Did Paul See the Devil?

by Sami Zaatari

Christians often like to claim that the prophet Muhammad saw the devil in the cave because of this verse from the Bible:

 

14 And no marvel; for Satan himself is transformed into an angel of light. (2 Corinthians 11:14)

 

So from this verse Christians claim that this shows what the prophet Muhammad really saw in the cave was Satan who made himself look like an angel. We will address this issue in another article, but for now I want to turn the argument back on the Christian.

 

By turning the argument back on the Christian you will see how weak their argument is and how badly it can actually be used against them!

 

When we read how Paul supposedly met Jesus we see that what Paul sees could very well be Satan himself from the description we get in Corinthians! For instance here is what it reads:

 

1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man (Acts 9:1-7)

 

So notice Paul sees a LIGHT! This light then claims that it is none other than Jesus! Now of course Christians will often point to this story to show that Paul is a true apostle because he met Jesus, however so too bad for them now because their argument against the prophet Muhammad REALLY backfires against them here because if we want to be consistent and if they want to be consistent then we have to conclude that Paul did not meet Jesus, rather he met Satan.

 

Now a Christian might say but Corinthians says that Satan turns himself into an ANGEL of light, yet Jesus isn’t angel.

 

If one were to actually examine 2nd Corinthians it doesn’t have to explicitly mean an angel per se. Rather the context of 2nd Corinthians as well as Christian interpretation is that basically Satan can transform himself to be as someone good and kind and helpful, and the word angel is only used to signify this point, since we often associate goodness with angels. Satan could transform himself to act as an angel no doubt, but the passage in 2nd Corinthians is not limited to transforming into an angel only, but rather anything good.

 

One can safely conclude that indeed Paul did see Satan not Jesus because if one examines Paul’s message one will find it is filled with borrowed paganism, and not only that it contradicts all former prophets, and insults the Torah, as well as making lies about Jesus!

 

In fact it does not end there! The disciple Peter may have also met Satan! When read Acts chapter 12 we read:

 

5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.  6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.  7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.  8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.

 

 

Notice how an angel comes to Peter while he is in prison, and then when this ?angel’ comes a bright light shines in

the prison! So here we explicitly have light and an angel! This definitely fits the description of 2nd Corinthians!


What’s to say this angel was not Satan? In fact we do see something a bit satanic here which is that this angel is essentially breaking a prisoner out of jail! This is basically breaking the law! Even if Herod was an evil tyrant, you still have to obey and follow the rules and law, because if you take it into your own hands more chaos will come. This incident here by this supposed ?angel’ is an act of a rebel, and as we all know Satan is a rebel to God and God’s laws, so we do have enough evidence here to give us probable cause that this angel could be Satan himself!  

 

So in conclusion we have now seen two incidents where major figures of Christianity have most likely seen Satan as a result of 2nd Corinthians. We have also seen how EASILY we can turn the Christian argument against themselves and show how weak their reasoning and desperation is. The Christian should be very worried now, since these incidents are the sort of thing they bring up against Islam!

 

And Allah indeed Knows Best!

Description of the Prophet..

In order to understand the message of Islam, it is first necessary to acquaint ourselves with the prophet of Islam. You cannot, as the popular saying goes, separate the message from the messenger. It is therefore only natural to wish to study the life of Muhammad (pbuh), his manners and his morals, and to see how Islam manifested itself in his person as a living example for all Muslims till the end of time.
 

Abu Hurairah described him as follows:

“He was of medium build, closer to being tall. His skin was extremely white, his beard was black, his mouth was pleasant, his eyebrows were long, and his shoulders were wide” 
 

Ibne Malik said:

“I never touched silk or any soft fabric equal to the softness of his palm, and I never smelled a scent more pleasing than his.”
 

Hind ibn Abi Hala (the son of Muhammad’s wife Kadijah) described Muhammad (pbuh) as follows:

“The Messenger of Allah was of consecutive sorrows, continuous thought, never finding rest, long in silence. He did not speak without cause. He spoke with his full mouth (was not arrogant), and spoke concisely. His speech was just, with neither excess nor deficiency. He was not pompous, nor denigrating. He exalted all blessings no matter how small and never belittled a single one. He would never praise his food nor criticize it. He was never angered by matters of this life nor that which was associated with it. However, if justice was transgressed nothing could stand up to his anger until justice was established. He never became angry for his own self nor sought retribution for himself. If he gestured, he did so with his whole palm. If he was amazed, he overturned it. If he spoke, he struck with his right palm the inside of his left thumb. If he became angry he turned away, and when he was happy he lowered his gaze. The majority of his laughter was [restricted to] smiling.” 
 

Ali ibn abi Talib described Muhammad (pbuh) as follows:

“He was not vulgar nor did he condone vulgarity, and he was not one to shout in the market place. He did not reward evil with evil, rather, he would forgive and overlook. He never in his life struck anything with his hand except when he was fighting in the name of Allah. He never struck a servant nor a woman, and I never saw him taking revenge for an injustice dealt him, except if the prohibitions of Allah were transgressed. For if the prohibitions of Allah were transgressed he was among the strongest of them in anger. He was never given a choice between two matters but he chose the simplest of the two. If he entered into his home he was a man like any other; cleaning his own garment, milking his own goat, and serving himself.

He would guard his tongue from that which did not concern him. He would attract them (the people) and not repel them. He would ennoble the noble of the people and charge them with their affairs. He was wary of the people and guarded himself against them but without depriving them a warm smile or fitting conduct. He would inquire after his companions and would ask the people about their affairs. He would encourage that which was good and strengthen it, and he would discourage that which was evil and undermine it. He was balanced and consistent. He would never be neglectful that they would not learn neglect and grow indifferent. He had a provision for every occasion and he never fell short of justice nor exceeded it. The closest people to him were the best among them, and the best among them in his eyes were the most comprehensive in advice. The highest of them in stature with him was the best among them in looking after the people and assisting them. He would not rise nor sit down without praise [to God]. If he visited a gathering he would sit wherever the group ended (and not at their head) and he encouraged the same. He would give all those sitting with him their just due [to the extent that] they would each feel that none was more important to him than them. If someone were to sit with him or come in search of a favor he would be patient with them until they (the guest) would be the one to leave. Whoever came to him with a request was never turned away except with that which they had asked for or with a kind word. His cheerfulness and good manners encompassed them all such that he became a father to them and they all became equal in rights. His gatherings were those of knowledge, humbleness, patience, and integrity. In them there would be no raising of voices nor transgressions of prohibitions. They would not expose one-another’s errors, but would be equal, encouraging each-other in the fear of God. In them, they would respect their elders, be merciful to their children, give preference to those in need, and protect the stranger.”

He continues: “He was continually smiling, gentle in manners, soft in nature. He was not severe, harsh-hearted, loud, abusive, or miserly. He would disregard that which he disliked, and no one ever despaired of him. He never responded to disparagement or evil words. He forbade upon himself three things: Argument, arrogance, and that which did not concern him. And he relieved the people of three: He would not degrade any among them or abuse them, he would not search after their honor or private matters, and he would not speak except in matters which he hoped to be rewarded for. When he spoke his attendees would lower their heads as if birds had alighted upon them. Once he finished they would speak. They would not vie with one-another in his presence to speak, but when one would talk in his presence the rest would listen until he finished. Speech in his presence was that of the first among them. He would laugh with them, and wonder with them. He had patience with the strangers when they were gruff in speech and requests, to a degree that his companions would fetch them to him. He would say: ‘If you see someone in need, fetch him to me.’ He would not accept praise except from those who were balanced and not excessive. He would not interject into someone’s speech unless they transgressed, in which case he would either rebuke them or else leave.

