Can we question ALLAH & Islam?

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1. Louie the Lip | November 20, 2012 at 9:31 pm

   Responses to Lying Muslim Apologetics

   “Everybody lies at some point in their life. It’s not just Muslims!”

   Yes, unfortunately (as has already been pointed out in our conclusion) that is probably true. However, Islam is the only faith that makes it a religious and holy obligation.

   “Taqiyya doesn’t apply to all Muslims. Its a Shi’ite concept”

   Not true. We have already cited several verses in the Qur’an which condone lying and deception, and many Sunni scholars have validated its place within main-stream Islam. Furthermore, in the inquisition miḥna during the Caliphate of al-Ma’mun, a number of Sunni scholars used taqiyya, attesting to the Qur’an as having been created despite believing the opposite.[1]

   “Taqiyya is only allowed to save your life or in times of war”

   True. But you will notice that in this article we are not discussing the strict definition of Taqiyya, but Islamic deception in general. You can be rest assured that lying in Islam is certainly not restricted to only those two situations. For example, Muhammad permitted a Muslim to “say what he likes” i.e. to lie in order to kill Ka’b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.[2][3] This is a clear case of Lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are allowed to use deception (and even murder) if it will help in silencing criticism of Islam.

   1. ↑ Virani, Shafique. The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation (New York: Oxford University Press), 2007, p.48.
   2. ↑ “Narrated Jabir: The Prophet said, “Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).” Muhammad bin Maslama replied, “Do you like me to kill him?” The Prophet replied in the affirmative. Muhammad bin Maslama said, “Then allow me to say what I like.” The Prophet replied, “I do (i.e. allow you).”" – Sahih Bukhari 4:52:271
   3. ↑ “Narrated Jabir bin ‘Abdullah: Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” [...] So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. ” have never smelt a better scent than this. Ka’b replied. “I have got the best ‘Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.”" – Sahih Bukhari5:59:369

   Jesus Messiah, the WORD of God, when speaking to the Jews of his day said:

   John 8:43-47
   43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? 47 Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God.”
   Speaking the Truth is of God! Lying is of the Devil!

   Lying (Taqiyya and Kitman)

   Question:

   Are Muslims permitted to lie?

   Summary Answer:

   Muslim scholars teach that Muslims should generally be truthful to each other, unless the purpose of lying is to “smooth over differences.”

   There are two forms of lying to non-believers that are permitted under certain circumstances, taqiyya and kitman. These circumstances are typically those that advance the cause Islam – in some cases by gaining the trust of non-believers in order to draw out their vulnerability and defeat them.

   The Qur’an:
   Qur’an (16:106) – Establishes that there are circumstances that can “compel” a Muslim to tell a lie.

   Qur’an (3:28) – This verse tells Muslims not to take those outside the faith as friends, unless it is to “guard themselves.”

   Qur’an (9:3) – “…Allah and His Messenger are free from liability to the idolaters…” The dissolution of oaths with the pagans who remained at Mecca following its capture. They did nothing wrong, but were evicted anyway.

   Qur’an (40:28) – A man is introduced as a believer, but one who must “hide his faith” among those who are not believers.

   Qur’an (2:225) – “Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts” The context of this remark is marriage, which explains why Sharia allows spouses to lie to each other for the greater good.

   Qur’an (66:2) – “Allah has already ordained for you, (O men), the dissolution of your oaths”

   Qur’an (3:54) – “And they (the disbelievers) schemed, and Allah schemed (against them): and Allah is the best of schemers.” The Arabic word used here for scheme (or plot) is makara, which literally means deceit. If Allah is deceitful toward unbelievers, then there is little basis for denying that Muslims are allowed to do the same. (See also 8:30 and 10:21)

   Taken collectively these verses are interpreted to mean that there are circumstances when a Muslim may be “compelled” to deceive others for a greater purpose.

   From the Hadith:

   Bukhari (52:269) – “The Prophet said, ‘War is deceit.’” The context of this is thought to be the murder of Usayr ibn Zarim and his thirty unarmed men by Muhammad’s men after he “guaranteed” them safe passage (see Additional Notes below).

   Bukhari (49:857) – “He who makes peace between the people by inventing good information or saying good things, is not a liar.” Lying is permitted when the end justifies the means.

   Bukhari (84:64-65) – Speaking from a position of power at the time, Ali confirms that lying is permissible in order to deceive an “enemy.”

   Muslim (32:6303) – “…he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).”

   Bukhari (50:369) – Recounts the murder of a poet, Ka’b bin al-Ashraf, at Muhammad’s insistence. The men who volunteered for the assassination used dishonesty to gain Ka’b's trust, pretending that they had turned against Muhammad. This drew the victim out of his fortress, whereupon he was brutally slaughtered despite putting up a ferocious struggle for his life.

   From Islamic Law:

   Reliance of the Traveler (p. 746 – 8.2) – “Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, it is permissible to lie if attaining the goal is permissible (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), and obligatory to lie if the goal is obligatory… it is religiously precautionary in all cases to employ words that give a misleading impression…

   “One should compare the bad consequences entailed by lying to those entailed by telling the truth, and if the consequences of telling the truth are more damaging, one is entitled to lie.

   Additional Notes:

   Muslims are allowed to lie to unbelievers in order to defeat them. The two forms are:

   Taqiyya – Saying something that isn’t true.

   Kitman – Lying by omission. An example would be when Muslim apologists quote only a fragment of verse 5:32 (that if anyone kills “it shall be as if he had killed all mankind”) while neglecting to mention that the rest of the verse (and the next) mandate murder in undefined cases of “corruption” and “mischief.”

   Though not called Taqiyya by name, Muhammad clearly used deception when he signed a 10-year treaty with the Meccans that allowed him access to their city while he secretly prepared his own forces for a takeover. The unsuspecting residents were conquered in easy fashion after he broke the treaty two years later, and some of the people in the city who had trusted him at his word were executed.

   Another example of lying is when Muhammad used deception to trick his personal enemies into letting down their guard and exposing themselves to slaughter by pretending to seek peace. This happened in the case of Ka’b bin al-Ashraf and again later against Usayr ibn Zarim, a surviving leader of the Banu Nadir tribe, which had been evicted from their home in Medina by the Muslims.

   At the time, Usayr ibn Zarim was attempting to gather an armed force against the Muslims from among a tribe allied with the Quraish (against which Muhammad had already declared war). Muhammad’s “emissaries” went to ibn Zarim and persuaded him to leave his safe haven on the pretext of meeting with the prophet of Islam in Medina to discuss peace. Once vulnerable, the leader and his thirty companions were massacred by the Muslims with ease, belying the probability that they were mostly unarmed, having been given a guarantee of safe passage (Ibn Ishaq 981).

