Sahih Bukhari 1.711)

God gave this assurance,

"Come now, let us reason together," says the LORD. "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool. (Isaiah 1:18)

* himself to escape punishment in the grave,

Narrated Masruq:
'Aisha said that a Jewess came to her and mentioned the punishment in the grave, saying to her, "May Allah protect you from the punishment of the grave." 'Aisha then asked Allah's Apostle about the punishment of the grave. He said, "Yes, (there is) punishment in the grave." 'Aisha added, "After that I never saw Allah's Apostle but seeking refuge with Allah from the punishment in the grave in every prayer he prayed." (Sahih Bukhari 2.454, Sahih Bukhari 2.458)

This incident also showed that Muhammad may not have been very conscious about the punishment of the grave, but when reminded of this by the Jewess, Muhammad was afraid and kept praying for himself to escape its punishment. However, this raises a question: if Muhamamd is faultless, as Muslims believed him to be, why does he need to be afraid about punishment?

Narrated Abu Huraira :
Allah's Apostle used to invoke (Allah): "Allahumma ini a'udhu bika min 'adhabi-l-Qabr, wa min 'adhabi-nnar, wa min fitnati-l-mahya wa-lmamat, wa min fitnati-l-masih ad-dajjal. (O Allah! I seek refuge with you from the punishment in the grave and from the punishment in the Hell fire and from the afflictions of life and death, and the afflictions of Al-Masih Ad-Dajjal (i.e. Anti-Christ)." (Sahih Bukhari 2.459)

* non-believing Uncle who raised him, but he was not allowed (at-Taubah 9:113). This showed that Muhammad did things that he wasn't sure about and had to be reprimanded later. see also ABU TALIB.

* admonished for

o avoiding sex with wives due to problems with them, at-Tahrim 66:1

o hiding a particular revelation, al-Ahzab 33:37

o tempted by Quraysh to compromise the message, bani Isra'il 17:73-75

o turning away from a blind man while persuading politically powerful `Abasa 80:1-10

o verbalizing revelations in progress too hastily, al-Qiyamah 75:16-19

* advised to turn to those with earlier scriptures, Yunus 10:95; al-Anbiya' 21:7

It is certain that Muhammad failed to consult with the Jews and Christians regarding the earlier scriptures. As such, the Qur'an continues to have much that is different from the Bible.

* almost tempted to corrupt the message, bani Isra'il 17:73. see also SATANIC VERSES

o punishment had he, bani Isra'il 17:75

* and

o Banu Qurayza.

o blind man, `Abasa 80:1-11

It is said that these verses came down concerning Abdullah Ibn Maktoom, he is Abdullah Ibn Shareeh Ibn Malik Ibn Rabi'a al-Fihri from (the tribe of) Bani 'Amir Ibn Louay.

He came to the Messenger of Allah while he was trying to convert these people to Islam: Utbah Ibn Rabi'ah, Abu Jahl Ibn Husham, al-Abbas Ibn Abd al-Muttalib, Ubay and Umayyah sons of Khalaf. The blind man said: "O Messenger of Allah read me and teach me from what Allah has taught you." He kept calling the Prophet and repeating his plea, not knowing that the Prophet was busy facing someone else, until the hatred appeared on the face of the Messenger of Allah for being interrupted. The Prophet said to himself these great people will say that his followers are but the blind and the slaves, so he turned away from him and faced the people he was talking to. Then the verses were revealed.

After that the Messenger used to be kind to him and if he sees him he would say "welcome to the one whom my God reproached me in him". He used to ask him if he needed anything and kept him behind as the deputy on Medina twice during wars. (mentioned al-Suyuti in "al-Durr al- Manthoor" with some minor differences)

Others, however, take a more moderate view that the displeasure was directed against the disbelievers (eg. Abul Ala Maududi, Commentary of Quran, under the commentary of verse `Abasa 80:17, Islamic Publications, Lahore, p. 1005). Some Shiites believed that these verses were actually directed at Uthman, who later became the third Caliph.

o Moses,

The Claim that Muhammad was the Prophet like Moses

o Joseph,
+ Muhammad cursed the tribe of Mudar to have famines like those during Joseph's time, Sahih al-Bukhari 1.768, 2.120, 2.121, 4.183, 4.600, 6.083, 6.122, 6.215, 8.402, Sahih Muslim 4.1428, 4.1429, 4.1430, 4.1431
+ Muhammad cursed the Quraish to have famines like those during Joseph's time for their delay in accepting Islam, Sahih al-Bukhari 6.297, 6.333, for standing against Muhammad, Sahih al-Bukhari 6.346, 6.347, 6.348, 6.349,
+ greeted Muhammad on his Night Journey, Sahih al-Bukhari 4.429, 5.227
+ most honorable, Sahih al-Bukhari 4.572, 4.593, 4.596, 4.597, 4.603, 4.696, 6.210, 6.211
+ Muhammad would accept offer of freedom if he had to stay in prison as long as Joseph did, Sahih al-Bukhari 4.591, 4.601. 6.216. 9.121

o Jonah, Sahih Bukhari 65.4,5, Hanbal 1.205,242,440, 2:405,451,468

o the people of 'Ukl, see `UKL.

o Zaid's wife allowed to marry so that it is not sinful for believers to marry wife of adopted sons, al-Ahzab 33:37. However, adoption is not allowed in Islam! See ZAID for more details. Thus, this rule applied only Muhammad.