He was the most generous of heart, truthful of tongue, softest in disposition, and noble in relationship. He who first set eyes upon him feared him, but he who associated with him loved him. Those who described him would say: ‘I have never seen before or after him anyone similar to him, peace be upon him’ “

 

 

And Allah knows best.

Physical Descriptions of the Prophet According to Saheeh Bukhari and Muslim

In summary the Prophet (peace be upon him):

 

–          Had a handsome broad white face with reddish wide eyes

–          Had big feet and hands.

–          Had soft palms

–          Was of medium height, not very tall or short statured

–          Had his hair hanging down on the lobes of his ears and shoulders. His hair was neither very curly nor straight

–          Had very broad shoulders

–          When he died, he had scarcely twenty white hairs in his head and beard

 

Saheeh Muslim

 

Book 030, Hadith Number 5770.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported that Allah’s Messenger (may peace be upon him) was of medium height, having broad shoulders, with his hair hanging down on the lobes of his ears. He put on a red mantle over him, and never have I seen anyone more handsome than Allah’s Apostle (may peace be upon him).

 

 

Book 030, Hadith Number 5771.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported: Never did I see anyone more handsome than Allah’s Apostle (may peace be upon him) in the red mantle. His hair had been hanging down on the shoulders and his shoulders were very broad, and he was neither very tall nor short-statured. Ibn Kuraib said he had hair.

 

 

Book 030, Hadith Number 5772.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported that Allah’s Messenger (may peace be upon him) had the most handsome face amongst men and he had the best disposition and he was neither very tall nor short-statured.

 

 

Book 030, Hadith Number 5773.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Qatada reported: I asked Anas b. Malik: How was the hair of Allah’s Messenger (may peace be upon him)? Thereupon he said: His hair was neither very curly nor very straight, and they hung over his shoulders and earlobes.

 

 

Book 030, Hadith Number 5774.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Anas reported that the hair of Allah’s Messenger (may peace be upon him) came upon his shoulders.

 

 

Book 030, Hadith Number 5775.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Anas reported that the hair of Allah’s Apostle (may peace be upon him) reached half of the earlobe.

 

 

Book 030, Hadith Number 5776.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Jabir b. Samura reported that Allah’s Messenger (may peace be upon him) had a broad face with reddish (wide) eyes, and lean heels. Shu’ba reported: I said to Simak: What does this dali-ul-fam mean? And he said: This means broad face. I said: What does this ashkal mean? He said: Long in the slit of the eye. I said: What is this manhus-ul-aqibain? He said: It implies little flesh at the heels.

 

 

Book 030, Hadith Number 5777.

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Chapter : Allah’s Messenger (may peace be upon him) had a white elegant face.

 

Jurairi reported: I said to Abu Tufail: Did you see Allah’s Messenger (may peace be upon him)? He said: Yes, he had a white handsome face. Muslim b. Hajjaj said: Abu Tufail who died in 100 Hijra was the last of the Companions of Allah’s Messenger (may peace be upon him).

 

 

Book 030, Hadith Number 5778.

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Chapter : Allah’s Messenger (may peace be upon him) had a white elegant face.

 

Abu Tufail reported: I saw Allah’s Messenger (may peace be upon him) and there is one amongst the people of the earth who (are living at the present time and) had seen him except me. I said to him: How did you find him? He said: He had an elegant white colour, and he was of an average height.

 

 

Saheeh Bukhari

 

Volume 004, Book 056, Hadith Number 744.

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Narated By Isma’il bin Abi Khalid : I heard Abii Juhaifa saying, “I saw the Prophet, and Al-Hasan bin ‘Ali resembled him.” I said to Abu- Juhaifa, “Describe him for me.” He said, “He was white and his beard was black with some white hair. He promised to give us 13 young she-camels, but he expired before we could get them.”

 

 

Volume 004, Book 056, Hadith Number 745.

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Narated By Wahb Abu Juhaifa As-Sawwai : I saw the Prophet and saw some white hair below his lower lip above the chin.

 

 

Volume 004, Book 056, Hadith Number 746.

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Narated By Hariz bin ‘Uthman : That he asked ‘Abdullah bin Busr (i.e. the companion of the Prophet), “Did you see the Prophet when he was old?” He said, “He had a few white hairs between the lower lip and the chin.”

 

 

Volume 004, Book 056, Hadith Number 747.

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Narated By Rabia bin Abi Abdur-Rahman : I heard Anas bin Malik describing the Prophet saying, “He was of medium height amongst the people, neither tall nor short; he had a rosy colour, neither absolutely white nor deep brown; his hair was neither completely curly nor quite lank. Divine Inspiration was revealed to him when he was forty years old. He stayed ten years in Mecca receiving the Divine Inspiration, and stayed in Medina for ten more years. When he expired, he had scarcely twenty white hairs in his head and beard.” Rabi’a said, “I saw some of his hairs and it was red. When I asked about that, I was told that it turned red because of scent.”

 

 

Volume 004, Book 056, Hadith Number 748.

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Narated By Anas : Allah’s Apostle was neither very tall nor short, neither absolutely white nor deep brown. His hair was neither curly nor lank. Allah sent him (as an Apostle) when he was forty years old. Afterwards he resided in Mecca for ten years and in Medina for ten more years. When Allah took him unto Him, there was scarcely twenty white hairs in his head and beard.

 

 

Volume 004, Book 056, Hadith Number 749.

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Narated By Al-Bara : Allah’s Apostle was the handsomest of all the people, and had the best appearance. He was neither very tall nor short.

 

 

Volume 004, Book 056, Hadith Number 750.

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Narated By Qatada : I asked Anas, “Did the Prophet use to dye (his) hair?” He said, “No, for there were only a few white hairs on his temples.”

 

 

Volume 004, Book 056, Hadith Number 751.

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Narated By Al-Bara : The Prophet was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen a more handsome than him.”

 

 

Volume 004, Book 056, Hadith Number 752.

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Narated By Abu Ishaq : Al-Bara’ was asked, “Was the face of the Prophet (as bright) as a sword?” He said, “No, but (as bright) as a moon.”

 

Volume 005, Book 059, Hadith Number 432.

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Narated By Al-Bara : When it was the day of Al-Ahzab (i.e. the clans) and Allah’s Apostle dug the trench, I saw him carrying earth out of the trench till dust made the skin of his abdomen out of my sight and he was a hairy man. I heard him reciting the poetic verses composed by Ibn Rawaha while he was carrying the earth, “O Allah! Without You we would not have been guided, nor would we have given in charity, nor would we have prayed. So, (O Allah), please send Sakina (i.e. calmness) upon us and make our feet firm if we meet the enemy, as they have rebelled against us. And if they intend affliction (i.e. want to frighten us, and fight against us) then we would not (flee but withstand them).” The Prophet would then prolong his voice at the last words.

 

Volume 007, Book 072, Hadith Number 787.

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Narated By Anas bin Malik : The Prophet was neither conspicuously tall, nor short; neither, very white, nor tawny. His hair was neither much curled, nor very straight. Allah sent him (as an Apostle) at the age of forty (and after that) he stayed for ten years in Mecca, and for ten more years in Medina. Allah took him unto Him at the age of sixty, and he scarcely had ten white hairs on his head and in his beard.

 

Volume 007, Book 072, Hadith Number 788.

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Narated By Al-Bara’ : I did not see anybody in a red cloak looking more handsome than the Prophet Narrated Malik: The hair of the Prophet used to hang near his shoulders. Narrated Shu’ba: The hair of the Prophet used to hang down to the earlobes.