   Such was the reputation of Muslims for lying and then killing that even those who “accepted Islam” did not feel entirely safe. The fate of the Jadhima is tragic evidence for this. When Muslim “missionaries” approached their tribe one of the members insisted that they would be slaughtered even though they had already “converted” to Islam to avoid just such a demise. However, the others were convinced that they could trust the Muslim leader’s promise that they would not be harmed if they simply offered no resistance. (After convincing the skeptic to lay down his arms, the unarmed men of the tribe were quickly tied up and beheaded – Ibn Ishaq 834 & 837).

   Today’s Muslims often try to justify Muhammad’s murder of poets and others who criticized him at Medina by saying that they broke a treaty by their actions. Yet, these same apologists place little value on treaties broken by Muslims. From Muhammad to Saddam Hussein, promises made to non-Muslim are distinctly non-binding in the Muslim mindset.

   Leaders in the Arab world routinely say one thing to English-speaking audiences and then something entirely different to their own people in Arabic. Yassir Arafat was famous for telling Western newspapers about his desire for peace with Israel, then turning right around and whipping Palestinians into a hateful and violent frenzy against Jews.

   The 9/11 hijackers practiced deception by going into bars and drinking alcohol, thus throwing off potential suspicion that they were fundamentalists plotting jihad. This effort worked so well, in fact, that even weeks after 9/11, John Walsh, the host of a popular American television show, said that their bar trips were evidence of ‘hypocrisy.’

   The transmission from Flight 93 records the hijackers telling their doomed passengers that there is “a bomb on board” but that everyone will “be safe” as long as “their demands are met.” Obviously none of these things were true, but these men, who were so intensely devoted to Islam that they were willing to “slay and be slain for the cause of Allah” (as the Qur’an puts it) saw nothing wrong with employing Taqiyya in order to facilitate their mission of mass murder.

   The Islamic Society of North America (ISNA) insists that it “has not now or ever been involved with the Muslim Brotherhood, or supported any covert, illegal, or terrorist activity or organization.” In fact, it was created by the Muslim Brotherhood and has bankrolled Hamas. At least nine founders or board members of ISNA have been accused by prosecutors of supporting terrorism.

   Prior to engineering several deadly terror plots, such as the Fort Hood massacre and the attempt to blow up a Detroit-bound airliner, American cleric Anwar al-Awlaki was regularly sought out by NPR, PBS and even government leaders to expound on the peaceful nature of Islam.

   The near absence of Qur’anic verse and reliable Hadith that encourage truthfulness is somewhat surprising, given that many Muslims are convinced that their religion teaches honesty. In fact, it is because of this ingrained belief that many Muslims are quite honest. When lying is addressed in the Qur’an, it is nearly always in reference to the “lies against Allah” – referring to the Jews and Christians who rejected Muhammad’s claim to being a prophet.

   Finally, the circumstances by which Muhammad allowed a believer to lie to a non-spouse are limited to those that either advance the cause of Islam or enable a Muslim to avoid harm to his well-being (and presumably that of other Muslims as well). Although this should be kept very much in mind when dealing with matters of global security, such as Iran’s nuclear intentions, it is not grounds for assuming that the Muslim one might personally encounter on the street or in the workplace is any less honest than anyone else.

   Taqqiya
   The following excerpts are from The Mosque Exposed by Sam Solomon, a former imam and Islamic lawyer who converted to Christianity and is now residing in the UK, and E. Alamaqdisi, a prolific writer and debater, and a regular contributor to many Internet sites on the complex subject of Islam and its teachings. They also wrote Modern Day Trojan Horse: Al-Hijra, The Islamic Doctrine of Immigration, Accepting Freedom or Imposing Islam?
   Despite the overtly cruel, harsh and intolerant Qur’anic views towards the ‘others,’ namely Jews and Christians, there are injunctions in the Qur’an that enable the Islamic community to disguise, play down, and, when necessary, deny both the intensity and validity of these anti-Semitic and anti-Christian teachings of its religious system.[1]
   [Takiyya] permeates almost all the activities and dealings of Muslims within non-Muslim societies…[1]
   Takiyya means “caution, fear, or disguise.” It permits the suspension, as the need arises, of almost any or all religious requirements–including a total denial of faith–when fearing threat, injury or compulsion of any kind in a non-Muslim society, or even in a Muslim society.[1]
   Kitman
   Kitman is close to Taqqiya but rather than outright dissimulation, it consists in telling only part of the truth, with “mental reservation” justifying the omission of the rest (adjustment, deception etc, anything short of a full-blown lie). For example when a Muslim maintains that “jihad” really means “a spiritual struggle” and fails to add that this particular definition is an 11th century invention that originated from a fabricated hadith which is universally rejected by Islamic scholars, he misleads by holding back the true violent nature of jihad, and is therefore practicing “kitman.” Another example would be the insistence of a Muslim apologist that “of course” there is the freedom of conscience in Islam, followed by quoting the Qur’anic verse “There shall be no compulsion in religion.” The impression given is false, for there has been no mention of the Islamic doctrine of abrogation, or naskh.
   Conditions to lie set by Muhammad
   In his Sira, Muhammad authorized lying to improve the chances of successful assassinations, for example in the case of Shaaban Ibn Khalid al-Hazly and Bin Kaab.
   Muhammad said: “Lying is wrong, except in three things: the lie of a man to his wife to make her content with him; a lie to an enemy, for war is deception; or a lie to settle trouble between people” [Ahmad, 6.459. H]
   Humaid b. ‘Abd al-Rahman b. ‘Auf reported that his mother Umm Kulthum daughter of ‘Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle (may peace be upon him), as saying that she heard Allah’s Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).
   Sahih Muslim 32:6303
   Quran verses about Taqqiyah

