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Rebuttal To Sam Shamoun’s Article “Muhammad the Compromiser and Doubter”


Bassam Zawadi








Sam Shamoun’s article could be located here http://www../Shamoun/compromise_doubt.htm



Sam Shamoun said:


It is no secret that Muhammad, according to the Quran, was a sinner who needed to seek forgiveness from God:

Allah forgive thee (O Muhammad)! Wherefor didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars? S. 9:43 Pickthall

Then have patience (O Muhammad). Lo! the promise of Allah is true. And ask forgiveness of thy sin, and hymn the praise of thy Lord at fall of night and in the early hours. S. 40:55 Pickthall

So know (O Muhammad) that there is no God save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest. S. 47:19 Pickthall

Lo! We have given thee (O Muhammad) a signal victory, That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guide thee on a right path, S. 48:1-2 Pickthall

Did We not expand thy breast for thee and lift from thee thy burden, the burden that weighed down thy back? S. 94:1-3 Arberry

The Islamic narrations also confirm that Muhammad was a sinner:

Narrated Abu Huraira:
I heard Allah's Apostle saying: "By Allah! I ask for forgiveness from Allah and turn to Him in repentance more than seventy times a day." (Sahih al-Bukhari, Volume 8, Book 75, Number 319)

Al-Agharr al-Muzani, who was one amongst the Companions (of the Holy Prophet) reported that Allah's Messenger (may peace be upon him) said: There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day. (Sahih Muslim, Book 035, Number 6522)

Al-Agharr al-Muzani who was from amongst the Companions of Allah's Apostle (may peace be upon him) reported that Ibn 'Umar stated to him that Allah's Messenger (may peace be upon him) said: O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day. (Sahih Muslim, Book 035, Number 6523)

My Response:

When Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") say that the Prophet is sinless you have to understand that we do not mean that he is sinless in the divine sense. He made mistakes and committed minor sins, however he was infallible when it came to conveying the word of God. I will let Sheikh Al Munajjid elaborate more on this issue…

My question is about the Prophet(). Some Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") believe that he was sinless while others say he was not. I personally dont think he was sinless cause he was just a human. Can u tell me which is true using Quran or Hadith, please? Thank you very much. Allahu Akbar

Answer :

Praise be to Allaah.

Firstly: the use of the word “sin” in the question is a grave mistake, because sin (khatee’ah, pl. khataayaa) is impossible in the case of the Messengers. It is more correct to say mistakes, because a mistake may be made unintentionally, which is not the case with sins.

Secondly: with regard to sins, the Messengers, including Muhammad (peace and blessings of Allaah be upon him), never committed any sin intentionally as an act of disobedience towards Allaah after receiving their Mission (risaalah). This is according to the consensus of the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"). They were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The view that the Prophets were protected from major sins (kabaa’ir) but not from minor sins (saghaa’ir) is the view of the majority of the scholars of Islam and all the sects… It is also the view of the majority of the scholars of tafseer and hadeeth, and of the fuqahaa’. Nothing was reported from any of the Salaf, Imaams, Sahaabah, Taabi’een or the successive generation that does not agree with this view.

(Majmaa’ al-Fataawaa, 4/319).

This question was posed to the Standing Committee on this topic:


Some people, including the heretics, say that the Prophets and Messengers could make mistakes, i.e., they could make mistakes like all other people. They say that the first mistake ever made was when the son of Adam, Qaabeel, killed Haabeel… and when the two angels came to Dawood, he listened to the first and did not listen to what the second had to say… and the story of Yoonus when the big fish swallowed him; and the story of the Messenger with Zayd ibn Haarithah, they say that he concealed something which he should have declared openly; and with his Sahaabah, he told them, “You know better about your worldly affairs,” and they say that this is because he made a mistake in this regard; and what happened with the blind man, which is referred to in the aayah (interpretation of the meaning), “(The Prophet) frowned and turned away, because there came to him the blind man…” [‘Abasa 80:1-2]. Could the Prophets and Messengers really make mistakes? How can we respond to these sinners [who say these things]?


Yes, the Prophets and Messengers made mistakes, but Allaah did not approve of their mistakes; rather, He pointed out their mistakes as a Mercy to them and their ummahs, and He forgave their mistakes and accepted their repentance as a Grace and Mercy, for Allaah is Oft-Forgiving, Most Merciful. This will be clear to anyone who checks out the aayaat of the Qur’aan in which the matters raised in the question are discussed… With regard to the sons of Aadam, even though they were not Prophets… Allaah explained how evil was the deed which he did to his brother…

(Fataawaa al-Lajnah al-Daa’imah, no. 6290, 3/194).

Thirdly: before they were given their Mission (risaalah), the scholars have said that it is possible that they may have committed some minor sins, but they were protected from committing major sins such as zinaa, drinking wine, etc.

But after they received their Mission, the correct view is that they may have committed some minor mistakes but this was not approved of and they were rebuked.

Shaykh al-Islam [Ibn Taymiyah] said:

Most of the reports from the majority of scholars state that they were not infallible with regard to minor mistakes, but they were not allowed to persist in them; they do not say that this could never happen at all. The first suggestion that they were completely infallible came from the Raafidis, who say that they are so infallible that they could never make any mistake even by way of forgetfulness and misunderstanding.

(Majmoo’ al-Fataawaa, 4/320).

They are infallible with regard to conveying the Message from Allaah, may He be exalted.

Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:

The aayaat which indicate the Prophethood of the Prophets also indicate that they are infallible with regard to the conveying of the Message from Allaah; so what they say can only be true. This is the meaning of Prophethood, which implies that Allaah tells the Prophet something of the Unseen and he tells it to the people. And the Messenger is commanded to call the people to Allaah and to convey the message of his Lord.

(Majmoo’ al-Fataawaa, 18/7)

Fourthly: mistakes which are committed unintentionally are of two types:

With regard to worldly matters: this happened to the Messenger of Allaah (peace and blessings of Allaah be upon him). With regard to agriculture, medicine, carpentry, etc., he was like all other people. Allaah did not tell us that he was sent to us as a businessman or a farmer or a carpenter or a doctor. His mistakes in these fields are quite natural and do not impact on his Message at all.

It was reported that Raafi’ ibn Khudayj said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah, and they were pollinating the date-palms. He said, “What are you doing?” They said, “We always used to pollinate them.” He said, “Perhaps if you do not do that, it will be better.” So they did not do it, and the harvest was lacking. They mentioned that to him, and he said, “I am only a human being like you. If I tell you to do something with regard to religion, then follow it, but if I tell you to do something based on my own opinion, I am only a human being.” (narrated by Muslim, 2361).

We note that the Messenger (peace and blessings of Allaah be upon him) made a mistake in this worldly matter, because he was like all other human beings, but with regard to matters of religion he did not make mistakes.

With regard to unintentional mistakes concerning matters of religion:

The most correct view among the scholars is that the way this happened with regard to the Prophet (peace and blessings of Allaah be upon him) is that he might do something which is OK but it was not the more appropriate choice.

He was sometimes faced with issues concerning which there was no shar’i text on which he could base his decision, so he sought to make ijtihaad based on his own opinion, just as any Muslim scholar may make ijtihaad, and if he makes the right decision, he will be given two rewards, and if he makes the wrong decision, he will still be given one reward. This is what the Prophet (peace and blessings of Allaah be upon him) said: “If the judge makes ijtihaad and gets it right, he will have two rewards, and if he makes ijtihaad and gets it wrong, he will have one reward.” (Narrated by al-Bukhaari, 6919; Muslim, 1716, from the hadeeth of Abu Hurayrah).