 

Volume 007, Book 072, Hadith Number 791.

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Narated By Qatada : I asked Anas bin Malik about the hair of Allah’s Apostle. He said, “The hair of Allah’s Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes.

 

Volume 007, Book 072, Hadith Number 792.

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Narated By Anas : The Prophet had big hands, and I have never seen anybody like him after him. The hair of the Prophet was wavy, neither curly nor straight.

 

 

Volume 007, Book 072, Hadith Number 793.

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Narated By Anas : The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft.

 

 

Volume 007, Book 072, Hadith Number 794.

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Narated By Abu Huraira : The Prophet had big feet and a good-looking face and l have not seen anybody like him after him. Narrated Anas: The Prophet had big feet and hands. Narrated Anas or Jabir bin ‘Abdullah The Prophet had big hands and feet and I have not seen anybody like him after him.

Was Prophet Muhammad (peace be upon him) An Idol Worshipper?

The article will be divided into the following sections:-

 

-Did the Prophet sacrifice or eat food sacrificed to idols?

-The Muslims used to pray towards the direction of the Ka’bah when the Idols were filling it. Is this idol worship?

-The Prophet kissed the Black Stone. Does that mean he worshipped it?

 

Did the Prophet sacrifice or eat food sacrificed to idols?

 

The hadith presented to show this is…

 

Saheeh Bukhari 

Volume 7, Book 67, Number 407:

Narrated ‘Abdullah:

Allah’s Apostle said that he met Zaid bin ‘Amr Nufail at a place near Baldah and this had happened before Allah’s Apostle received the Divine Inspiration. Allah’s Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin ‘Amr, but Zaid refused to eat of it and then said (to the pagans), “I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah’s Name has been mentioned on slaughtering.”

 

Here we see the hadith in a different version…

 

Volume 5, Book 58, Number 169:

Narrated ‘Abdullah bin ‘Umar:

The Prophet met Zaid bin ‘Amr bin Nufail in the bottom of (the valley of) Baldah before any Divine Inspiration came to the Prophet. A meal was presented to the Prophet but he refused to eat from it. (Then it was presented to Zaid) who said, “I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah’s Name has been mentioned at the time of slaughtering.” Zaid bin ‘Amr used to criticize the way Quraish used to slaughter their animals, and used to say, “Allah has created the sheep and He has sent the water for it from the sky, and He has grown the grass for it from the earth; yet you slaughter it in other than the Name of Allah. He used to say so, for he rejected that practice and considered it as something abominable.

 

Here we see that the meal was presented to the Prophet (peace be upon him) and then it was presented to Zayd. Unlike the first hadith, which only shows that the Prophet (peace be upon him) presented the meal. So it appears that BOTH the Prophet and Zayd refused to eat from the dish. 

 

Imam Ibn Hajar Al Asqalani mentions several different narrations regarding this event (Fathul Bari, Kitab: Al Zhabaa’ih wal Sayd, Bab: Ma Zhabaha A’ala Nasab wal Asnaam, Commentary on Hadith no. 5075, Source) and (Fathul Bari, Kitab: Al Manaqib, Bab: Hadeeth Zayd bin Amro bin Nafeel, Commentary on Hadith no.3540, Source) He gives different possibilities that the Prophet (peace be upon him)  never ate that food nor sacrificed food to idols.

 

HOWEVER, ONLY FOR SAKE OF ARGUMENT so that Christian missionaries won’t accuse us of trying to run away from the issue, lets agree with them ONLY FOR SAKE OF ARGUMENT and say that the Prophet Muhammad (peace be upon him) did do those things. 

 

The hadith make it clear that this incident happened before Muhammad’s (peace be upon him) Prophet hood…

 

Volume 7, Book 67, Number 407:

Narrated ‘Abdullah:

Allah’s Apostle said that he met Zaid bin ‘Amr Nufail at a place near Baldah and this had happened before Allah’s Apostle received the Divine Inspiration. Allah’s Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin ‘Amr, but Zaid refused to eat of it and then said (to the pagans), “I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah’s Name has been mentioned on slaughtering.”

 

At this time the Prophet (peace be upon him) was not even guided with the truth. He did not know who God was and did not truly worship Him the way He should be worshipped. Secondly, the verse prohibiting the eating of food sacrificed under anything besides God’s name came much later and therefore there wasn’t a law that the Prophet (peace be upon him) broke in this situation. Once the Prophet (peace be upon him) was guided to the truth by having revelations sent down to him, he did nothing but promote against idol worship.

I don’t understand how Christians have a problem with Prophet Muhammad (peace be upon him) eating food sacrificed to idols (assuming he did) before his Prophet hood when he wasn’t guided but don’t have a problem with Prophet Solomon worshipping idols during his Prophet hood according to the Bible and yet he was one of the authors of the Bible, which is allegedly a book that demotes idol worship!!! Read this article. This is a double standard by Christians. Because if this disproves the Prophet hood of Muhammad (peace be upon him) then this also disproves the Prophet hood of Solomon portrayed in the Bible. 

 

Do the following Hadith show that the Prophet  (peace be upon him) was someone who liked or venerated idols?…

 

Saheeh Bukhari

Volume 1, Book 1, Number 6:

Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste.

 

Volume 3, Book 43, Number 658:

Narrated ‘Abdullah bin Masud:

The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka’ba. He started stabbing the idols with a stick he had in his hand and reciting: “Truth (Islam) has come and Falsehood (disbelief) has vanished.”

 

Volume007, Book 066, Hadith Number 382.

Narated By Abu Huraira : The Prophet said, “Neither Fara’ nor ‘Atira (is permissible):” Al-Fara’ nor ‘Atira (is permissible):” Al-Fara’ was the first offspring (of camels or sheep) which the pagans used to offer (as a sacrifice) to their idols. And Al-‘Atira was (a sheep which was to be slaughtered) during the month of Rajab.

 

Saheeh Muslim

Book 001, Number 0352:

Abu Sa’id al-Khudri reported: Some people during the lifetime of the Messenger of Allah (may peace be upon him) said: Messenger of Allah! shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be upon him) said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it? They said: No, Messenger of Allah! He (the Holy Prophet) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Mu’adhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left……….

 

Book 004, Number 1812:

‘Amr b. ‘Abasa Sulami reported: I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him……….

 

Book 010, Number 3840:

Jabir b. ‘Abdullah (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying in the Year of Victory while he was in Mecca: Verily Allah and His Messenger have forbidden the sale of wine, carcass, swine and idols, It was said: Allah’s Messenger, you see that the fat of the carcass is used for coating the boats and varnishing the hides and people use it for lighting purposes, whereupon he said: No, it is forbidden, Then Allah’s Messenger (may peace be upon him) said: May Allah the Exalted and Majestic destroy the Jews; when Allah forbade the use of fat of the carcass for them, they melted it, and then sold it and made use of its price (received from it).

 

Book 015, Number 4043:

Abd al-Rahman b. Samura reported Allah’s Messenger (may peace be upon him) as saying: Do not swear by idols, nor by your fathers.

 

Book 019, Number 4397:

It has been narrated by Ibn Abdullah who said: The Holy Prophet (may peace be upon him) entered Mecca. There were three hundred and sixty idols around the Ka’ba. He began to thrust them with the stick that was in his hand saying:” Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish” (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life

 

Muwatta Malik

Book 20, Number 20.51.176:

Yahya related to me from Malik from Hisham ibn Urwa that Abdullah ibn az-Zubayr used to say, “Know that the whole of Arafa is a standing-place except for the middle of Urana, and that the wholeof Muzdalifa is a standing-place except for the middle of Muhassir.”