   A Muslim does not have to maintain his oath (faith) as long as what’s in his heart is true
   Qur’an 2:225
   Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.
   Qur’an 3:28
   Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith – but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..
   Qur’an 16:106
   Qur’an 77:38 and Qur’an 9:5 allows the Muslim to use any stratagem. A common Muslim defense is that this applies ‘only in war’ However as has been demonstrated, Muslims are always at war. Considering that non-believers can not be friends with Muslims. Therefore any relations can only be governed by enmity or truce. Also, Considering the Muslims are allowed to break a truce whenever they choose without prior warning (very dishonourable conduct) as per Treaties, I would have to argue that Muslims are constantly at war.
   Explanation of Qur’an verses about Taqqiya (Sunni Scholar)
   According to Ibn Kathir (d. 1373) and the hadith, Surah al-Imran 3:28 mentions Taqqiya.
   (unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda’ said, “We smile in the face of some people although our hearts curse them. Al-Bukhari said that Al-Hasan said, “The Tuqyah is allowed until the Day of Resurre ction. Allah said,
   The Prohibition of Supporting the Disbelievers
   Tafsir Ibn Kathir
   According to Al-Suyuti (d. 1505) Quran, Surah al-Imran 3:28 mentions Taqqiya.
   Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.
   Tafsir al-Jalalayn
   Tafsir Al-Suyuti
   Hadiths related to lying
   General Lying
   The following seems to say that a person can knowingly get two of his friends to lie about the consent given by a woman and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally:
   Narrated Abu Haraira:
   Allah’s Apostle said, “A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted.” The people said, “How will she express her permission?” The Prophet said, “By keeping silent (when asked her consent).” Some people said, “If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.”
   Sahih Bukhari 9:86:100, See also: Sahih Bukhari 9:86:98 and Sahih Bukhari 9:86:101
   For more accuracy in translation, the Arabic for the above hadith is:
   حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ
   Sahih Bukhari – Hadith #6570, or see screenshot
   The actual translation is:
   “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: “A virgin feels shy”. He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”
   Sahih Bukhari 9:86:101 adds an extra clause “and then she attains the age of puberty”, which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.
   For more Islamic sources and information about consent in marriage, see: Forced Marriage.

   Lying in War
   “Narrated Ka’b ibn Malik: When the Prophet (salla Allahu ‘alayhi wa sallam) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: War is deception.”
   Abu Dawud 14:2629 , Abu Dawud 14:2631
   Narrated Abu Huraira: The Prophet said, “Khosrau will be ruined, and there will be no Khosrau after him, and Caesar will surely be ruined and there will be no Caesar after him, and you will spend their treasures in Allah’s Cause.” He called, “War is deceit’.
   Sahih Bukhari 4:52:267, See also: Sahih Bukhari 4:52:268, and Sahih Bukhari 4:52:269

   Muslims scholars and companions of Muhammad on Taqiyyah

   “Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, it is permissible to lie if attaining the goal is permissible (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), and obligatory to lie if the goal is obligatory… it is religiously precautionary in all cases to employ words that give a misleading impression…[2]
   Reliance of the Traveler, p. 746 – 8.2 (Shaffi Fiqh)
   Al-Tabari’s (d. 923) famous tafsir (exegesis of the Koran) is a standard and authoritative reference work in the entire Muslim world. Regarding 3:28, he writes:
   “If you [Muslims] are under their [infidels'] authority, fearing for yourselves, behave loyally to them, with your tongue, while harboring inner animosity for them. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.” Regarding 3:28,
   Tabari
   Ibn Kathir (second in authority only to Tabari) writes,
   “Whoever at any time or place fears their [infidels'] evil may protect himself through outward show.”[3]
   As proof of this, he quotes Muhammad’s close companion, Abu Darda, who said,
   “We smile in the face of some people [non-Muslims] while our hearts curse them”[3]
   Another companion, al-Hassan, said,
   “Doing taqiyya is acceptable till the Day of Judgment [i.e., in perpetuity].[3]
   A recent fatwa from Sheikh Muhammed Salih Al-Munajjid’s Islam Q&A.
   This verse [Adwa’ al-Bayaan, 2/98,99 ] explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but in cases of fear and taqiyah it is permissible to make friends with them, as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice. It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them
   What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar
   Islam Q&A, Fatwa No. 59879
   References
   1. ↑ 1.0 1.1 1.2 Solomon, S. & E. Alamaqdisi. (2007) The Mosque Exposed. (p. 58). Charlottesville, VA: ANM Press.
   2. ↑ Taqiyah – Encyclopedia of the Middle East
   3. ↑ 3.0 3.1 3.2 The Prohibition of Supporting the Disbelievers – Tafsir Ibn Kathir
   4. ↑ Ahmad Ibn Naqib al-Misri, The Reliance of the Traveller, translated by Nuh Ha Mim Keller, Amana publications, 1997, section r8.2, page 745.

   Reply
   • plum | November 22, 2012 at 7:44 am

     Hi Butt Sniffer, now here you have lied as I think you are also a simpleton.
     Islam is about peace but peace cannot be achieved when there is injustice in one’s country, correct?
     So, first you have to fight against injustice, right? And that is what Islam is about! Now, let us talk about your true religion.
     What is it?

     Regards

     Plum

     Reply
     • Louie the Lip | November 22, 2012 at 5:52 pm

       MUTT & THE BUTT SNIFFERS

       FARTING IN THE MOSQUE

       PART 1

       A Fartwa on farting in the mosque
       by SHEIKYERMAMI on AUGUST 31, 2009
       Islam Q & A:

       She passes wind(FARTS) continually; does this mean she cannot go to the mosque?
       Am I not allowed to pray in the mosque, because I suffer from constant emission of wind (FARTING) that does not have a smell? How often do I have to do wudoo’ in order to offer obligatory and naafil prayers?.
       •
       PART 2
       •
       Praise be to Allaah.

       Firstly:

       Emission of wind (FARTING) invalidates wudoo’, because of the report narrated by al-Bukhaari (135) from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No prayer will be accepted from one who is in a state of minor impurity until he does wudoo’.” A man from Hadramawt said: What is minor impurity, O Abu Hurayrah? He said: Breaking wind (FARTING) silently or loudly.
       •
       PART 3
       •
       2 WAYS TO FART

       Breaking wind (FARTING) is of two types:
       1.
       Where there is a time when it stops, such as if it was coming out, then it stops for a while during which one can do wudoo’ and pray. In this case, you have to do wudoo’ and pray during the time when it stops.
       •
       • PART 4

       THE SECOND WAY TO FART
       2.

       Where it is continual (FARTING) and there is no time when it stops, rather it may come out at any time. In this case you should do wudoo’ for every prayer after the time for that prayer begins, and pray the obligatory prayer and whatever naafil prayers you want with this wudoo’, and whatever wind comes out will not affect you, even if that is during prayer.
       •
       MO-HAM-MAD HATER OF FARTS

       Volume 1, Book 4, Number 137:
       Narrated Abu Huraira:

       Allah’s Apostle said, “The prayer of a person who does Hadath (passes, urine, stool or wind) (FARTING, PISSING or SHITTING) is not accepted till he performs (repeats) the ablution.” A person from Hadaramout asked Abu Huraira, “What is ‘Hadath’?” Abu Huraira replied, ” ‘Hadath’ means the passing of wind (FARTING) from the anus.”