This also happened to him concerning the prisoners of Badr.

Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) consulted the people concerning the prisoners who had been captured on the day of Badr. He said, “Allaah has given you power over them.” ‘Umar ibn al-Khattaab stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) came back and said, “O people, Allaah has given you power over them and they were your brothers.” ‘Umar stood up and said, “O Messenger of Allaah, strike their necks [execute them]!” The Prophet (peace and blessings of Allaah be upon him) turned away from him. Then the Prophet (peace and blessings of Allaah be upon him) came back and said something similar to the people. Abu Bakr stood up and said, “O Messenger of Allaah, why don’t you forgive them and accept payment of ransom from them?” The worried expression left the face of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he forgave them and accepted their payment of ransom. Then Allaah revealed the words (interpretation of the meaning):

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise” [al-Anfaal 8:67]

Narrated by Ahmad (13143).

We may note that in this case, the Messenger of Allaah (peace and blessings of Allaah be upon him) did not have any clear text so he made ijtihaad and consulted his companions, and he made a mistake in deciding what was the best thing to do.

Cases like this are few in the Sunnah. We have to believe that the Messengers and Prophets are infallible, and we know that they did not disobey Allaah. We should also beware of the words of those who want to cast aspersions on his conveying of the Message by referring to the fact that he (peace and blessings of Allaah be upon him) made some mistakes with regard to earthly matters. There is a huge difference between the former and the latter. We should also beware of those misguided people who say that some of the rulings of sharee’ah which the Prophet (peace and blessings of Allaah be upon him) told us about are his own personal ijtihaad which could be right or wrong. What would these misguided people say in response to the words of Allaah (interpretation of the meaning): “Nor does he speak of his own desire. It is only an Inspiration that is inspired” [al-Najm 53:3]? We ask Allaah to protect us from confusion and misguidance, And Allaah knows best. (Source)

Also Suyuti says…

that God may forgive you, by virtue of your struggle, what is past of your sin and what is to come, of it, so that your community might then desire to struggle [like you] - this [verse] also constitutes a justification of the [concept of the] infallibility ('isma) of prophets, peace be upon them, against sin, by way of a definitive rational proof (the lam [in li-yaghfira, 'that He may forgive'] is for [indicating] the ultimate reason [for the conquest], so that the content [of this latter statement] constitutes an effect and not the cause), and that He may perfect, by way of the mentioned victory, His favour to you and guide you, thereby, to a straight path, upon which He will confirm you - and this [straight path] is the religion of Islam; (Tafsir Jalalayn, Commentary on Surah 48:2, Source)


As for the Prophet asking for forgiveness so many times, well it was only to show his humbleness…


Saheeh Muslim

Book 039, Number 6772:

Mughira b. Shu'ba reported that Allah's Apostle (may peace be upon him) worshipped so much that his feet were swollen. It was said to him: (Why do you undergo so much hardship despite the fact that) Allah has pardoned for you your earlier and later sins? Thereupon he said: May I not (prove myself) to be a grateful servant (of Allah)?


And it was also to set an example for us just like how Jesus did…

Matthew 6:9-15

"This, then, is how you should pray:
   " 'Our Father in heaven,
   hallowed be your name,
    10your kingdom come,
   your will be done
      on earth as it is in heaven.
    11Give us today our daily bread.
    12Forgive us our debts,
      as we also have forgiven our debtors.
    13And lead us not into temptation,
   but deliver us from the evil one.[a]' 14For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15But if you do not forgive men their sins, your Father will not forgive your sins.



Sam Shamoun said:

In fact, Muhammad in his sinful rage would even curse Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") to the extent that he had to ask Allah to bless anyone whom he wrongly swore and cursed at:


A'isha reported that two persons visited Allah's Messenger (may peace be upon him) and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said: Allah's Messenger, the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don't you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.(Sahih Muslim, Book 032, Number 6285)

This hadith has been reported on the authority of A'mash with the same chain of transmitters and the hadith transmitted on the authority of 'Isa (the words are): "He had a private meeting with them and hurled malediction upon them and cursed them and sent them out." (Sahih Muslim, Book 032, Number 6286)

Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: O Allah, I make a covenant with Thee against which Thou wouldst never go. I am a human being and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke curse or whom I beat, make this a source of blessing, purification and nearness to Thee on the Day of Resurrection. (Sahih Muslim, Book 032, Number 6290)

Salim, the freed slave of Nasriyyin, said: I heard Abu Huraira as saying that he heard Allah's Messenger (may peace be upon him) as saying: O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with Thee which Thou wouldst not break: For a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to Thee on the Day of Resurrection. (Sahih Muslim, Book 032, Number 6293)

Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Allah's Messenger (may peace be upon him) saw that orphan girl and said: O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Allah's Apostle (may peace be upon him) has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah's Messenger (may peace be upon him). He said to her: Umm Sulaim, what is the matter with you? She said: Allah's Apostle, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah's Messenger (may peace be upon him) smiledand then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: I am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection. (Sahih Muslim, Book 032, Number 6297)

What makes this rather intriguing is that Muhammad is reported to have said that he didn't curse since he was sent as a mercy, and those that do curse would be prohibited from interceding:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: It does not seem proper for Siddiq that he should be an invoker of curse. This hadith has been narrated on the authority of Abu Kuraib with the same chain of transmitters. (Sahih Muslim, Book 032, Number 6280)

Umm Darda' reported on the authority of Abu Darda' as saying: I heard Allah's Messenger (may peace be upon him) as saying: The invoker of curse would neither be witness nor intercessor on the Day of Resurrection. (Sahih Muslim, Book 032, Number 6283)

Abu Huraira reported it was said to Allah's Messenger (may peace be upon him): Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but "I have been sent as mercy." (Sahih Muslim, Book 032, Number 6284)

Thus, not only did Muhammad not live up to his own standards but also disqualified himself from being an intercessor!

The foregoing conclusively demonstrates and exposes Muhammad's weaknesses and sins.

My Response:

Invoking a curse on a believer is indeed a grave sin…


ولهذا جاء في الحديث الصحيح " لعن المؤمن كقتله " لأن القاتل يقطعه عن منافع الدنيا , وهذا يقطعه عن نعيم الآخرة ورحمة الله تعالى

Source: http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=6042

And it has come in a Sahih hadith, ‘the cursing of a believer is like killing him’, because the killer cuts the person off from the benefits of this world, and this (meaning the invocation of the curse) cuts the person off from the blessing of the hereafter and the mercy of Allah.


To invoke a curse on a believer is sinful because your basically asking God to remove His mercy from them. However, with the Prophet it was different…


‏ومعنى ( اجعلها له صلاة ) ‏‏أي رحمة كما في الرواية الأخرى , والصلاة من الله تعالى الرحمة .