Malik said, “Allah, the Blessed and Exalted says, ‘There is to be no rafath, no fusuq and no jidal during the hajj.’ ” (Sura 2 ayat 197).

He added, “Rafath is sexual relations with women, and Allah knows best. Allah, the Blessed and Exalted says, ‘Rafath with your women is permitted to you on the night of the fast.’ (Sura 2 ayat 197). Fusuq are sacrifices made to idols, and Allah knows best. Allah, the Blessed and Exalted, says, ‘Or a fisq offered up to other than Allah.’ (Sura 2 ayat 197) Jidal (arguing) during the hajj refers to when the Quraysh used to stand near the mashar al-haram at Quzah in Muzdalifa, while the Arabs and others would stand at Arafa, and they would argue about who was the more correct. Allah, the Blessed and Exalted, says, ‘And we appointed a method of sacrifice for every nation, which they followed, so let them not dispute with you about the matter, and call to your Lord. Surely you are on a straight guidance.’ (Sura 22 ayat 67) This is what jidal refers to in our opinion, and Allah knows best. This I have heard from the people of knowledge.”

 

The Muslims used to pray towards the Ka’bah when the Idols were filling it. Is this idol worship?

Some argue that while the Muslims were in Madinah and before they conquered Makkah to destroy the idols, the Ka’bah was filled with idols and the Muslims used to pray towards the Ka’bah knowing that the idols were in it. So they argue that this is idol worship. 

This is indeed a ridiculous argument. I already quoted hadith showing that once the Muslims conquered Makkah the idols surrounding the Ka’bah were destroyed…

 

Saheeh Bukhari

Volume 3, Book 43, Number 658:

Narrated ‘Abdullah bin Masud:

The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka’ba. He started stabbing the idols with a stick he had in his hand and reciting: “Truth (Islam) has come and Falsehood (disbelief) has vanished.”

 

Saheeh Muslim

Book 019, Number 4397:

It has been narrated by Ibn Abdullah who said: The Holy Prophet (may peace be upon him) entered Mecca. There were three hundred and sixty idols around the Ka’ba. He began to thrust them with the stick that was in his hand saying:” Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish” (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life

 

If it was the Muslim’s intention to worship the idols surrounding the Ka’bah then why did they go and destroy them once they conquered Makkah? It makes no sense. 

 

Moiz Ahmad was asked regarding this issue and he replied back very logically…

 

All that I can say about your statements cited above is that you have very successfully criticized your own interpretation of the referred incident. However, a more honest and a more academic approach of criticizing Islam, in my opinion, would rather have been to first understand the implication of facing the Ka`bah (with or without the idols) according to the Muslim mind, and then to criticize that implication. Nevertheless, rather than going through this academic exercise, you have ascribed a certain implication to the act of facing the Ka`bah during the Muslim prayers and have criticized that implication, as if it were the real implication held and ascribed to by the Muslims as well as promoted by the Prophet (pbuh). Do you consider this as being intellectually honest?

Idolatry, I am sure you know, is to worship idols. Had Mohammed (pbuh) been so fond of worshiping idols, as you have implied in your comments, he would have made the necessary adjustments and compromises in his message, while he was still in Mekkah, and thereby avoided his own and his family’s persecution, when the time was right for it. After all, what benefits would now have accrued of worshiping idols, when he had already enflamed the enmity and hatred of all of the Arab nations against himself, in particular, and his followers, in general.

If your interpretation of the incident is held to be correct, then facing the Ka`bah, with or without the idols, is itself idolatry. However, contrary to what you have interpreted from the incident, when Muslims offer their prayers facing the Ka`bah, it is not the Ka`bah that they worship, but the one God. Facing the Ka`bah symbolizes a number of things, but worshiping the Ka`bah is definitely not one of them, just as the Jews did not worship the Ark, when they turned toward it, during Amidah[1][1]. In exactly the same manner, when the Prophet (pbuh), according to the directives of the Qur’an, turned toward the Ka`bah in his prayers, even while it was filled with idols, it did not signify worshiping or paying homage to the idols. It only signified worshiping the one God, facing the direction ordained by Him. (Source)

  

The Prophet kissed the Black Stone. Does that mean he worshipped it?

This has to be one of the lamest arguments yet. Just because the Prophet (peace be upon him) kissed the Black Stone how does that necessarily imply that he worshipped it?

 

Saheeh Bukhari

Volume 2, Book 26, Number 667:

Narrated ‘Abis bin Rabia:

‘Umar came near the Black Stone and kissed it and said “No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah’s Apostle kissing you I would not have kissed you.”

 

Volume 2, Book 26, Number 675:

Narrated Zaid bin Aslam from his father who said:

“Umar bin Al-Khattab addressed the Corner (Black Stone) saying, ‘By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet touching (and kissing) you, I would never have touched (and kissed) you.’ Then he kissed it and said, ‘There is no reason for us to do Ramal (in Tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them.’ ‘Umar added, ‘(Nevertheless), the Prophet did that and we do not want to leave it (i.e. Ramal).’

 

We can see that Umar was even acknowledging that this stone had no power to do anything. So if the Prophet Muhammad (peace be upon him) truly worshipped this stone then he should have at least informed his companions that this stone was an idol and that they should pray to it. However, we see that the companions did not do such a thing because the Prophet (peace be upon him) did not promote or believe in such a thing. 

 

 

And Allah knows best,

Terrorism and Fundamentalism

This question is often hurled at Muslims, either directly or indirectly, during any discussion on religion or world affairs. Muslim stereotypes are perpetuated in every form of the media accompanied by gross misinformation about Islam and Muslims. In fact, such misinformation and false propaganda often leads to discrimination and acts of violence against Muslims. A case in point is the anti-Muslim campaign in the American media following the Oklahoma bomb blast, where the press was quick to declare a ‘Middle Eastern conspiracy’ behind the attack. The culprit was later identified as a soldier from the American Armed Forces.

Let us analyze this allegation of ‘fundamentalism’ and ‘terrorism’:

Definition of the word ‘fundamentalist’
A fundamentalist is a person who follows and adheres to the fundamentals of the doctrine or theory he is following. For a person to be a good doctor, he should know, follow, and practice the fundamentals of medicine. In other words, he should be a fundamentalist in the field of medicine. For a person to be a good mathematician, he should know, follow and practice the fundamentals of mathematics. He should be a fundamentalist in the field of mathematics. For a person to be a good scientist, he should know, follow and practice the fundamentals of science. He should be a fundamentalist in the field of science.

Not all ‘fundamentalists’ are the same
One cannot paint all fundamentalists with the same brush. One cannot categorize all fundamentalists as either good or bad. Such a categorization of any fundamentalist will depend upon the field or activity in which he is a fundamentalist. A fundamentalist robber or thief causes harm to society and is therefore undesirable. A fundamentalist doctor, on the other hand, benefits society and earns much respect.

I am proud to be a Muslim fundamentalist
I am a fundamentalist Muslim who, by the grace of Allah, knows, follows and strives to practice the fundamentals of Islam. A true Muslim does not shy away from being a fundamentalist. I am proud to be a fundamentalist Muslim because, I know that the fundamentals of Islam are beneficial to humanity and the whole world. There is not a single fundamental of Islam that causes harm or is against the interests of the human race as a whole. Many people harbor misconceptions about Islam and consider several teachings of Islam to be unfair or improper. This is due to insufficient and incorrect knowledge of Islam. If one critically analyzes the teachings of Islam with an open mind, one cannot escape the fact that Islam is full of benefits both at the individual and collective levels.