       Note: Ritualistic cleaning is necessary after farting.
       •
       TO ALL YOU BUTT-SNIFFERS

       “Allaah intends for you ease”

       [al-Baqarah 2:185]

       “and has not laid upon you in religion any hardship”

       If what comes out (FART) has an unpleasant smell, it is not permissible for you to go to the mosque, because of the annoyance that this will cause to the worshipers and the angels.
       [al-Hajj 22:78].

       End quote.
       •
       BIG FART

       It says in Fataawa al-Lajnah al-Daa’imah (5/411):

       The basic principle is that emission of wind (FARTING) invalidates wudoo’, but if it comes out of a person constantly, he has to do wudoo’ for each prayer when he wants to pray, then if it (FART) comes out of him whilst he is praying, it will not invalidate the prayer and he has to continue his prayer until he completes it, as a concession from Allah to His slaves and so as to relieve them of hardship, as Allah says (interpretation of the meaning):

       WHY MUSLIMS CAN’T EAT CABBAGE & BACON (fart, fart, fart)

       Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
       If a person cannot remain in a state of purity for the length of the prayer, he should do wudoo’ and pray, and it will not matter if anything comes out of him during the prayer, and this wudoo’ will not be invalidated by that, according to the consensus of the imams. The most he has to do is do wudoo’ for each prayer.

       End quote from Majmoo’ al-Fataawa, 21/221.

       Reply
2. Louie the Lip | November 19, 2012 at 5:22 pm

   DR MUHAMMAD, I PRESUME?
   His Quack Cures

   Narrated Abu Huraira:

   The Prophet said

   “If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.”

   (Sahih Al-Bukhari: Volume 4, Book 54, Number 537)

   Why is Muhammad making sure with his instruction that the fly gets a full body ablution in your drink, transferring the maximum number of bacteria and diseases into it?

   Here is what the medical world says:

   There are many bacteria and parasites that infest the fly, making flies a major factor in spreading many diseases by touching surfaces with their legs or their saliva. After walking on much excrement, flies may carry up to as many as 6 million bacterias on their feet. SO BE WARY OF FOODS THAT HAVE BEEN TOUCHED BY A FLY!

   … A well fed fly defecates at least once every 5 minutes! (MUST BE A MUSLIM FLY)

   Another website has this to say about flies:

   … The two-winged flies constitute a larger order of insects and well over 110,000 different species are known throughout the world. This group forms one of the most highly specialized of insect orders and many species are of the utmost significance in regard to human welfare. If there is anything as “harmless as a fly”, it is certainly not the common housefly or any of its relatives.

   Diseases, e.g., malaria, dysentery, sleeping sickness, onchocerciasis, elephantiasis and yellow fever are carried or transmitted from man to man by bloodsucking dipterous flies. Many other diseases are transmitted mechanically by flies due to the habit exhibited by many species of sucking liquid from excreta and other decaying organic matter and then settling on and vomiting on your food.

   The fly was made to distribute quantities of pathogenic disease organisms. Its 6 feet are equipped with bristles and sticky pads and its proboscis is hairy. A sticky liquid comes out of the hollow hairs on their feet allowing them to walk upside down and on glass, etc. The fly’s digestive tract is an incubator for germs!

   No doubt, the stress put on a fly by drowning it, would only cause it to vomit and defecate even more, releasing an extra portion of germs into your drink!

   … A well fed fly defecates at least once every 5 minutes!

   AND FARTS ALL THE TIME!

   SATAN PISSING IN MUSLIM EARS

   Bukhari Hadith 2:245
   Narrated ‘Abdullah :

   A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said,

   “Satan urinated (PISSED) in his ears.”

   FARTING, PISSING & PRAYING!

   WHAT A CULT!

   TAKE A BIG DEEP BREATH & WATCH WHERE YOU STEP!

   Reply
3. Louie the Lip | November 19, 2012 at 5:12 pm

   MUHAMMAD ALLAH IS THE NAME OF YOUR IDOL!

   YOU ARE BUTT SNIFFERS & MUTT IS YOUR CULT LEADER!

   PART 1
   •
   • FARTING IN THE MOSQUE

   A Fartwa on farting in the mosque
   by SHEIKYERMAMI on AUGUST 31, 2009
   Islam Q & A:

   She passes wind(FARTS) continually; does this mean she cannot go to the mosque?
   Am I not allowed to pray in the mosque, because I suffer from constant (FARTING) emission of wind that does not have a smell? How often do I have to do wudoo’ in order to offer obligatory and naafil prayers?.
   •
   PART 2
   •
   Praise be to Allaah.

   Firstly:
   Emission of wind (FARTING) invalidates wudoo’, because of the report narrated by al-Bukhaari (135) from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No prayer will be accepted from one who is in a state of minor impurity until he does wudoo’.” A man from Hadramawt said: What is minor impurity, O Abu Hurayrah? He said: Breaking wind (FARTING) silently or loudly.
   •
   PART 3
   •
   2 WAYS TO FART

   Breaking wind is of two types:
   1.
   Where there is a time when it stops, such as if it was coming out, then it stops for a while during which one can do wudoo’ and pray. In this case, you have to do wudoo’ and pray during the time when it stops.

   PRAYING BETWEEN FARTS.
   •
   • PART 4

   THE SECOND WAY TO FART
   2.
   Where it is continual (FFFAAARRRTTTIIINNNGGG) and there is no time when it stops, rather it may come out at any time. In this case you should do wudoo’ for every prayer after the time for that prayer begins, and pray the obligatory prayer and whatever naafil prayers you want with this wudoo’, and whatever wind comes out will not affect you, even if that is during prayer.

   THAT IS WHY THERE ARE “NO SMOKING SIGNS” IN THE MOSQUE! IF SOME ONE LIT A MATCH, THE PLACE WOULD EXPLODE.
   •
   MO-HAM-MAD HATER OF FARTS

   Volume 1, Book 4, Number 137:
   Narrated Abu Huraira:

   Allah’s Apostle said, “The prayer of a person who does Hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution.” A person from Hadaramout asked Abu Huraira, “What is ‘Hadath’?” Abu Huraira replied, ” ‘Hadath’ means the passing of wind from the anus.”

   Note: Ritualistic cleaning is necessary after farting.
   •
   TO ALL YOU BUTT-SNIFFERS

   “Allaah intends for you ease”
   [al-Baqarah 2:185]
   “and has not laid upon you in religion any hardship”
   If what comes out has an unpleasant smell, it is not permissible for you to go to the mosque, because of the annoyance that this will cause to the worshippers and the angels.
   [al-Hajj 22:78].
   End quote.
   •
   BIG FART

   It says in Fataawa al-Lajnah al-Daa’imah (5/411):

   The basic principle is that emission of wind (FARTING) invalidates wudoo’, but if it comes out of a person constantly, he has to do wudoo’ for each prayer when he wants to pray, then if it comes out of him whilst he is praying, it will not invalidate the prayer and he has to continue his prayer until he completes it, as a concession from Allah to His slaves and so as to relieve them of hardship, as Allah says (interpretation of the meaning):

   WHY MUSLIMS CAN’T EAT CABBAGE & BACON (fart, fart, fart)

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

   If a person cannot remain in a state of purity for the length of the prayer, he should do wudoo’ and pray, and it will not matter if anything comes out of him during the prayer, and this wudoo’ will not be invalidated by that, according to the consensus of the imams. The most he has to do is do wudoo’ for each prayer. End quote from Majmoo’ al-Fataawa, 21/221.