Source: http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=6049

And the meaning (make it for him a prayer) is mercy like mentioned in the previous narrations, and prayer from Allah is mercy


أن ما وقع من سبه ودعائه ونحوه ليس بمقصود , بل هو مما جرت به عادة العرب في وصل كلامها بلا نية , كقوله : تربت يمينك , عقرى حلقى وفي هذا الحديث ( لا كبرت سنك ) وفي حديث معاوية ( لا أشبع الله بطنك ) ونحو ذلك لا يقصدون بشيء من ذلك حقيقة الدعاء , فخاف صلى الله عليه وسلم أن يصادف شيء من ذلك إجابة , فسأل ربه سبحانه وتعالى ورغب إليه في أن يجعل ذلك رحمة وكفارة

ولم يكن صلى الله عليه وسلم فاحشا ولا متفحشا ولا لعانا ولا منتقما لنفسه

Source: http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=6047

That what happened from his curses and invocations and others is not intentional, that it used to be a habit of the Arabs in their talking unintentionally, like the statement: (I CANT TRANSLATE THE STATEMENT) and in the hadith ‘You have not aged’ and in the hadith of Mu’awiya “Allah has not filled your stomach’ and other examples and they don’t mean anything by what they said in their invocation, so the Prophet of Allah (peace be upon him) feared that this might happen to him, so he asked his Lord the Glorified and sought to make it a mercy and expiation. 


ولا يكون اللعانون شفعاء بصيغة التكثير , ولم يقل : لاعنا واللاعنون لأن هذا الذم في الحديث إنما هو لمن كثر منه اللعن , لا لمرة ونحوها , ولأنه يخرج منه أيضا اللعن المباح , وهو الذي ورد الشرع به , وهو لعنة الله على الظالمين

Source: http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=6044

And the invokers of curse will not be intercessors by making it a habit and doing it a lot, and it did not say: The one who invokes a curse and those whom a curse is invoked upon because this hadith is referring to those invokers of curse who did it a lot and made it a habit, not once, because it also excludes those permissible invocations of curse, and this is lawful according to Shariah, and it is the curse of Allah on the wrong doers.


So we see that the Prophet of course was only a human being and would might unintentionally slip and invoke a curse on someone. However, his curse would actually not be one that is harmful and would actually be a mercy for whom he invoked the curse on by Allah’s permission (the believer of course, not the wrong doers or disbelievers)


Also we see that Paul told people not to curse others…

Romans 12:14

Bless those who persecute you; bless and do not curse.


However, he went ahead and cursed people…

1 Corinthians 16:22

If anyone does not love the Lord—a curse be on him. Come, O Lord


Romans 12:14 clearly shows that Paul condemned cursing those who persecuted the believers. Meaning they are nonbelievers who do not love God, for they are persecuting those who love God. But then Paul goes ahead and curses them in 1 Corinthians 16:22.

Sam Shamoun said:

What may not be as well known to the readers is the fact that the Quran in more than one place rebukes Muhammad for doubting and for nearly compromising the faith. Note, for instance, what the following verses say:

And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers. And be not thou of those who deny the revelations of Allah, for then wert thou of the losers. S. 10:94-95 Pickthall

This text has troubled many a Muslim since it shows that Muhammad had doubts whether he was indeed receiving revelation from God. The reference expressly states that as a result of these doubts Muhammad was to consult the Jews and Christians for verification of the revelation, since they are those who have been reading the Book before him. What this means is that the Holy Bible is the criterion over the Quran, that the Scriptures of the Jews and Christians are the arbiter determining whether Muhammad's revelations are genuinely from God or not!{1} The reader can see why this passage has troubled so many Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more").{2}

My Response:

Since Shamoun brought the argument down to the appendix, I will respond back to it later on then.

Sam Shamoun said:

O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou dost not, thou wilt not have delivered His Message. God will protect thee from men. God guides not the people of the unbelievers. S. 5:67

Here, Muhammad has to be warned to deliver the message and assured that Allah will protect him.

My Response:

Well I don’t see the problem with God motivating and increasing the faith of the Messenger by reassuring his safety. It’s not like the Prophet refused and then God warned him. It’s just a motivating statement.

Sam Shamoun said:

And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. S. 33:37

The above is a rather serious charge. Muhammad was more afraid of men than of Allah to the extent that he had to be rebuked because of it. When the readers see the reason behind the "sending down" of this verse:


They will more fully appreciate why Muhammad was afraid of the people!

My Response:

The Prophet ‘fearing the people’ could either mean that he was ashamed of them or that he was afraid of the rumors they were going to spread. He didn’t actually fear them…

(And when thou saidst unto him on whom Allah hath conferred favour) through Islam, i.e. Zayd (and thou hast conferred favour) on him by emancipating him: (Keep thy wife to thyself) and do not divorce her, (and fear Allah) and fear Allah and do not let her go. (And thou didst hide in your mind) her love and the desire to marry her (that which Allah was to bring to light) in the Qur’an, (and thou didst fear mankind) and you feel ashamed of people because of this (whereas Allah had a better right that thou shouldst fear Him) whereas you should be ashamed of Allah. (So when Zayd had performed the necessary formality (of divorce) from her) when she has finished her waiting period after her divorce from Zayd, (We gave her unto thee in marriage, so that (henceforth)) after you (there may be no sin for believers about wives of their adopted sons, when the latter have performed the necessary formality (of release) from them) when they had finished their waiting period after they are divorced or after the death of their husband. (The commandment of Allah) marrying Zayd to Muhammad (pbuh) (must be fulfilled) must take place. (Tanwr al-Miqbs min Tafsr Ibn ‘Abbs, Commentary on Surah 33:37, Source)

And when (idh is dependent because of [an implied preceding] udhkur, 'mention [when]') you said to him to whom God had shown favour, by [guiding him to] Islam, and to whom you [too] had shown favour: by manumitting him - this was Zayd b. Haritha, who had been a prisoner of war before [the coming of] Islam (al-jahiliyya). The Messenger of God (s) purchased him before his call to prophethood, and then manumitted him and adopted him as his son - 'Retain your wife for yourself and fear God', before divorcing her. But you had hidden in your heart what God was to disclose, [what] He was to manifest of your love for her and of [the fact] that should Zayd part with her you would marry her, and you feared people, would say, 'He has married his son's wife!', though God is worthier that you should fear Him, in all things, so take her in marriage and do not be concerned with what people say. Zayd subsequently divorced her and her [obligatory] waiting period was completed. God, exalted be He, says: So when Zayd had fulfilled whatever need he had of her, We joined her in marriage to you - the Prophet consummated his marriage with her without [the customary] permission [from her legal guardian] and gratified the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") with [a feast of] bread and meat - so that there may not be any restriction for the believers in respect of the wives of their adopted sons, when the latter have fulfilled whatever wish they have of them. And God's commandment, that which He has decreed, is bound to be realised. (Tafsir Jalalayn, Commentary on Surah 33:37, Source)

Again, the Prophet was a human being.

Secondly, as for Sam’s article regarding the Prophet’s marriage to Zaynab. I can find nothing wrong with the Prophet’s marriage to Zaynab in any way.