Every Muslim should be a terrorist
Every Muslim should be a terrorist. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. Similarly every Muslim should be a terrorist for the antisocial elements of society, such as thieves, dacoits and rapists. Whenever such an anti-social element sees a Muslim, he should be terrified. It is true that the word ‘terrorist’ is generally used for a person who causes terror among the common people. But a true Muslim should only be a terrorist to selective people i.e. anti-social elements, and not to the common innocent people. In fact a Muslim should be a source of peace for innocent people.

Islam means peace
Islam is derived from the word ‘salaam’ which means peace. It is a religion of peace whose fundamentals teach its followers to maintain and promote peace throughout the world.

Thus every Muslim should be a fundamentalist i.e. he should follow the fundamentals of the Religion of Peace: Islam. He should be a terrorist only towards the antisocial elements in order to promote peace and justice in the society.

 

 

And God knows best..

Misquoted “Violent Verses” in the Holy Quran

It is amazing to see how many non-Muslims would blindly post the verses from Quran, without even reading from ‘appropriate’ and well-know translations. Needless to say they hardly ever know the context. In this article we will be examining commonly quoted verses on the topic of violence and refuting them. This article is divided in 2 parts:
1) Refuting commonly quoted verses on the topic of violence
2) Providing accurate picture of Islam

1)Refuting commonly quoted verses on the topic of violence

Quran 9:5
Islam-critics only post 9:5:
“Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.” (PICKTHAL Translation, Quran 9:5)

Let’s read the verse in context 9:1-9:5:
Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty. Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance). And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve, Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful. (PICKTHAL Translation, Quran 9:1-5)

This verses is always quoted out of context, they never post 9:6 or from 9:1 to 9:6. If we read from start it states that there was a treaty, which the Pagans of Arab broke. Thus Allah gave them 4 months as 9:2 states in order to amend the treaty. Verse 9:4 states that the punishment prescribed in 9:5 is ONLY to those who broke the treaty and NOT to those who abided by the treaty. Therefore the context of 9:5 is of war with the pagan Arabs who broke the treaty yet refused to amend it in 4 months.

Naturally, in war violence is expected. If a war is declared between Country A and Country B, because country B broke the treaty and refused to amend, then if president of country A states “wherever you find soldiers of Country B, you kill them and besiege them”, no one would truly find much wrong in that statement.

Killing in war is nothing peculiar, and there is yet to be a war where soldiers hugged and kissed each other. In additions, Dr. Zakir Naik writes in his book “Replies to the most common questions asked by non-muslims“:

“4. Verse 9:5 quoted to boost morale of Muslims during battle
Similarly in Surah Taubah chapter 9 verse 5 the Qur’an says, “Kill the Mushriqs [pagans] where ever you find them”, during a battle to boost the morale of the Muslim soldiers. What the Qur’an is telling Muslim soldiers is, don’t be afraid during battle; wherever you find the enemies kill them.”

Islam-critics remain shy of posting the next verse, 9:6, as it contains the answer to their deception:

“And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not. (PICKTHAL Translation, Quran 9:6)

Quran does not only say that you release those who seek protection but it goes even further and states to protect them! In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don’t just let them go free, but also escort them to a place of security?

Hence even in war Quran promotes peace.

Quran 2:191
Islam-critics usually apply “cut and choose” approach with regards to this verse. They only quote: “And slay them wherever ye catch them…” (2:191). However, let us be brave enough to read the whole passage in context from 2:190-195:

Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrain themselves. And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. (YUSUF ALI, Quran 2:190-195)

The verse clearly states to fight those who fight you, yet do not transgress limits. In so sense therefore does it promote killing of innocent but allows self-defence. It further goes on to state “And fight them on until there is no more tumult or oppression, and there prevail justice” and “if they cease, let there be no hostility except to those who practice oppression”. Hence, once again when the whole context is examined the verses does not promote killing of innocent in anyway.

Abdul Majid Daryabadi (Finlay, Greece Under the Romans, pp. 367-368) writes on verse 2:190:
“…Violating the truce they themselves had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it…”

Once again when the whole context is examined the verses does not promote killing of innocents, whether muslims or non-muslims in anyway, but only self-defence.

Quran 4:89
Verse says:
But if they turn away, catch them and slaughter them wherever ye find them; and (in any case) take no friends or helpers from their ranks.” (4:89)

Once again the context is ignored, they don’t quote previous and next verses.

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;– Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. (YUSUF ALI Translation, Quran 4:89-91)

When we read it in context, verse 4:89 is NOT to those “who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people.” This verse is only referring to those “withdraw not from you nor give you (guarantees) of peace besides restraining their hands”.

Dr. Muzammil H. Siddiqi says with regards to this verse:

“Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed by God to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the “terrorist”. These verses are not a permission for “terrorism” but they are a warning against the “terrorists.” But even in these warnings you can see how much restraint and care is emphasized.”

Therefore, it is clear that the verse only allows self-defence against those who “withdraw not from you nor give you (guarantees) of peace besides restraining their hands”. Naturally, it would be necessary for the enemies to withdraw and make peace in order to achieve peace. Verse is not referring to “those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people”.

In “…withdraw not from you nor give you (guarantees) of peace besides restraining their hands”, it is obviously necessary to give guarantees of peace or form a treaty in addition to stop fighting. Otherwise, anyone can pretend to be “restraining their hands” when they are weak, and when they are strong again they come back and attack again. Thus to make it official Quran says to give you (guarantees) of peace, and not act as two-faced.

Quran 4:95
We have already discussed 4:89, now lets look at 4:95. Common translation amongst the critics of this verse (poorly translated) is:

Qur’an 4:95 Not equal are those believers who sit at home and receive no injurious hurt, and those who strive hard, fighting Jihad in God’s Cause with their wealth and lives. God has granted a rank higher to those who strive hard, fighting Jihad with their wealth and bodies to those who sit (at home). Unto each has God promised good, but He prefers Jihadists who strive hard and fight above those who sit home. He has distinguished his fighters with a huge reward.

Now let’s examine this verse in the light of another common translation:

O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: “Thou art not a believer,” seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do. Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; (PICKTHAL Translation, Quran 4:94-95)

The verse is stating those who strive in the path of God with lives and wealth are not equal to those who do not, which is logical. Accurate translations make no mention of “Jihadists” and killing as poor translations indicate. Once again, critics take advantage of inaccurate translations. Also 4:94 prevents killing of innocents as it says “…be careful to discriminate, and say not unto one who offereth you peace: “Thou art not a believer,” seeking the chance profits of this life…”

Quran 47:4
If read with good translation and historical context in mind, no significant complaint can be found about 47:4. However, some non-muslims insist on using a very poor translation of Quran with additions. One such translation reads:

Qur’an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until you overpower them, killing and wounding many of them. At length, when you have thoroughly subdued them, bind them firmly, making (them) captives. Thereafter either generosity or ransom until the war lays down its burdens. Thus are you commanded by God to continue carrying out Jihad against the unbelieving infidels until they submit to Islam .

However, almost all of the major translations are contrary to the above translation. Yusuf Ali’s translation reads:

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah’s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost. (Yusuf Ali Translation, Quran 47:4)

Further translations can be checked out here. Nowhere does the accurate translations make any mention of 1)”killing and wounding” 2) “Thus are you commanded by God to continue carrying out Jihad against the unbelieving infidels until they submit to Islam”, those are additions of the translator’s and are not to be found in Quran.