   OH ALLAH, FART, FART, FART, HELP ME, FART, FART, FART, TO BE A GOOD, FART, FART, FART, BUTT SNIFFER.

   OH ALLAH, FART, FART, FART, TAKE AWAY MY SENSE OF, FART, FART, FART, SMELL.

   OH ALLAH, FART, FART, FART, HELP ME IN MY, FART, FART, FART, TIME OF TROUBLE.

   Reply
   • plum | November 19, 2012 at 11:48 pm

     Hi Farter, you asked for help from Allah and He answers: To stop your fart visit a Medical Doctor and not a Mosque!

     Regards

     Plum

     Reply
4. Louie the Lip | November 18, 2012 at 8:06 pm

   All Muhammadans should be addressed as Muhammadans & NOT Muslims.

   Worshiping Muhammad

   Answering the Challenges of a Muslim Dawagandist

   Sam Shamoun

   Sami Zaatari has produced an article where he seeks to prove from the Quran that Muslims are forbidden to, and therefore do not, worship Muhammad.

   He cites specific verses and hadiths which he erroneously thinks support his position, while ignoring all the scores of passages and narrations which show that Muhammad was worshiped by his followers.

   In fact, all Zaatari has done by quoting these citations is to prove that Islam contradicts itself since it expressly forbids worshiping any creature, and claims that Muhammad was nothing more than an imperfect mortal, and yet places Muhammad on the same level with his god by turning him into another object of religious worship and devotion.

   Zaatari issues a series of challenges to anyone who would argue that Muslims do in fact worship Muhammad. We have, therefore, decided to respond to those challenges.

   He writes:

   -Show a single Quranic passage that commands Muslims to worship Muhammad

   -Show a single hadith that commands Muslims to worship Muhammad

   -Show any companion that worshiped the Prophet Muhammad with the consensus of the other companions

   It is our pleasure to provide answers to Zaatari’s challenges. So here they are.

   Making Du’a (Invoking) and Praying to Muhammad

   Muhammad instructed his followers to pray to him directly during their daily acts of worship:

   Narrated Shaqiq bin Salama:
   ‘Abdullah said, “Whenever we prayed behind the Prophet we used to recite (in sitting) ‘Peace be on Gabriel, Michael, peace be on so and so. Once Allah’s Apostle looked back at us and said, ‘Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, At-Tahiyatu lil-lahi wassalawatu wat-taiyibatu. As-Salamu ‘ALAIKA aiyuha-n-Nabiyu wa rahmatu-l-lahi wa barakatuhu. As-Salam alaina wa ala ibadil-lah is-salihin. (All the compliments, prayers and good things are due to Allah: peace be on YOU, O Prophet and Allah’s mercy and blessings be on YOU. Peace be on us and on the true pious slaves of Allah). (If you say that, it will be for all the slaves in the heaven and the earth). Ash-hadu an la-ilaha illa-l-lahu wa ash-hadu anna Muhammadan ‘abduhu wa Rasuluhu. (I testify that none has the right to be worshipped but Allah and I also testify that Muhammad is His slave and His Apostle).” (Sahih al-Bukhari, Volume 1, Book 12, Number 794)

   This isn’t the only time that Muslims were instructed to pray and/or make invocations to their prophet.

   There is a specific narration which says that Muhammad actually taught a blind man to pray to Allah as well as to himself, an invocation which Muslims continued to use long after Muhammad’s death:

   Tirmidhi relates, through his chain of narrators from ‘Uthman ibn Hunayf, that a blind man came to the Prophet and said, “I’ve been afflicted in my eyesight, so please pray to Allah for me.” The Prophet said: “Go make ablution (wudu), perform two rak’as of prayer, and then say:

   “Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I SEEK YOUR INTERCESSION with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"].”

   The Prophet added, “And if there is some need, do the same.” (Ahmad ibn Naqib al-Misri, Reliance of the Traveller: The Classic Manual of Islamic Sacred Law (Umdat Al-Salik) in Arabic with facing English text, Commentary and Appendices, edited and translated by Nuh Hah Mim Keller [Amana Corporation; Revised edition, July 1, 1997], w40.3, p. 935; bold and capital emphasis ours)

   Muhammad expressly instructed the blind man to address him directly in his prayer in the same way that he addresses Allah!

   The blind man wasn’t told to simply ask Allah to heal him on behalf or for the sake of Muhammad. Rather, he was specifically directed to address Muhammad directly by asking for his intercession.

   Now just in case Zaatari attempts to explain this away by saying that this took place when Muhammad was still alive, the following is a report of a man who offered up this same exact invocation during the caliphate of Uthman bin Affan:

   Moreover, Tabarani, in his “al-Mu’jam al saghir,” reports a hadith from ‘Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter – this being after the death (wisal) of the Prophet and after the caliphates of Abu Bakr and Umar – so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: “Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak’as of prayer therein, and say:

   ‘O Allah, I ask You and turn to You through our Prophet Muhammad, the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I TURN THROUGH YOU to my Lord, that He may fulfill my need,’ and mention your need. Then come so that I can go with you [to the caliph Uthman].” So the man left and did as he had been told, then went to the door of Uthman ibn Affan, and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, “I hadn’t remembered your need until just now,” adding, “Whenever you need something, just mention it.” Then, the man departed, met Uthman ibn Hunayf, and said to him, “May Allah reward you! He didn’t see to my need or pay any attention to me until you spoke with him.” Uthman ibn Hunayf replied, “By Allah, I didn’t speak to him, but I have seen a blind man come to the Messenger of Allah and complain to him of the loss of his eyesight. The Prophet said, “Can you not bear it?’ and the man replied, ‘O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.’ The Prophet told him, ‘Go to the place of ablution and perform ablution (wudu), then pray two rak’as of prayer and make the supplications.’” Ibn Hunayf went on, “By Allah, we didn’t part company or speak long before the man returned to us as if nothing had ever been wrong with him.” (Ibid., w40.4, pp. 936-937; bold and capital emphasis ours)

   Here was an individual at the time of the caliphate of Uthman ibn Affan who offers up the same prayer that the blind man did, praying and asking Muhammad in the same way that he asks Allah!(1)

   Nor was this an isolated instance. We find situations where Muslims would cry out to Muhammad for their specific needs:

   437. What a man says when his foot goes to sleep

   964. ‘Abdu’r-Rahman ibn Sa’d said, “Ibn ‘Umar’s foot went to sleep and a man said to him, ‘Mention the person YOU LOVE MOST.’ He said, ‘Muhammad.’” (Aisha Bewley, Al-Adab Al-Mufrad Al-Bukhari, XD. Gestures; *; capital and underline emphasis ours)

   Notice the irony here. Ibn Umar didn’t cry out to Allah, as we would expect him to do seeing that Muslims are supposed to love their lord more than anything. Rather, Ibn Umar calls out to Muhammad instead!