When the Prophet (peace and blessings of Allah be upon him) asked for her hand on behalf of Zayd, Zaynab had her family were shocked at the idea of her marrying a man who in their eyes was only a freed slave. Moreover, Zaynab had wanted to marry the Prophet (peace and blessings of Allah be upon him) himself and in fact he had already been asked by her family whether or not he would like to marry her. At first both she and her brother refused, but then the following ayat was revealed:

It is not for a believing man or a believing woman, when a matter has been decided by Allah and His Messenger, to have any say in their decision; and whoever disobeys Allah and His Messenger has most clearly gone astray. (Quran 33:36)

When Zayd, who had also had misgivings about the proposed match, and Zaynab realized that there was no difference between what the Prophet wanted and what Allah wanted, they both agreed to the marriage, the Prophet providing a handsome dowry for Zaynab on Zayd's behalf. The marriage, however, was not a success. Although both Zaynab and Zayd were the best of people, who loved Allah and His Messenger, they were very different and in the end they could not overcome their incompatibility. Zayd asked the Prophet's permission to divorce Zaynab more than once, and although he was counseled to hold onto his wife and to fear Allah, in the end the divorce took place. The Prophet (peace and blessings of Allah be upon him) then was ordered by Allah to marry Zaynab bint Jahsh, while he did in 5 AH, when he was fifty-eight years old, and she was thirty-five years old. In doing so, he demonstrated beyond doubt that in Islam an adopted son is not regarded in the same light as a natural son, and that although a father may never marry a woman whom his natural son has married and then divorced, the father of an adopted son is permitted to marry a woman who was once, but is no longer, married to that adopted son. Furthermore, by marrying Zaynab, the Prophet (peace and blessings of Allah be upon him) also confirmed that it is permissible for cousins to marry, and, at the same time, Zaynab was given her heart's desire to be married to the Best of Creation. (Ibn Kathir, Wives of the Prophet Muhammad (SAW), Source)

If the Prophet truly wanted Zaynab for himself and wanted her and Zaid to divorce then the Prophet would never have arranged the marriage in the first place. Secondly, Zaid and Zaynab did not divorce because of the Prophet. They divorced because they themselves were not getting along. Thirdly, the Prophet married Zaynab because it was a command from the Lord in order to demonstrate that an adopted son is not regarded as a natural son and that cousins could marry.

Sam may reply back and say that the Prophet had adulterous feelings for Zayd’s wife. First of all there is no evidence for this narration.

Secondly, how can you compare this to when David committed adultery with Bathsheba and sent her husband Uriah to his death…

2 Samuel 11:2-26

    2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful, 3 and David sent someone to find out about her. The man said, "Isn't this Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite?" 4 Then David sent messengers to get her. She came to him, and he slept with her. (She had purified herself from her uncleanness.) Then she went back home. 5 The woman conceived and sent word to David, saying, "I am pregnant.".....

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote, "Put Uriah in the front line where the fighting is fiercest. Then withdraw from him so he will be struck down and die."...

26 When Uriah's wife heard that her husband was dead, she mourned for him.

Sam may argue back that David was rebuked by God through Nathan for this crime. (2 Samuel 12:1-9) So if Sam believes its okay for Prophets to get rebuked and criticized by God then why does he have a problem with Prophet Muhammad being rebuked by God by quoting Surah 33:37?

Sam might quote Jesus’ statement that looking at a woman with lust is like committing adultery with her in his heart. (Matthew 5:28) However, the Prophet did not go and stare purposely and drool when he saw Zaynab. He looked away immediately. Obviously, he is human and is attracted to women like we are and then went away. Its not like the Prophet was obsessed and started daydreaming about her and wanted the relationship to break up. No not at all. They divorced because they wanted to. Then the Prophet went and married her.

So please tell me what moral implications are found in this story even if we assume that it is true?

Sam Shamoun said:

Muhammad was also threatened with punishment for coming close to compromising his monotheism and was even warned against tampering with the "revelation"!

And when Our clear revelations are recited unto them, they who look not for the meeting with Us say: Bring a Lecture other than this, or change it. Say (O Muhammad): It is not for me to change it of my accord. I only follow that which is inspired in me. Lo! if I disobey my Lord I fear the retribution of an awful Day. S. 10:15 Pickthall

This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned. S. 17:39 Pickthall

And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend. And had it not been that We had already established you, you would certainly have been near to incline to them a little; In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us. S. 17:73-75 Shakir

O Prophet! be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites; surely Allah is Knowing, Wise; S. 33:1

And certainly, it has been revealed to you and to those before you: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers. S. 39:65 Shakir

That this is verily the word of an honoured apostle; It is not the word of a poet: little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a Message sent down from the Lord of the Worlds. And if the apostle were to invent any sayings in Our name, We should certainly seize him by his right hand, And We should certainly then cut off the artery of his heart: S. 69:40-46 Y. Ali

My Response:

Okay I don’t see the problem with Surah 10:15. God is ordering the Prophet to tell them that he has no authority to rearrange the words in the Quran in order to show to the people that these are indeed God’s words and not Muhammad’s (peace be upon him).

As for Surah 17:39 well God is telling the Prophet not to associate partners with Him or he would burn in hell. This verse applies to everyone. I don’t understand what is the problem that Sam is trying to show? It is not like that the Prophet was planning to commit Shirk and then God reproached him. It’s a command like any other command and the Prophet Muhammad (PBUH) obeyed Him. This is the same issue with Surah 39:65.

Unlike the Biblical Prophet Jonah…

God commanded Jonah to preach to the people (Jonah 1:1-2) but Jonah disobeyed God and ran away (Jonah 1:3). Then you can read the whole story about God sending the wind and Jonah’s experience in the sea and then God gave him a second chance and commanded Jonah again to preach to the people (Jonah 3:1) and then Jonah finally agreed (Jonah 3:3).

            Jonah had to learn the hard way to obey God’s command, the Prophet Muhammad (PBUH) was not like that.


            As for Surah 17:74…

And if We had not made you [stand] firm, upon the Truth, by way of [divine] protection ('isma), certainly you might have, you nearly, inclined to them a little, because of the extent of their deception and their persistence. This [statement] is explicit about the fact that the Prophet (s) neither inclined nor came close to doing so. (Tafsir Jalalayn, Commentary on Surah 17:74, Source)


            Again, Surah 33:1 is just another example of God’s motivating statements to the Prophet.

As for Surah 69:40-46, this verse is only to emphasize that the Prophet is not speaking from his own and that indeed this revelation is from God. That if the Prophet did speak from his own and made it appear that it was from God then God would have surely punished him. That is all the verse is saying. The verse is not saying that the Prophet tried to do it and then God warned him. No, it is just to emphasize to the people that this Quran is the word of God.

Sam Shamoun said:

Interestingly, some of the earliest Muslim sources testify that Muhammad did indeed end up compromising his stance on God's unity since he temporarily lapsed back into idolatry and recited lines praising the pagan goddesses worshiped at the Kabah, also known as the daughters of Allah. These verses that he recited have come to be known as the "Satanic verses".

My Response:

There is no greater lie than the Satanic verses lie. The Prophet never said those verses. To sum up, the story basically says that when the Prophet was leading the prayer one time near the Ka’bah, he was reciting Surah 53:19-20 and then he said a verse 'those are the high-flying cranes and indeed their intercession is to be hoped for' so the Quraysh got happy that the Prophet spoke so positively about their Gods and then also prostrated with the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") when they prostrated in their prayer. Then Allah sent down a verse rebuking the Prophet Muhammad (Surah 17:73-75) and also sent down a verse abrogating the ‘Satanic revelation’ (Surah 22:52).

Lets see if this could make any sense…

Surah 53 was revealed in the 5th year of Prophethood…

Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Holy Prophet (peace and blessings of Allah be upon him) had recited Surah An-Najm publicly in the assembly of the Quraish and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"). Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah.