* angry at people asking too many questions, Sahih Bukhari 008.075.373

* appealed to

o Christians to believe his confirmation, an-Nisa' 4:171

o earlier scriptures to confirm Qur'an, ar-Ra`d 13:36; ash-Shu`ara' 26:192-197; al-Ahqaf 46:10. see also prophesied in the Bible? and AHMAD.

* as judge for followers, an-Nisa' 4:65

* became more critical of Christians who reject his message, al-Ma'idah 5:14

* dare not alter the Qur'an nor act contrarily, Yunus 10:15; an-Najm 53:11; al-Haqqah 69:44-47

* divorce, al-Ahzab 33:52

* dreams of, Sahih Bukhari 2.468

* dyed his hair red and failed to keep it free of lice, Sahih Bukhari vol 9, 130

* exemptions from "regular" marriage laws, al-Ahzab 33:51

Muhammad was exempted on the basis of al-Ahzab 33:51 to be able to take more than 4 wives, which is the maximum for all other Muslims. This does raise a mild question : why should a submitter of God be exempted from submitting as other submitters are commanded?

* fight against those who refused to accept Islam, at-Taubah 9:29-30
These verses have been used to justify fighting against unbelievers.

* followers smear body water left from his washings to receive blessings,

Narrated Abu Juhaifa:
Allah's Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests." (Sahih Bukhari 1.187, Sahih Bukhari 1.480)

* followers fought over water left from his washings,

Narrated Ibn Shihab:
Mahmud bin Ar-Rabi' who was the person on whose face the Prophet had ejected a mouthful of water from his family's well while he was a boy, and 'Urwa (on the authority of Al-Miswar and others) who testified each other, said, "Whenever the Prophet performed ablution, his companions were nearly fighting for the remains of the water." (Sahih Bukhari 1.188)

* given keys of treasures of earth, Sahih Bukhari 2.428

* habits of Muhammad,

In emulating the example of Muhammad, many Muslims also follow the same steps in their daily life, including dressing, using which hands, etc.

o like to start from right side,

Narrated 'Aisha:
The Prophet used to like to start from the right side on wearing shoes, combing his hair and cleaning or washing himself and on doing anything else. (Sahih Bukhari 1.169)

* had more doubt than Abraham had, Sahih Bukhari 6.61

* ill comes from himself, an-Nisa' 4:79

* intercession of ~.
various traditions give Muhamamd the power to intercede in the Last Days, Sahih Bukhari 1.588 Sahih Bukhari 2.553.

* learn from Christians, al-Ma'idah 5:82; Yunus 10:95

* like of a pretty woman, al-Ahzab 33:52

* marriage

o kinship allowances in, al-Ahzab 33:50

o restrictions, al-Ahzab 33:52

* mixed freely with Christians, al-Ma'idah 5:82; Yunus 10:95

* most honorable, resurrected first, Hanbal 1.5, 5.540,388

* mystical ascension, an-Najm 53:6-18, see ASCENSION

* not

o a madman, al-A`raf 7:184; at-Tur 52:29; an-Najm 53:2; al-Qalam 68:2; at-Takwir 81:22

o a poet, al-Haqqah 69:41

It was said that when Muhammad was visited by Angel Gabriel, he was afraid that he had become one of the poets. The poetical nature of the Qur'an cannot be unnoticed.

o a soothsayer, at-Tur 52:29; al-Haqqah 69:42

* offsprings do not take what is given in charity, Sahih Bukhari 2.562, 2.568

* only a

o plain warner, al-Ahzab 33:45; al-Fatir 35:24; al-Ahqaf 46:9; al-Fath 48:8

o prophet, Âl 'Imran 3:144; al-An`am 6:50; al-A`raf 7:188

* ordered Muslims to fight nonbelievers till they worship Allah or pay special tax called Al-Jizya.

* orphanhood and poverty, ad-Duha 93:6-8

* Seal of the prophets.

* relics of,

Narrated Ibn Sirrn:
I said to 'Ablda, "I have some of the hair of the Prophet which I got from Anas or from his family." 'Abida replied. "No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it." (Sahih Bukhari 1.171)

* some alleged actions: The following were provided by Khalifites concerning the humanness of Muhamamd:

o trying to hide revelation concerning Zaid's wife, al-Ahzab 33:37

o favoritism, `Abasa 80:1-11

o speculation of Qur'an, Ta Ha 20:114; al-Qiyamah 75:16-19

o devil's interference, al-Hajj 22:52-55

o tendency to compromise with enemies, bani Isra'il 17:74

* some of his red hair kept to show others after he died, Sahih Bukhari vol. 4, 747

* summons from, an-Nur 24:63

* taught by Gabriel the Qur'an, Sahih Bukhari 1.5

* taking leave of, an-Nur 24:62

o by pre-revelatory philosophical questions? ad-Duha 93:7; al-Inshirah 94:1-3

* turned away the blind man, `Abasa 80:1-10

* unaware of the import of some revelation given him, Yusuf 12:3; ash-Shura 42:52

* visiting wives, Âl 'Imran 3:51

* Waraqa's words concerning Muhamamd,
see words given .... , under WARAQA.

* white man, see BLACK SKIN.

* widowed wives not allowed to remarry, al-Ahzab 33:53.

This restriction is for the wives of Muhammad only, and ensured that the widows remained his, although Muhammad married many widows.

* wore a ring, Sahih Bukhari 1.630

* 9 or 11 wives, see Wives of Muhammad

* Âl 'Imran 3:144; al-Ahzab 33:40; Muhammad 47:2; al-Fath 48:29

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