   All of these narrations establish the fact that Muhammad commanded his followers to worship him since he himself is supposed to have said that supplication and prayer are the very essence of worship, and that Allah loves nothing more than supplication:

   3828. It was narrated from Nu‘man bin Bashir that the Messenger of Allah said: “Indeed the supplication is the worship.” Then he recited: “And your Lord said: Invoke Me, I will respond to you.”[1] (Sahih) (English Translation of Sunan Ibn Majah – Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 3657 to 4341, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA) [Darussalam Publications and Distributors, First Edition: June 2007], Volume 5, 34. The Chapter On Supplication, Chapter 1. The Virtue of Supplication, p. 95; underline emphasis ours)

   [1] Ghafir 40:60. (Ibid.)

   And:

   296. The excellence of supplication

   712. Abu Hurayra reported that the Prophet said, “Nothing is dearer to Allah than supplication.”

   713. Abu Hurayra reported that the Prophet said, “The noblest act of worship is supplication.”

   714. An-Nu’man ibn Bashir reported that the Prophet said, “Supplication is worship.” Then he recited, “Call on Me and I will answer you.” (Bewley, Al-Adab al-Mufrad al-Bukhari, XXX. Supplication; *; underline emphasis ours)

   These are just some of the many ahadith which have been used by Muslim scholars to prove that making du’a or supplication to anyone other than Allah is nothing more than creature worship, and therefore shirk:

   Comments:

   Asking anything that is subjected to Allah alone from any creature IS WORSHIPING THAT CREATURE, so it is considered polytheism, (i.e., associating partners with Allah). The creature might be a non-living thing like a stone, sun, straw, tree, etc., or a living thing like an animal, jinni, angel or even a pious person or a Prophet; asking them for anything which is beyond the ability of creatures is polytheism. (English Translation of Sunan Ibn Majah, Volume 5, 34. The Chapter On Supplication, Chapter 1. The Virtue of Supplication, pp. 95-96; capital and underline emphasis ours)

   Renowned Salafi scholar Abu Ammaar Yasir Qadhi quotes other notable scholars concerning the definition of shirk:

   Muhammad ibn ‘Abd al-Wahhab (d. 1206 A.H.) defined it as: ‘… directing an act of worship to other than Allah, (such as) calling out to others as well as Allah, or intending an act of worship that Allah has commanded to other than Allah.’ …

   Thus, shirk involves believing in a partner along with Allah. Such a ‘partner’ could be a partner in lordship (rububiyyah), or in worship (uluhiyyah), or in attributes (asma wa l-sifat). In other words, the essence of shirk involves giving Allah’s rights to other than He. Therefore, to claim that a certain object or deity has power to bless one with one’s needs is shirk. Likewise, to prostrate or MAKE DU‘A to other than Allah is also shirk. And the claim that any created object knows everything, or can hear any plea directed to it, is shirk. Whenever any specific right of Allah’s is given to any other object, whether that object be a living being or an inanimate object, real or imagined, shirk has occurred. (An Explanation of Muhammad ibn ‘Abdul Wahhab’s Kashf al-Shubuhat – Critical Study of Shirk, translation and commentary by Abu Ammaar Yasir Qadhi [Al-Hidaayah Publishing & Distribution, Birmingham, UK], pp. 14-15; bold and capital emphasis ours)

   And:

   2. Shirk in Uluhiyyah. The concept of Tauhid al-Uluhiyyah necessitates that one direct each and every act of worship to Allah and only to Allah. Thus, to direct any act of worship to other than Allah is an example of shirk in Uluhiyyah. Examples of acts of worship that are due only to Allah are DU‘A, PRAYER, prostration, vows and oaths. Shirk in Uluhiyyah is the most common type of shirk amongst mankind. This is because most of mankind affirms the existence of One Creator, yet directs acts of worship to other than Him. Thus, Christians, while believing in God ‘the Father’, direct most of their worship to Jesus Christ. (Ibid., p. 37; bold and capital emphasis ours)

   Qadhi also explains why there is absolutely no justification in Islam for praying to a prophet that has died, especially prayers that are offered at or near his gravesite:

   4- Comparing dead prophets with living ones. The belief that prophets are alive in their graves continuing a life similar to the life of this world drives many people to ask dead prophets for favors and du‘as. The type of life that a prophet enjoys after his death is completely different to the one that we experience in this world, and the presumption that they are the same leads to shirk. Thus, there is no evidence that the prophets can hear the conversations that take places. The only matter that the Prophet stated reaches him after death is the sending of salutations upon him, for Allah has assigned special angels to bring him the salams. Other than that, there is no evidence that requests reach him as well. Hence, none of the Companions ever requested any matter from him after his death [sic]. (Ibid., p. 50)

   And:

   2. Even on the supposition that this right existed, the Qur’an explicitly mentions that calling out to other than Allah is shirk. Therefore, even if we hypothetically accepted the adversary’s premise that these prophets and saints have a right over Allah that their requests be answered, we can respond by stating that Allah labeled asking these dead prophets and saints as a sin THAT HE WILL NOT FORGIVE. (Ibid., p. 120; bold and capital emphasis ours)

   Qadhi further argues that calling on someone other than Allah in one’s heart during times of distress is an act of hidden shirk:

   Hidden shirk is that which occurs in a person’s heart, and which other people cannot see or ascertain. For example, if one’s heart calls out to other than Allah at times of distress, this is an example of hidden shirk. Likewise, if a sick person puts his complete trust in a doctor to cure his disease (neglecting the fact that Allah is the One Who cures), this too is a type of hidden shirk. (Ibid., p. 42)

   This means that Muhammad taught his companions to commit both manifest and hidden shirk!

   Allah takes Muhammad as his partner

   That’s not all. Muhammad made himself Allah’s partner in respect to salvation, love, and devotion.