Thus, it becomes almost certain that this Surah was revealed in the Ramadan of 5th year of Prophethood. (Maududi Commentary on the Quran, Commentary on Surah 53, Source)


The verse that came rebuking the Prophet was sent down years later…

The very first verse indicates that this Surah was revealed on the occasion of Mi`raj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those, which were revealed in the last stage of Prophethood at Makkah. (Maududi Commentary on the Quran, Commentary on Surah 17, Source)

And the verse that supposedly abrogated the ‘satanic revelation’ came in 1 A.H, which is approximately 8 years after the incident…

The sudden change of the style from v. 25 shows that probably vv. 25-78 were sent down in the month of Zul-Hijjah in the very first year after Hijrah. This is indicated by vv. 25-41 and confirmed by the occasion of the revelation of vv. 39-40. (Maududi Commentary on the Quran, Commentary on Surah 22, Source)

Are you trying to say that Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") believed the Satanic revelations were true revelations for eight years? That would mean that the Quraysh would have believed that the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") were pagan worshippers. So if the Quraysh did, then why did they keep on persecuting the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") for their beliefs, which is the reason why the Hijra took place anyway?

Obviously, one should also continue reading the remaining of the Surah…

Surah 53:21-25

What! for you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair! These are nothing but names which ye have devised, - ye and your fathers, - for which God has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! - Even though there has already come to them Guidance from their Lord! Nay, shall man have (just) anything he hankers after? But it is to God that the End and the Beginning (of all things) belong.

            It clearly condemns the deity of these idols, so why need a verse abrogating it?


            Surah 22:52 is only a general statement…


Prophets and messengers (the distinction is explained in n. 2503 to xix. 51) are but human. Their actions are righteous and their motives pure. But in judging things from a human point of view, the suggestion may come to their mind (from Satan) that it would be good to have power or wealth or influence for furthering Allah's cause, or that it may be good to conciliate some faction which may be irreconcilable. In fact, in Allah's Plan, it may be the opposite. Allah, in His mercy and inspiration, will cancel any false or vain suggestions of this kind, and confirm and strengthen His own Commands and make known His Will in His Signs or revelations. (Yusuf Ali Commentary on the Quran, Commentary on Surah 22:52)

(Never sent We a messenger or a Prophet before thee) O Muhammad (but when he) the Prophet (recited (the message)) or spoke (Satan proposed (opposition) about that which he recited thereof) such that he does not act upon it. (But Allah abolisheth) but Allah elucidates (that which Satan proposeth) on the tongue of His Prophet such that he does not act upon it. (Then Allah establisheth) then He clarifies (His revelations) for His Prophet in order that he acts upon them. (Allah is Knower) of that which Satan proposes, (Wise) He decrees to abolish it; (Tanwr al-Miqbs min Tafsr Ibn ‘Abbs, Commentary on Surah 22:52, Source)


Secondly, ONLY FOR SAKE OF ARGUMENT. Lets actually say that this whole incident is true and actually happened. This in no way disproves the Prophethood of Muhammad (peace be upon him), it actually does nothing but convince me even more that he truly was a Prophet from God! Sam Shamoun wrote an article trying to prove that Satan inspired the Quran and I refuted it here. However, the funny thing is that if the Quran was truly authored by Satan then why on earth would Satan abrogate the ‘satanic revelations’ of Surah 53 and then expose himself? If the Quran is truly inspired by Satan then Satan should have just let people believe in that Satanic revelation. The truth of the matter is that this is absolute nonsense. If we want to accept the story we could only accept this: -

Satan deceived the Prophet for those few seconds by whispering those verses into him and tricking him into saying it, however later on God protected his Prophet and rebuked Satan and exposed Satan’s failure in his attempt to bring people into idol worship. This could only show that the author of the Quran truly is God and no one else!

Of course, I reject the story. However, if people want to be stubborn and keep shoving it down my throat then fine! It does nothing more than prove to me that the Quran is indeed a revelation of God.


            Sam Shamoun said:

The Quran also says that Muhammad drove people away from worship and coveted the riches and prestige of the unbelieving Arab nobles:

And do not drive away those who call upon their Lord at morning and evening desiring His countenance; nothing of their account falls upon thee, and nothing of thy account falls upon them, that thou shouldst drive them away, and so become one of the evildoers. S. 6:52

And restrain thyself with those who call upon their Lord at morning and evening, desiring His countenance, and let not thine eyes turn away from them, desiring the adornment of the present life; and obey not him whose heart We have made neglectful of Our remembrance so that he follows his own lust, and his affair has become all excess. S. 18:28

Ibn Kathir stated in reference to the above text:

(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face;) meaning, sit with those who remember Allah, who say "La Ilaha Illallah'', who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allah, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. They wanted him to sit with them on his own, but Allah forbade him from doing that, and said, ...

<And turn not away those who invoke their Lord, morning and afternoon.> Allah commanded him to patiently content himself with sitting with those people <the weak believers>, and said...

<And keep yourself patiently with those who call on their Lord morning and afternoon...> Imam Muslim recorded in his Sahih that Sa`d bin Abi Waqqas who said: "There was a group of six of us with the Prophet . The idolators said, `Tell these people to leave so they will not offend us.' There was myself, Ibn Mas`ud, a man from Hudayl, Bilal and two other men whose names I have forgotten. Allah's Messenger thought to himself about whatever Allah willed he should think about, then Allah revealed...

<And turn not away those who invoke their Lord, morning and afternoon.>" Only Muslim reported this; excluding Al-Bukhari...

<and let not your eyes overlook them, desiring the pomp and glitter of the life of the world;> Ibn `Abbas said, `(this means) do not favor others over them, meaning do not seek the people of nobility and wealth instead of them.' ...

<and obey not him whose heart We have made heedless of Our remembrance> means, those who are distracted by this world from being committed to the religion and from worshipping their Lord...

<and whose affair (deeds) has been lost.> means, his actions and deeds are a foolish waste of time. Do not obey him or admire his way or envy what he has. As Allah says elsewhere...

<And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision of your Lord is better and more lasting.> [20:131] (http://tafsir.com/default.asp?sid=18&tid=30134; bold and underline emphasis ours)

Another text states:

Stretch not thine eyes to that We have given pairs of them to enjoy - the flower of the present life, that We may try them therein and thy Lord's provision is better, and more enduring. S. 20:131

Again, here is Ibn Kathir:

Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah

Allah, the Exalted, says to His Prophet Muhammad , "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, ...

<various groups of them,> "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, ...

<And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.> [15:87-88] Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, ...

<And verily, your Lord will give you so that you shall be well-pleased.> [93:5] For this reason, Allah says, ...

<But the provision of your Lord is better and more lasting.> In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah said to him, ...

<What makes you cry, O Umar?> He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation." The Prophet said, ...

<Do you have doubt, O son of Al-Khattab? Those people have had their good hastened for them in the life of this world.> Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah said, ...

<Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world.> They (the Companions) said, "What is the splendor of this world, O Messenger of Allah?" He said, ...

<The blessings of the earth.> Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, ...

<that We may test them thereby.> "So that We may put them to trial." (Source; italics and underline emphasis ours)

My Response:

Nowhere do the verses say that the Prophet coveted the rich and turned away from those who want to worship! Where on earth did Sam get that from? Notice what the commentary said…

The idolators said, `Tell these people to leave so they will not offend us.' There was myself, Ibn Mas`ud, a man from Hudayl, Bilal and two other men whose names I have forgotten. Allah's Messenger thought to himself about whatever Allah willed he should think about, then Allah revealed...

<And turn not away those who invoke their Lord, morning and afternoon.>" Only Muslim reported this; excluding Al-Bukhari...