According to Professor Shahul Hameed (http://www.islamonline.net/askaboutislam/display.asp?hquestionID=8922), historical context of this verse is Battle of Badr. He writes:

“The context of this verse was when the Muslims were to fight their enemies for their very existence. After thirteen years of endurance and patience, the prophet and his companions had to leave their home town of Makkah and to emigrate to Madinah. When the people of Madinah had welcomed him there and he was accepted as a leader there, the Makkans became unhappy. They wanted to eliminate Muhammad and his religion; and so they sent their army to root out Islam. And the crucial battle took place in Badr.”

Once again, the context is of war here and therefore killing of innocent people is not prescribed. Naturally, in war people would be expected to fight and kill, therefore “smite at their necks” is only natural.

Quran 33:23
Another poor translation of this verse commonly seen reads:
Qur’an 33:23 Among the Believers are men who have been true to their covenant with God and have gone out for Jihad (holy fighting ). Some have completed their vow to extreme and have been martyred fighting and dying in His Cause, and some are waiting, prepared for death in battle.

More accurate and common translation reads:
Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least: (YUSUF ALI Translation, Quran 33.23)

Critics have included “fighting and dying”, “prepared for death in battle” and their own interpretation to the verse. Ibn Kathir writes:

“When Allah mentions how the hypocrites broke their promise to Him that they would not turn their backs, He describes the believers as firmly adhering to their covenant and their promise:
([they] have been true to their covenant with Allah; of them some have fulfilled their Nahbah;) Some of [the Qur’anic commentators] said: “Met their appointed time (i.e., death).” Al-Bukhari said, “Their covenant, and refers back to the beginning of the Ayah.
(and some of them are still waiting, but they have never changed in the least.) means, they have never changed or broken their covenant with Allah. (Tafsir Ibn Kathir)”

It is clear, when read in proper translation, that the verse does not promote killing of innocents at all.

Quran 2:217-218
Verse states:
They ask thee concerning fighting in the Prohibited Month. Say: “Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.” Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful. (YUSUF ALI Translation, Quran 2:217-218)

The context of these verses refers to an expedition of a group of the companions of Prophet Muhammad (peace be upon him), under the lead of Abdullah bin Jahsh Asadi. The companions recognized a caravan from the Quraysh. Since the Quraysh had openly declared war on the Muslims and had persecuted them to the extent that they drove them out of their homes, and stole their property, the companions present, felt that they could retaliate. They killed one man of from the caravan, and took two as prisoners. When they returned to Madinah, the Prophet Muhammad disapproved of their attack during the Holy Month. But God revealed this verse as a reminder to the Muslims that while killing in the Holy Month was bad, persecution and expelling people from their homes because of their faith is far worse. So the verses make it very clear that in the face of the terrorist attacks of the polytheists, the Muslims should be brave and steadfast and turn to God for help rather than giving in and leaving the truth.

Shaykh Safiur Rahman Al-Mubarakpuri (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206)writes on verse 2:217:

The Words of Allah were quite clear and said that the tumult created by the polytheists was groundless. The sacred inviolable sanctities repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet s.a.w.s. had been the target of repeated attempts on his life…Shortly afterwards, the two captives were released and blood money (compensation) was given to the killed man’s father. (fn. For details see Zad Al-Ma’ad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-lil’alameen, 1/115. 2/468.) (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis added)

Quran 2:244
2:244 Fight in God’s Cause, and know that God hears and knows all. (PICKTHAL Translation, Quran 2:244)

Verse 2:244 is informing us not to transgress limits and Allah “hears and knows all”, also fight in God’s cause which could be in reference to several things including liberation of the oppressed, meaning the helpless men and women who are yearning and praying for freedom as well as striving for all that which is good as well as doing Dawah in an appropriate manner. This does NOT refer to fighting and killing innocents. As Quran says:

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. (PICKTHAL Translation, Quran 2:190)

Quran 4:76
Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is ever weak. (PICKTHAL Translation, Quran 4:76)

Now, let’s read the verse in textual context:
Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. How should ye not fight for the cause of Allah and (for the cause) of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is ever weak. (PICKTHAL Translation, Quran 4:74-76)

Verse 4:76 is specific to those who have been oppressed. In order to help those who cannot help themselves is indeed a great deed and to shun away tyranny and help those who are weak and oppressed. Islam-critics seek to present a view of violence and hate on behalf of Quran, however, when the verse is examined carefully in a correct context, their deceit is clearly exposed.

Dr. Maher Hathout (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.50) comments on verse 4:76 by saying:
This verse is related to the two preceding verses (see 4:74-75) where it was stated that those who fight for God’s cause would be rewarded whether they are victorious or slain. Fighting for God’s cause includes the liberation of the oppressed, meaning the helpless men and women who are yearning and praying for freedom. The believers fight for God’s cause, and the disbelievers fight for the sake of their idols. An idol may be taken conceptually. For example, evil or greed may figuratively be construed as idols. The believers should put all their trust in God the Almighty and Powerful and fear not the disbelievers and their evil plans. Evil plans are always inferior to goodness. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.50)

Quran 5:33
Verse states:
The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter (YUSUF ALI Translation, Quran 5:33)

The verses before and after 5:33 are not usually quoted, as 5:32 prohibits murder and 5:34 encourages forgiveness.

On that account: We ordained for the Children of Israel that if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land. The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful. (YUSUF ALI Translation, Quran 5:32-34)

The verse mentions “The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land ” is either execution, OR crucifixion, OR the cutting off of hands and feet from opposite sides, OR exile from the land. This is the punishment for waging war against the Prophet of God and spreading corruption. Four kinds of punishment are mentioned based upon the gravity of the crime. As Muhammad F. Malik writes in his translation of this verse:

The punishment for those who wage war against Allah and His Rasool and strive to create mischief in the land is death or crucifixion or the cutting off their hands and feet from opposite sides or exile from the land (based on the gravity of their offence)… (Malik, Al-Qur’an: Guidance for Mankind)

Therefore stealing may not result in execution but cutting of hand. Similarly, killing an innocent person may not result in exile from the land but execution. Verses 5:32 and 5:34 must also be taken in consideration, which condemns killing of innocent and takes into account repentance.

Quran 9:29
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (YUSUF ALI Translation, Quran 9:29)

This verse is referring to the Islamic Concept called “Jizya”, which Shaikh Sayed Sabiq in the Fiqh Alsunna (a commonly used source of fiqh[rulings (Fatwa) of Muslim Islamic jurists]), describes as “the underlying root of the word jizya is jaza, and defines it as “A sum of money to be put on anyone who enters the themah (protection and the treaty of the Muslims) from the people of the book“.

It is usually portrayed by certain critics that jizya is a mechanism for discriminating non-muslims in an Islamic-society. This is a common misconception; jizya is a political method dealing with finance.

One of the main pillars of Islam is called Zakat (Muslims whose wealth is above a certain limit must pay a percentage of it (in most cases 2.5%) to the poor and needy). Islam does not “force” upon non-muslims to follow one of it’s main pillar. This certainly quietens some critics who would otherwise be accusing Islam of imposing itself on them. Just like in a non-muslim society muslims pay tax, likewise non-muslims are obliged to pay certain percentage of their money to the Islamic State. It is quite hypocritical of non-muslims to criticize Jizya, whilst, in non-muslims countries muslims have to pay tax. If tax is justified then so should jizya be.