   For instance, Muhammad ordered his followers not to love anything as much as, or more than, Allah AND himself:

   Say: ‘If your fathers, your sons, your brothers, your wives, your clan, your possessions that you have gained, commerce you fear may slacken, dwellings you love — if these are dearer to you than God AND His Messenger, and to struggle in His way, then wait till God brings His command; God guides not the people of the ungodly.’ S. 9:24 Arberry

   And:

   Narrated Anas:
   The Prophet said, “Whoever possesses the following three qualities will have the sweetness (delight) of faith:
   1. The one to whom Allah AND His Apostle becomes dearer than anything else.
   2. Who loves a person and he loves him only for Allah’s sake.
   3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire.” (Sahih al-Bukhari, Volume 1, Book 2, Number 15)

   Muhammad further demanded that all true believers fully submit themselves to him and his desires:

   But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission S. 4:65 Hilali-Khan

   Muhammad went so far as to connect obedience to his orders with the forgiveness of sins and Allah’s love, e.g., if a person wants Allah to love him/her and to be forgiven of his/her sins then s/he must perfectly obey Muhammad:

   Say (O Muhammad to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.” Say (O Muhammad): “Obey Allah AND the Messenger (Muhammad).” But if they turn away, then Allah does not like the disbelievers. S. 3:31-32 Hilali-Khan

   After hearing Muhammad recite these verses, some of his contemporaries accused him of trying to make himself comparable to Jesus in Christian devotion:

   (Say) O Muhammad!: (If ye love Allah) and His religion, (follow me) follow my Religion; (Allah will love you) He will increase your love (and forgive you your sins) which were committed when you followed Judaism. (Allah is Forgiving) of whoever repents, (Merciful) towards whoever dies in a state of repentance. This verse was revealed about the Jews who claimed they were the children of Allah and His beloved ones. When this verse was revealed ‘Abdullah Ibn Ubayy said: “Muhammad is commanding us to love him as the Christians loved Jesus”, and the Jews said: “Muhammad wants us to take him as a compassionate Lord, just as the Christians took Jesus as a compassionate Lord”. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Q. 3:31; bold emphasis ours)

   These folks could clearly see that Muhammad was commanding his followers to view him as an object of religious worship in the same way that Christians did (still do) with Christ. However, Christians admit that Jesus is God in the flesh, and is therefore worthy of all worship, glory, and honor. Muhammad, on the other hand, is supposed to be an imperfect, fallible human being. To, therefore, fully submit to and perfectly obey him is to give a creature the honor and reverence which belongs only God.

   But it gets even better (or should we say worse?). According to another tradition, Q. 3:31 was composed to encourage the pagans to abandon their idols for Muhammad!

   (Say, (O Muhammad, to mankind): If ye love Allah…) [3:31]. Said al-Hasan ibn Jurayj: “Some people had claimed at the time of the Messenger of Allah that they loved Allah. They said: ‘O Muhammad! Verily, we love our Lord’, and so Allah, exalted is He, revealed this verse”. Juwaybir also reported that al-Dahhak related that Ibn ‘Abbas said: “The Prophet saw the Quraysh in the Sacred Mosque prostrating to their idols which they erected therein, with eggs of ostriches hanging from them and earrings dangling from their ears. And so he said to them: ‘O Quraysh! You have contravened the religion of your fathers Abraham and Ishmael, both of whom were Muslims’. They responded: ‘O Muhammad! We worship them out of love for Allah and so that they bring us closer to Him’. Upon which Allah, exalted is He, revealed (Say, (O Muhammad, to mankind): If ye love Allah) and you worship your idols to bring you closer to Him, as you claim, then (follow me; Allah will love you…) for I am His Messenger to you, His proof against you, AND I AM MORE WORTHY OF REVERENCE THAN YOUR IDOLS”. Al-Kalbi also related from Abu Salih that Ibn ‘Abbas said: “When the Jews said: ‘We are the children of Allah and His beloved’, Allah, exalted is He, revealed this verse. Then the Messenger of Allahread it to the Jews but they refused to accept it”. Muhammad ibn Ishaq reported that Muhammad ibn Ja’far ibn al-Zubayr said: “This was revealed about the Christians of Najran, for they had said: ‘We venerate and worship Christ out of love and veneration for Allah’. And so Allah, exalted is He, revealed this verse as a response”. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul; bold and capital emphasis ours)

   Muhammad not only wanted the pagans to get rid of their idols, he also wanted them to take the very love and reverence which they had for their gods and give it to him instead.

   In other words, Muhammad basically wanted everyone to make him their personal idol!

   This leads us to our next section.

   Muslims are to Revere and Glorify Muhammad Day and Night

   The Quran claims that it is written in clear Arabic so that people can understand:

   Thus doth God MAKE CLEAR His Signs to you: In order that ye may understand. S. 2:242 Y. Ali

   A. L. R. These are the Ayats of Revelation, – of a Qur’an that makes things clear. S. 15:1 Y. Ali Hilali-Khan

   We verily, have made it a Qur’an in Arabic, that you may be able to understand (its meanings and its admonitions). S. 43:3 Hilali-Khan – cf. Q. 2:187, 219, 242, 266; 3:103, 118; 4:26, 176; 5:89; 11:1; 16:103 24:18, 58-59, 61; 44:3; 57:17

   The Islamic scripture also says that it fully explains all of its verses:

   And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) IN DETAIL, that the way of the Mujrimun (criminals, polytheists, sinners), may become manifest. S. 6:55 Hilali-Khan

   Say: “Shall I seek for judge other than God? – when He it is Who hath sent unto you the Book, EXPLAINED IN DETAIL.” They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. S. 6:114

   Alif Lam Ra. A Book whose verses ARE SET CLEAR, and then distinguished, from One All-wise, All-aware: S. 11:1 Arberry

   And the day We shall raise up from every nation a witness against them from amongst them, and We shall bring thee as a witness against those. And We have sent down on thee the Book making clear EVERYTHING, and as a guidance and a mercy, and as good tidings to those who surrender. S. 16:89 Arberry

   He sets forth for you a parable from your ownselves, – Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs IN DETAIL to a people who have sense. S. 30:28 Hilali-Khan

   A Book, whereof the verses are EXPLAINED IN DETAIL; – a Qur’an in Arabic, for people who understand; – S. 41:3 Y. Ali

   Muhammad even claimed to be gifted with the most eloquent speech and expressions:

   Narrated Abu Huraira:

   The Prophet said, “I have been given the keys of eloquent speech and given victory with awe (cast into the hearts of the enemy), and while I was sleeping last night, the keys of the treasures of the earth were brought to me till they were put in my hand.” Abu Huraira added: Allah’s Apostle left (this world) and now you people are carrying those treasures from place to place. (Sahih al-Bukhari, Volume 9, Book 87, Number 127)