So you see, the Prophet did not do anything. He did not turn away from the poor. However, the reason why he thought about it is not because he found them superior but because he really wanted them to accept Islam…

And do not drive away those who call upon their Lord at morning and evening desiring, through their worship, His countenance, exalted be He, and not [desiring] any of the transient things of this world - and these are the poor. The idolaters had reviled them and demanded that he [the Prophet] expel them, so that they could sit with him. The Prophet (s) wanted [to do] this, because of his desire that they become Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"). You are not accountable for them in anything (min shay'in: min is extra), if what they hide in themselves be displeasing; nor are they accountable for you in anything, that you should drive them away (this is the response to the negative sentence) and be of the evildoers, if you do this. (Tafsir Jalalayn, Commentary on Surah 6:52, Source)

So you see the Prophet’s motive was sincere and this is not considered a sin but just a judgmental error.

The Prophet (PBUH) had nothing but love and respect for the poor…

253. Sahl bin Sa`d As-Sa`idi (May Allah be pleased with him) reported: A man passed by the Prophet (PBUH), so he asked a man who was sitting near him, "What is your opinion about this man?'' That man replied: "He is one of the noblest men. By Allah he is certainly a proper person for (a girl) being given in marriage if he seeks to marry, and his recommendation is fit to be accepted if he recommends". Messenger of Allah (PBUH) remained silent. Then another man passed. Messenger of Allah (PBUH) enquired, "What is your opinion about this man?'' He replied: "O Messenger of Allah, he is one of the poor Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"). He is not a proper person (for a girl) to be given in marriage to, and his recommendation would not be accepted if he makes one; if he speaks, he is not to be listened to.'' Messenger of Allah (PBUH) said, "He is better than the former by earthfuls".
[Al-Bukhari and Muslim].

Commentary:  This Hadith contains the following two important points:

1. The distinction and greatness of such poor Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") who are neither known in society because due to their poverty nor are they respected by people. But due to their Faith and piety, each of them is better in the sight of Allah than others. This Hadith makes it abundantly clear that what really matters with Allah is Faith and piety not lineage nor pomp and show.

2. For marriage purposes, men and women of noble character should be selected even if they are poor because at the level of religion they are on par with other Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"). Thus, the principle underlined here is that the preference should be given to the equality in respect of religion rather than worldly wealth and richness.

258. Usamah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) said, "I stood at the gate of Jannah, and (I saw) that the majority of those who entered it are the poor, and the wealthy were kept confined. The inmates of the Fire had been ordered to (enter) the Fire (Hell), and I stood at the gate of Hell and saw that the majority of its inmates are women".
[Al-Bukhari and Muslim].
  (Riyad Us Saliheen, Chapter 32:Superiority of Poor, Weak and unrenowned Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more"), Source)


265. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "One who strives to help the widows and the poor is like the one who fights in the way of Allah.'' The narrator said: I think that he (PBUH) added also: "I shall regard him as the one who stands up (for prayer) without rest and as the one who observes fasts continuously".
[Al-Bukhari and Muslim].

Commentary: Here the words `widow' and `poor' have been mentioned for example only while they cover the whole range of indigent, invalid and needy people. Efforts for their care, support and welfare has been regarded equivalent to Jihad. Islam has done full justice in supporting the helpless individuals and the entire poor class of the society by elevating the status of those who undertake this noble task to the level of Mujahidun.

It makes it clear that worship is not restricted to prayers and fasting only but also covers every good deed. Thus, those who are always mindful of the weak and the poor and constantly strive for their welfare are engaged in perpetual worship. (Riyad Us Saliheen, Chapter 33
Benevolent Treatment towards Orphans, Girls, the Weak, the Poor and the Humble Persons, Source)


Malik Muwatta

Book 015, Hadith Number 040.

Section : Making Dua.

Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, used to make dua saying, "O Allah, I ask You for good actions and for leaving what is disapproved of and for love of the poor. And if You wish to try people, then bring me to You without being tried."


Sam Shamoun said:

The problem with the above story regarding Muhammad's supposed destitute condition is that it directly contradicts both the Quran and other so-called sound narrations which say that Allah made Muhammad rich:

"Did He not find you as an orphan and give you shelter? Did He not find you wandering about and give you guidance? And did He not find you in need AND MAKE YOU RICH?" S. 93:6-8 Muhammad Sarwar

My Response:

Yes, but rich how Sam?

And he also said: (Did He not find thee) O Muhammad (destitute) poor (and enrich (thee)) with the wealth of Khadijah; and it is also said this means: and made you content with that which He gave you? The Prophet (pbuh) said: “Yes, O Gabriel!” (Tanwr al-Miqbs min Tafsr Ibn ‘Abbs, Commentary on Surah 93:8, Source)

So you see, the Prophet married Khadija who was wealthy. However, the Prophet married Khadija way before he became a Prophet. So it’s not like the Prophet used Islam to gain wealth. Also this does not contradict what Ibn Kathir said about the status of the Prophet because that incident took place in Madina while the Prophet was married to Khadija in Mecca.

Or it could simply mean…

And did He not find you needy, poor, and enrich you?, [and] made you content with the spoils and other things which He gave you - in a hadith [it is stated], 'Wealth comes not from the proliferation of transient [worldly] goods, but wealth comes from the contentedness of the soul'. (Tafsir Jalalayn, Commentary on Surah 93:8, Source)

Sam Shamoun said:

Narrated Abu Huraira:
Whenever a dead man in debt was brought to Allah's Apostle he would ask, "Has he left anything to repay his debt?" If he was informed that he had left something to repay his debts, he would offer his funeral prayer, otherwise he would tell the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") to offer their friend's funeral prayer. When Allah made the Prophet wealthy through conquests, he said, "I am more rightful than other believers to be the guardian of the believers, so if a Muslim dies while in debt, I am responsible for the repayment of his debt, and whoever leaves wealth (after his death) it will belong to his heirs." (Sahih al-Bukhari, Volume 3, Book 37, Number 495)

One of the ways in which Allah made his prophet rich was through the plunder stolen from caravans and military expeditions since a fifth of the booty had to be given to Muhammad:

They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers. S. 8:1 Pickthall

And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things. S. 8: 41 Pickthall

My Response:

I recommend reading this article, which proves that the Prophet distributed the spoils in a generous manner and that the Prophet himself was actually poor.

Sam Shamoun said:

Muhammad even owned many homes!

O believers, enter not the HOUSES of the Prophet, except leave is given you for a meal, without watching for its hour. But when you are invited, then enter; and when you have had the meal, disperse, neither lingering for idle talk; that is hurtful to the Prophet, and he is ashamed before you; but God is not ashamed before the truth. And when you ask his wives for any object, ask them from behind a curtain; that is cleaner for your hearts and theirs. It is not for you to hurt God's Messenger, neither to marry his wives after him, ever; surely that would be, in God's sight, a monstrous thing. S. 33:53 Arberry

My Response:

So the Prophet had a house for each wife, big deal. How big was each house any way? The Prophet’s house was so small that there was barely enough space for him to pray…


Saheeh Bukhari

Volume 2, Book 22, Number 300

Narrated Aisha:

I used to stretch my legs towards the Qibla of the Prophet while he was praying; whenever he prostrated he touched me, and I would withdraw my legs, and whenever he stood up, I would restretch my legs.

Also look at the previous article I linked to which shows that there barely used to be food found in the Prophet’s house. Wow what a mansion!