Regarding the amount of jizya Shaykh Abu’l-Hasan Al-Mawardi (d. 1058CE) writes in his book Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-Ha Publishers Ltd. 1996, pp. 209-210:

“The fuqaha (Jurists) differ as to the amount of the Jizya. Abu Hanifa considers that those subject to this tax are of three kinds: the rich from whom forty-eight dirhams are taken; those of average means from whom twenty four are taken, and the poor from whom twelve dirhams are taken: he thus stipulated the minimum and maximum amounts and prohibits any further judgement on behalf of those responsible for its collection. Malik, however, does not fix its minimum and maximum amount and considers that those responsible should make their own judgement as to the minimum and maximum. Ash-Shafi’i considers that the minimum is a dinar, and that it is not permitted to go below this while he does not stipulate the maximum, the latter being dependant on the ijtihad (judgement) of those responsible: the Imam, however, should try to harmonise between the different amounts, or to exact an amount in accordance with people’s means.”

In conclusion, this verse refers to a non-muslim who doesn’t pay poll-tax in Islamic State and thus does not contribute to the financial needs of the territory. It is generally agreed by the four major Jurists that jizya money is based upon one’s income. We ought also not forget that muslims are also obliged to pay Zakat.

Some critics try to pose the conception that the verse ought to be translated as “Kill those who believe…” instead of “Fight those who believe…” They claim since the verse uses the arabic word Qateloo, which comes from the root word Qaatil. However, there is derivitive field in arabic, when prefix and suffix are added, it determines the defination of verse in context. If it meant to say kill, verse would have said uqtulo or Uqtul.

According to the Ectaco English-Arabic Online Dictionary, in arabic words for “Fight” are:

N مقاومة, شجار, مباراة في المِكمة, صراع, وغى, عراك, مناوشة, كفاح, نضال, مِكمة,
V
حارب, قاتل, تقاتل, تبارز, كافح, ناضل, ِكم, خاض معركة, قاوم [Source ]
Note: As the dictionary testifies one of the word for Fight is Qaatil (in a verb). Furthermore, in english, word Qaatil is translated thus:
A DEADLY, LETHAL, VITAL, MURDERED, MURDEROUS,
N KILLER, MANSLAYER, MURDERER, ASSASSIN,
V BATTLE, COMBAT, ENGAGE, FIGHT, WAR [
Source ]

So Fight indeed is a correct translation, in a context of a VERB. Also the jizya is only upon livings, dead people cannot pay money. Therefore “kill until they pay jizya” would also have logical contradictions, as killing would cause jizya to be abolished.

Quran 8:12-13 and 8:17
Anti-Islam websites quote this verse as:
“I will instill terror into the hearts of the unbelievers. Smite ye above their necks and smite all their finger tips off them. This because they contend against God and his apostle…”

Let’s read verses from 8:12-16:

When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger. That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment. That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire. O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey’s end. (PICKTHAL Translation, Quran 8:12-16)

Hence when read in its textual context the verse is referring to smiting in the time of BATTLE. Now let’s read 8:17 which is presented in absence of 8:14-16:

Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower. (PICKTHAL Translation, Quran 8:12-16)

Verses 8:12-17 are in the context of Battle Of Badr. Ansar Al-’Adl ( Source ) comments on 8:12-13:
“The historical context is that this verse was revealed at the Battle of Badr, a battle in which the pagans of Makkah traveled over 200 miles to destroy the Muslims of Madinah. The Pagans of Makkah had an army of about 1000 while the Muslims were only 300 followers. The Prophet Muhammad ((peace be upon him)) and his followers had suffered severe persecutions and torture for 13 years in the city of Makkah. Having fled from Makkah to the safety of Madinah, they found that they were once again threatened.”

Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 219-220, says:

“When the fierce engagement grew too hot he (Prophet Muhammed) again began to supplicate his Lord saying: “O Allâh! Should this group (of Muslims) be defeated today, You will no longer be worshipped.”…. Immediate was the response from Allâh, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions. The Noble Qur’ân observes:

And recall when your Lord inspired the angels: “Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved.” [8:12]”

Furthermore, 8:19 says:
(O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His Guidance). (PICKTHAL Translation, Quran 8:19)

It is obvious from historical and textual context therefore that the verse in no sense promote killing of innocents. Verse 8:19 reaches out a hand of peace towards the Qureysh despite their aggression.

Quran 5:51
Translation of PICKTHAL is usually quoted:
O ye who believe! Take not the Jews and the Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk. (PICKTHAL Translation Quran 5:51)

The arabic word Awliya used in 5:51 is mistranslated by PICKTHAL and other major translators. More accurate translation of the word Awliya would be “Protector” , “allies” or “intimate friends”. Dr. Muzammil Siddiqi says [ Source ]

“In the verse you quoted, the word “Awliya” is used. It is a plural and its singular is “wali”. The correct translation of the word “”wali”” is not “friend” but it is someone who is very close and intimate. It is also used to mean “guardian, protector, patron, lord and master.”

In addition, according to Ectaco Online Dictionary, root word of Awliya (Al-wali الولي) means:

N PROTECTOR

Whilst according to the same dictionary words for friends in arabic are:
N صديق, رفيق, زميل, نصير, الصاحبي عضو من جماعة المهتزين, الرفيق,
V
صادق, آزر
[
Source ]

Al-Wali and awliya are NOT mentioned in the above list of friends.

However, according to the same dictionary, an Arabic word for protector is الولي (the wali):

N الحامي, المدافع, الولي, النصير, الواقية أداة للوقاية من اّذى, الوصي على العرش
[
Source ]

Allah says that Allah alone is the Auliya (in a sense of a protector):
The likeness of those who take Auliyâ’ (protectors and helpers) other than Allâh is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider’s house; if they but knew. (Al-’Ankabut 29:41)

Or have they taken (for worship) Auliyâ’ (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. (Ash-Shura 42:9)

The word Auliya is also used as a substitiotion for God/Lord:

Say (O Muhammad SAW): “Who is the Lord of the heavens and the earth?” Say: “(It is) Allâh.” Say: “Have you then taken (for worship) Auliyâ’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allâh partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allâh is the Creator of all things, He is the One, the Irresistible.” (Ra’d 13:16)

Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allâh’s Messengers, ‘Iesa (Jesus), son of Maryam (Mary), etc.] as Auliyâ’ (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allâh Islâmic Monotheism). (Al-Kahf 18:102)

Verily, they can avail you nothing against Allâh (if He wants to punish you). Verily, the Zâlimûn (polytheists, wrong-doers, etc.) are Auliyâ’ (protectors, helpers, etc.) to one another, but Allâh is the Walî (Helper, Protector, etc.) of the Muttaqûn (pious – see V.2:2). (Al-Jathiyah 45:19)

Or have they taken (for worship) Auliyâ’ (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. (Ash-Shura 42:9)

Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. (Az-Zumar 39:3)

Quran 9:111
Verses 9:111-112 states:
Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur’an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme. Those that turn (to Allah) in repentance; that serve Him, and praise Him; that wander in devotion to the cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah;- (These do rejoice). So proclaim the glad tidings to the Believers. (YUSUF ALI Translation, Quran 9:111-112)

As we read in Quran limits set by Allah are: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” (Yusuf Ali Translation, Quran 2:190).

Thus in the light of 2:190 it can be easily understood that the verse teaches self-defense in a form of a physical jihad (striving in the path of Allah). Let us also remember the rest of context of Chapter 9, which we have discussed before in 9:5 and 9:29.

Part 2: Providing accurate picture of Islam

Quran preaches peace
Unsurprisingly, Islam-critic shy away from posting verses of the Quran, which preaches peace. By bombarding verses out of their context or using dubious translations they seek to give the impression that a book such as Quran leaves no place for peace.