Sam Shamoun said:

Allah even promised to compensate Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") for the financial loss they would experience as a result of the pagans being banished from Mecca through the taxation which would be imposed on the people of the Book (i.e. Jews and Christians):

O believers, the idolaters are indeed unclean; so let them not come near the Holy Mosque after this year of theirs. If you fear poverty, God shall surely enrich you of His bounty, if He will; God is All-knowing; All-wise. Fight those who believe not in God and the Last Day and do not forbid what God and His Messenger have forbidden -- such men as practise not the religion of truth, being of those who have been given the Book -- until they pay the tribute out of hand and have been humbled. S. 9:28-29 Arberry

From the foregoing we can see that Muhammad was far from being destitute and that Islam turned out to be a very lucrative endeavor for both Muhammad and the Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more").

My Response:

Read my article about Jizya in Islam. After you finish reading, Sam would probably wish he would rather pay the Jizya besides paying those horrible taxes to the U.S government.

Sam Shamoun said:

Here is a final example from the Quran where Muhammad was rebuked for ignoring the misfortunate in order to appease the rich:

He frowned and turned (his) back, Because there came to him the blind man. And what would make you know that he would purify himself, Or become reminded so that the reminder should profit him? As for him who considers himself free from need (of you), To him do you address yourself. And no blame is on you if he would not purify himself And as to him who comes to you striving hard, And he fears, From him will you divert yourself. S. 80:1-10 Shakir

My Response:

Again but we have to understand that the Prophet’s motive was sincere because he wanted to call the Quraysh to Islam so badly…

More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. (Tafsir Ibn Kathir, Source)

This is not a sin but a judgmental error that anyone of us would have done.

Sam Shamoun said:

What we gather from the above is that Muhammad, like all the rest of mankind, needed a sinless Savior to redeem him from the stains and effects of his imperfections, shortcomings, and wickedness. Muhammad needed Jesus:

"The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. And I am the foremost of sinners; but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life." 1 Timothy 1:15-16

"Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." Hebrews 4:14-16

"Consequently he is able for all time to save those who draw near to God through him, since he always lives to make intercession for them. For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself." Hebrews 7:25-27

"You know that he appeared to take away sins, and in him there is no sin... He who commits sin is of the devil; for the devil has sinned from the beginning. The reason the Son of God appeared was to destroy the works of the devil." 1 John 3:8

"In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins... And we have seen and testify that the Father has sent his Son as the Savior of the world." 1 John 4:9-10, 14

But sadly he rejected the real Jesus of history, who is the Christ of New Testament faith, for a counterfeit Jesus named Isa who cannot save:

"For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough... For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is not strange if his servants also disguise themselves as servants of righteousness. Their end will correspond to their deeds." 2 Corinthians 11:4, 13-15

But you don't have to:

"But to all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." John 1:12-13

Recommended Reading


My Response:

Us Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") do not need an innocent person to die for us. We are all responsible for our own actions (Deut. 24:16) and we can simply ask for forgiveness and stop our bad actions…

Ezekiel 18:21-24

21 "But if a wicked man turns away from all the sins he has committed and keeps all my decrees and does what is just and right, he will surely live; he will not die.

22 None of the offenses he has committed will be remembered against him. Because of the righteous things he has done, he will live.

23 Do I take any pleasure in the death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?

24 "But if a righteous man turns from his righteousness and commits sin and does the same detestable things the wicked man does, will he live? None of the righteous things he has done will be remembered. Because of the unfaithfulness he is guilty of and because of the sins he has committed, he will die.


Sam Shamoun said:


{1} One Muslim named Bassam Zawadi tries to address the implications Sura 10:94 has on Muhammad's faithfulness and state of mind:

The meaning is that the Prophet should ask the true believers from the people of the book such as Abdullah bin Salam who says that the Prophet has been described by Jesus to later come. (Tafsir of Tabari) and (Tafsir of Qurtubi). Well the Prophet then replied back saying that he does not doubt and therefore would not ask. (Tafsir of Ibn Kathir), (Tafsir of Suyuti), (Tafsir of Tabari) and (Tafsir of Qurtubi)

Anyone reading the text can see that this is not the "meaning" of the verse since there is nothing in the immediate or remote contexts which refer to any alleged prophecies of Muhammad in the previous Scriptures. It seems that Zawadi conveniently overlooked the verse that immediately follows:

And be not thou of those who deny the revelations of Allah, for then wert thou of the losers. S. 10:95 Pickthall

The context shows that what Muhammad was doubting was not whether the previous prophets predicted his coming, but whether he was receiving genuine revelations. More on this below.

Moreover, the Quran nowhere records any alleged response from Muhammad denying that he has any doubts. This is nothing more than a desperate attempt on the part of Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") to do some damage control, to try to make their prophet look much better than the depiction of him in the Quran.

My Response:

Why is Sam assuming that I am a Quran only Muslim? So what if the Quran does not mention it? The authentic traditions mention it. Verse 95 proves nothing; it’s again a general command from God for the Prophet not to do a certain thing. That does not prove that the Prophet was going to do it.

If your boss comes to you one day at work and says ‘I don’t want you to ever eat in the office’, does that mean that you were ever going to do it? No not necessarily but the boss said it to you so that everyone else could hear it and know that this is the command of the boss. Simple as that.

Sam Shamoun said:

Furthermore, assuming for argument's sake that these sources are all correct and that this is referring to Muhammad doubting whether there are predictions of his advent, this still leaves Zawadi with problems. Zawadi's sources claim that Muhammad responded by saying he will not ask, and yet there are narrations where Muhammad did ask!

This is a description of the Prophet Muhammad in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and priests well know. Imam Ahmad recorded that Abu Sakhr Al-'Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger. After I sold it, I said to myself, 'I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and 'Umar, and I followed them until they went by a Jewish man, who was reading from an open of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah asked him (the father), <I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book?>
He nodded his head in the negative. His son said, 'Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah.' The Prophet said (to the Companions),
<Stop the Jew (the father) from (taking care of) your brother (in Islam).>
The Prophet then personally took care of the son's funeral and led the funeral prayer on him. This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas.
Ibn Jarir recorded that Al-Muthanna said that 'Ata bin Yasar said, 'I met 'Abdullah bin 'Amr and asked him, 'Tell me about the description of Allah's Messenger in the Tawrah.' He said, 'Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an,
<O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.> [33:45]
as a safe refuge for the unlettered ones. [author's note- what follows is a paraphrase of Isaiah 42:1-7] 'You are My servant and Messenger. I have called you 'Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, 'There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes.'" 'Ata then said, 'I also met Ka'b and asked him the same question, and his answer did not differ from 'Abdullah's answer, even concerning one letter." Al-Bukhari recorded from 'Abdullah bin 'Amr. It was also recorded by Al-Bukhari [up to the word] forgoes. And he mentioned the narration of 'Abdullah bin 'Amr then he said: "It was common in the speech of our Salaf that they describe the Books of the People of the Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." (Tafsir Ibn Kathir - Volume 4 (Surat Al-Ar'af to the end of Surah Yunus), abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors, Riyadh, Houston, New York, Lahore; First Edition: May 2000], pp. 178-179; online edition; bold emphasis ours)

The foregoing leaves us with several options:

  1. Muhammad lied that he wouldn't ask.
  2. Muhammad started wavering in his faith and ended up having to ask in order to reassure himself.
  3. Zawadi's sources lied by either forging or passing on a forged narration which claimed that Muhammad would not ask.

This one thing is certain, the Islamic sources are contradicting themselves!

My Response:

Sam needs to understand that when the Prophet said that he does not doubt and would not ask the Prophet meant that he would not ask because of being doubtful. The above narration that Sam showed does not show that the Prophet asked as a result of being doubtful but he asked as a result to make the Jew recognize that he is the Prophet of God. You need to distinguish the differences in the reason of asking.

Sam Shamoun said:

Zawadi does admit that the verse is referring to Muhammad:

The verse is addressing the Prophet Muhammad. When you read the Arabic it says...


Fa-in kunta fee shakkin mimma anzalnna ilayka fais-ali allatheena yaqraoona alkitaba min qablika laqad jaaka alhaqqu min rabbika fala takoonanna mina almumtareena

The word kunta is singular. Therefore, addressing one person. That being Prophet Muhammad. If it said kuntum then it would be a general command for everyone.

God asked the Prophet if he had doubts and then Prophet replied back saying no. God did not accuse the Prophet of having doubts.

Even though he is trying so desperately to deny it, by admitting that the ayah does refer to Muhammad Zawadi is indirectly acknowledging that the passage is in fact rebuking Muhammad and warning him not to be of those who doubt.

My Response:

No I am not. Look God is asking the Prophet that if he has any doubt then he can go and ask the people of the book. The Prophet replied back that he does not doubt and therefore not ask. (Tafsir of Ibn Kathir), (Tafsir of Suyuti), (Tafsir of Tabari) and (Tafsir of Qurtubi)

We have to understand that the Prophet meant that he would not ask because of a result of being doubtful and that he wanted to actually confirm that he is truly a Prophet sent by God. But the Prophet’s purpose in asking the Jew that specific time was in order to make him acknowledge the Prophethood of Muhammad peace be upon him.

Sam Shamoun said:

{2} Some Muslim apologists such as Dr. Jamal Badawi insist that Sura 10:94 is not really addressed to Muhammad but to the people through him. Badawi produces the following text as an example where Muhammad is addressed even though it is really directed to the people:

O Prophet! When ye (men) put away (tallaqtumu) women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass. S. 65:1 Pickthall

The word tallaqtum is plural which means that the command is directed to a group of men, even though it begins with a reference to Muhammad. Badawi deduces from this that Sura 10:94 is directed towards others despite its use of the singular pronoun.

There are at least several reasons why this reference doesn't support Badawi's position. First, as Badawi noted, the word for divorce is plural which serves as a semantic signal to the reader that Muhammad is not the only person that the author is directing these instructions. Yet no such signal appears in Sura 10:94 which uses the singular address.

Second, Sura 65:1 is not just addressing the people through Muhammad, but includes Muhammad as well. After all, these rules of divorce would apply to him just as much as to the others, unless of course Badawi wants to assume that Allah prescribed different rules of divorce for his messenger! Thus, even if we were to assume that Sura 10:94 is directed to others this still would not exclude Muhammad from being included within this address.

My Response:


Sam Shamoun said:

Third, the hadith literature provides an example where Muhammad was in doubt whether he truly had received revelation and how he then went to a Christian to verify his experience:

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.

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." (96.1, 96.2, 96.3) 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 wll 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 Pre-Islamic 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 diedand the Divine Inspiration was also paused for a while... (Sahih al-Bukhari, Volume 1, Book 1, Number 3)

... Then Allah's Apostle returned with the Inspiration, his neck muscles twitching with terror till he entered upon Khadija and said, "Cover me! Cover me!" They covered him till his fear was over and then he said, "O Khadija, what is wrong with me?" Then he told her everything that had happened and said, "I fear that something may happen to me." Khadija said, "Never! But have the glad tidings, for by Allah, Allah will never disgrace you as you keep good reactions with your kith and kin, speak the truth, help the poor and the destitute, serve your guest generously and assist the deserving, calamity-afflicted ones." Khadija then accompanied him to (her cousin) Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza bin Qusai. Waraqa was the son of her paternal uncle, i.e., her father's brother, who during the Pre-Islamic Period became a Christian and used to write the Arabic writing and used to write of the Gospels in Arabic as much as Allah wished him to write. He was an od man and had lost his eyesight. Khadija said to him, "O my cousin! Listen to the story of your nephew." Waraqa asked, "O my nephew! What have you seen?" The Prophet described whatever he had seen.

Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) 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 turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. 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 and the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth," whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn 'Abbas said regarding the meaning of: 'He it is that Cleaves the daybreak (from the darkness)' (6.96) that Al-Asbah means the light of the sun during the day and the light of the moon at night). (Sahih al-Bukhari, Volume 9, Book 87, Number 111)

The above narrations prove that Sura 10:94 is indeed addressed to Muhammad and that he had to confirm whether the messages he was receiving were true by consulting the Jews and Christians. In fact, it can be safely said that had the so-called Christian monk Waraqa not convinced Muhammad that revelation had come to him that there would be no Islam today.

What this basically shows is that Muhammad did struggle with doubts and unbelief, explaining why there are passages in the Quran rebuking or encouraging him to faithfulness.

My Response:


This was only at the beginning when the Prophet first received the revelation because it was an extraordinary experience. After that, the Prophet was okay. So you’ve really not shown any problem.





It is ironic that Sam does not have a problem with his God rebuking Prophets, (David in 2 Samuel 12:1-9 and Solomon in 1 Kings 11:11) but has a problem with Allah rebuking the Prophet Muhammad (PBUH). Also seeing the arguments put forth by Sam Shamoun have done only one thing for me and that is increasing my faith. The fact that the Quran rebukes and corrects the Prophet’s mistakes proves to me that the Prophet could not have been the author of this book and that it is indeed the word of God. Because if the Prophet Muhammad (PBUH) were not a Prophet then he would have done all this stuff without anyone saying a word to him and he could have gotten away with it. But instead the Quran corrects and rebukes him? Would a man author a book rebuking himself for mistakes that no one would ever have noticed or reprimanded the Prophet for? I don’t think so.


Keep the articles coming in Sam; you’re boosting my faith man.  






Back to My Rebuttals, and exposing the lies of the Answering Islam team section.

Women in Islam and the Bible.

Rebuttals by Bassam Zawadi.

Islam and the Noble Quran - Questions and Answers.

Answering Trinity.

Contradictions and History of Corruption in the Bible.

Questions about Jesus that trinitarian Christians don't have logical answers for.

What parts of the Bible do Muslims  (Isaiah 56:5: Muslim is the future believers' name.  Sons and daughters titles will be "no more") believe are closest to the Truth? and Why?

"Allah" was GOD Almighty's original Name in the Bible according to the Hebrew and Aramaic sources.

Scientific Miracles in Islam and the Noble Quran.

Most of the Bible's books and gospels were written by mysterious people!

Jesus mentioned Muhammad by the name in the Bible.

Did Isaiah 53 really prophesies about the crucifixion of Jesus? It supports Islam's claims about Jesus peace be upon him never died on the cross.  I also addressed John 19:36-37 from the Bible and proved that Jesus never got crucified, since GOD Almighty promised that he will protect Jesus' body and not let even a single bone be broken.     My question to all Christians is: How in the world is it possible for the feet to get nailed on the cross without any penetration to the bones by the nails, hence breaking part of the feet's bones?! I also added refutations to Exodus 12:46, Numbers 9:12, Zechariah 12:10 and Psalm 34:20, which supposedly prove the Christians' belief about Jesus crucifixion.  I proved that this dogma has no truth what so ever and exposed the wrong Trinitarian English translation of Zechariah 12:10.

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