Can Muslim and non-Muslim co-exist?
One of the common misconception is that Quran teaches that either non-muslim must be forced to become Muslim or they must be put to death. They justify themselves by misquoting verses, most of which we have discussed in this article. Now, let’s examine what Quran really says, does Quran allow non-Muslim to keep their religion? One whole chapter is dedicated in Quran to this topic called Surah Kafiroon (Chapter THE DISBELIEVERS):

Say: O disbelievers! I worship not that which ye worship; Nor worship ye that which I worship. And I shall not worship that which ye worship. Nor will ye worship that which I worship. Unto you your religion, and unto me my religion. (PICKTHAL Translation, Quran 109:1-6)

The chapter gives crystal-clear evidence of “let and let live”. Quran states “Unto you your religion, and unto me my religion”. Thus no enforcement of religion by sword or otherwise is suggested in Islam. Furthermore, Quran says that there is no compulsion in religion; non-Muslims do not have to become Muslims against their wishes:

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. (PICKTHAL Translation, Quran 2:256)

Does Quran not say kill (innocent) non-believers?
Murder is a grave sin in Islam, Quran says in 5:32:

For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah’s Sovereignty), but afterwards lo! many of them became prodigals in the earth. (PICKTHAL Translation, Quran 5:32)

As Quran points out killing an innocent being is like killing an entire humanity, which naturally leaves no place for killing innocents. It must be pointed out that Quran states “…whosoever killeth a human being…”, thus referring to a human being and not simply restricted to Muslims.

Quran also says:
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped. (PICKTHAL Translation, Quran 17:33)

Quran emphasizes not to slay unjustly!

Does Quran not states to hate non-Muslims and treat them unjustly?
This is another common misconception, Quran itself describes how ought a Muslim to a treat non-Muslims:

Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. (PICKTHAL Translation, Quran 60:8)

Quran states to deal KINDLY and JUSTLY with those who don’t fight us. It does not only order Muslims “not to live and let live” but to even go a step further in living peacefully and deal with them kindly and justly.

Another verse says:
O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do. Allah hath promised those who believe and do good works: Theirs will be forgiveness and immense reward. (PICKTHAL Translation, Quran 5:8-9)

Allah emphasizes not to let hatred of people prevent them from upholding justice.

Does Quran not say to wage war with non-Muslims for any reason possible?
Quran states:

To those against whom war is made, permission is given (to fight), because they are wronged;– and verily, Allah is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, “our Lord is Allah”. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). (YUSUF ALI Translation, Quran 22:39-40)

There are reasons for which permission of war is given is mentioned in the verse as those have been wronged and “expelled from their homes in defiance of right” because they are Muslim. Quran also calls upon its followers not to transgress limits:

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. (YUSUF ALI Translation, Quran 2:190)

We Conclude with the following verse of the Quran:

How should ye not fight for the cause of Allah and (for the cause) of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! [4:75]

 

 

And Allah knows best..

“I have fabricated things against God” is a Lie Against Prophet Muhammed Peace Be Upon Him.

Some pathetic non-Muslims use unreliable quotes from unreliable books. They quote the following from Al-Tabari’s book:

 

“I have fabricated things against God and have imputed to Him words which He has not spoken.”
~MUHAMMAD (Al-Tabari 6:111)

Response:

This is in fact such a weak and stupid argument made by some Christians , and they desperately and shamelessly use it to disprove the prophethood of Muhammed.

For starter, who is Tabari ?!  Tabari  was a HISTORIAN not a scholar, so he does not verify the narrations as we will read in the introduction of his book. Anyway, Islamic historians would simply compile all the known narrations about a certain event, regardless of how authentic or reliable each of those narrations were. They would copy the Isnads (chains of transmitters) into their books, in order that the Muhaditheen (scholars of Hadith) could determine which narration was Sahih/Hasan (authentic/good) and which was Dhaeef (weak) or even Mawdoo (fabricated). In other words, the historians compiled the narrations, and the Muhaditheen authenticated them. Therefore, based on the above, we find that Tareekh at-Tabari is simply a COLLECTION OF NARRATIONS on certain events; some of these narrations are ACCURATE, whereas others are NOT. The authenticity of each narration depends on the Isnad (chain of transmitters): if the narration was transmitted by reliable narrators, then it would be accepted as valid, but if it was transmitted by unreliable people, then the narration was to be disregarded. Tabari says in a disclaimer in the introduction of his book:

 “I shall likewise mention those (narrators) who came after them, giving additional information about them. I do this so that it can be clarified whose transmission (of traditions) is praised and whose information is transmitted, whose transmission is to be rejected and whose transmission is to be disregarded…The reader should know that with respect to all I have mentioned and made it a condition to set down in this book of mine, I rely upon traditions and reports which have been transmitted and which I attribute to their transmitters. I rely only very rarely upon (my own) rationality and internal thought processes. For no knowledge of the history of men of the past and of recent men and events is attainable by those who were not able to observe them and did not live in their time, except through information and transmission produced by informants and transmitters. This knowledge cannot be brought out by reason or produced by internal thought processes. This book of mine may contain some information mentioned by me on the authority of certain men of the past, which the reader may disapprove of and the listener may find detestable, because he can find nothing sound and no real meaning in it. In such cases, he should know that it is not my fault that such information comes to him, but the fault of someone who transmitted it to me. I HAVE MERELY REPORTED IT as it was reported to me.(Tareekh at-Tabari, Vol.1, Introduction)” [ http://www.ahlelbayt.com/articles/islam/tabari ]    

 

So this quote is a LIE against Prophet Muhammad (peace be upon him), not just that, but there were many lies invented by the hypocrites from among the Jews in order to REJECT prophet Muhammed. The people were certain that Prophet Muhammad (peace be upon him) was the awaited one and to defend themselves, the hypocrites from the Jews invented such lies.

Inventing lies is not a big problem for the liars, this is their job. For example, the Prophet once recited some Surahs(verses from Quran) to the pagans in Makkah and prostrated to God Almighty at the end. The pagans who were speechless at the beauty of the recitation also prostrated. When the news spread to the leaders of the pagans, they were upset and were looking to take action against those pagans who had prostrated. In order to defend themselves, those pagans lied that Prophet Muhammad (peace be upon him) had said good things about their false gods. The lie was made to defend themselves.

If these Christians feel that the hypocrites were telling the truth and he really praised the pagan gods, then he must also accept the hypocrites around Prophet Jesus (peace be upon him) who claimed the same for Prophet Jesus (peace be upon him).

Just like the hypocrites invented lies against the Prophets of the Old Testament (sinners, rapists, killers, incest performers, idol worshippers, nudists etc), they invented lies against Prophet Muhammad (peace be upon him) but the difference is that Muslims have rejected these hypocrites and have thrown them of their books .

Another thing, Muhammed peace be upon him was SINCERE, and he was called ”The Trustworthy” and “Truthful” before his prophethood, so how can he fabricate things on God, doesn’t make any sense, dose it ?!

Christians’ conclusion that Prophet Muhammad (peace be upon him) had Satan behind him just reminds one of the story of Lazarus when Prophet Jesus (peace be upon him) raised him from death by the permission of God Almighty. The hypocrites around him stated that “the devil was behind him”. Such allegations have been labeled at Prophet Muhammad (peace be upon him) as well and it is no surprise at all.

 

So this argument that Prophet Muhammad (peace be upon him) openly said that he lied is just PATHETIC and CHILDISH as can be seen. Making use of the weakest of weak narrations is the job of the HYPOCRITES.

 

I bear witness there’s no god but Allah, and Muhammed is his final messenger..

 

And Allah knows the best..