   And:

   Abu Burda reported on the authority of his father: Allah’s Messenger sent me and Mu’adh to Yemen saying: Call people (to the path of righteousness) and give good tidings to the (people), and do not repel them, make things easy for them and do not make things difficult. I (Burda) said: Allah’s Messenger, give us a religious verdict about two kinds of drinks which we prepare in Yemen. One is Bit’ which is prepared from honey; it is a fermented Nabidh and is strong and turns into wine, and (the second is) Mizr which is prepared from millet and barley. Thereupon, Allah’s Messenger, who had been gifted with the most eloquent and pithy expressions, said: I forbid you from every intoxicant that keeps you away from prayer. (Sahih Muslim, Book 023, Number 4961)

   In light of such assertions, this means that we are to assume that the following verse,

   Surely We have sent you as a witness and as a bearer of good news and as a warner, That you may believe in Allah and His Apostle and may HELP HIM and REVERE HIM, and GLORIFY HIM, day and night. S. 48:8-9

   Was deliberately written in such a way where the one being helped is the same one that is being revered and glorified. In the immediate context this can only be Muhammad, i.e. he is the one whom Muslims are not only ordered to help, but also commanded to worship and praise!

   After all, if this is referring to Allah then this implies that he is an impotent deity who requires and needs the help of his creatures. Yet to say that this is refers to Muhammad basically means that Muslims are commanded to glorify their prophet in the same way that they glorify their god!

   The following Christian author explains the major problems and dilemma which the grammatical structure of this passage causes for Muslims like Zaatari:

   “This sentence is disrupted because of a sudden shift from addressing Muhammad to addressing other people. Apart from this, the accusative pronoun in ‘succour Him, and reverence Him’ refers, beyond doubt, to Muhammad, who was mentioned earlier, not to God as the English translator understood it. But ‘give Him glory’ refers to God. The entire verse is chaotic. The reader cannot be expected to understand its true meaning from the arrangement of words. It is kufr (‘unbelief’) to say ‘succour Him, and reverence Him, and that you may give Him glory at the dawn and in the evening’ about Muhammad, since glory should be given to God alone. It is also kufr to make such a statement with reference to God, since God almighty is not in need for succour or help!” (‘Abdallah ‘Abd al-Fadi, Is the Qur’an Infallible? [Light of Life, PO Box 13, A-9503 Villach, Austria], pp. 182-183; bold emphasis ours)

   There is a lot more evidence which we could have easily produced but, for the sake of brevity, this will have to suffice for now.

   Zaatari concludes his challenges by saying:

   It shouldn’t be so hard right? After all, if your making a claim, you should be able to back it up.

   Nope, not hard at all. It was quite easy actually.

   Related Articles

   The Deification of Muhammad

   Endnotes

   (1) Zaatari may wish to argue that this is not an authentic narration, and if so, then he would be grossly mistaken. The greatest hadith scholars have all classified this report as absolutely sound:

   This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigorously authenticated (sahih) by Baihaqi, Mundhiri, and Haythami.

   AUTHENTICITY OF THE HADITH OF THE BLIND MAN

   Tirmidhi has stated that the hadith of the blind man is “a hadith that is well or rigorously authenticated but singular, being unknown except through his chain of narrators, from the hadith of Abu Ja’far, who is not Abu Ja’far Khatmi,” which means that the narrators of this hadith, despite Abu Ja’far being unknown to Tirmidhi, were acceptable to the degree of being well or rigorously authenticated in either case.

   But scholars before Tirmidhi established that Abu Ja’far, this person unknown to Tirmidhi, was Abu Ja’far Khatmi himself. Ibn Abi Khaythama said: “The name of this Abu Ja’far, whom Hammad ibn Salama relates from, is ‘Umayr ibn Yazid, and is the Abu Ja’far that Shu’ba relates from,” and then he related the hadith by the channel of transmission of ‘Uthman from Shu’ba from Abu Ja’far.

   Ibn Taymiya, after relating the hadith of Tirmidhi, said: “All scholars say that he is Abu Ja’far Khatmi, and this is correct.”

   Reflect on this.

   The hadith master, Ibn Hajar, notes in Taqrib al-tahdhib that he is Khatmi, and that he is reliable (saduq).

   Ibn ‘Abd al-Barr likewise says that he is Khatmi, in al-Istii’ab fi ma’rifa al-ashab. Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the hadith master Dhahabi confirmed, and Shawkani cited as evidence. Dhahabi and Shawkani, who are they? The meaning of this is that all the men of the hadith’s chain of transmission are known to top Imams of hadith such as Dhahabi (and who is severer than he?), Ibn Hajar (and who is more precise, learned, or painstaking than he?), Hakim, Baihaqi, Tabarani, Ibn ‘Abd al-Barr, Shawkani, and even Ibn Taymiya.

   This hadith was recorded by Bukhari in his al-Tarikh al-kabir, by Ibn Majah in his Sunan, where he said it was rigorously authenticated (SAHIH), by Nasa’i in Amal al-yawm wa al-layla, by Abu Nu’aym in Ma’rifa al-Sahaba, by Baihaqi in Dala’il al-nubuwwa, by Mundhiri in al-Targhib wa al-tahrib, by Haythami in Majma’ al zawa’id wa manba’ al-fawa’id, by Tabarani in al-Mu’jam al-kabir, by Ibn Khuzayma in his Sahih, and by others. Nearly 15 hadith masters (huffaz, hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (SAHIH). As mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked (Adilla Ahl al-Sunna wa al-Jama’a, 79-83). (Keller, Reliance of the Traveller, pp. 937-938; bold emphasis ours)

   The author continues:

   It is well to review some salient features of the proof that was given, such as:

   (1) that there are 2 hadiths, Tirmidhi’s hadith of the blind man and Tabarani’s hadith of the man in need to whom Uthman ibn Hunayf related the story of the blind man, teaching him the tawassul that the Prophet had taught the blind man.

   (2) Tirmidhi’s hadith is rigorously authenticated (sahih), being the subject of the above investigation of its chain of narrators, the authenticity of which is established beyond a reasonable doubt and attested to by nearly 15 of the foremost hadith specialists of Islam. The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet was alive at the time. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since:

   The Prophet told the blind man to go perform ablution (wudu) pray two rak’as, and then make the supplication containing the words, “O Muhammad, I seek your intercession with my Lord for the return of my eyesight,” which is a call upon somebody physically absent, a state of which the living and the dead are alike.

   Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author’s words, “not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.

   And perhaps the most telling reason, though the author does not mention it, is that everything the Prophet ordered to be done during his lifetime was legislation valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter.

   (3) The authenticity of Tabarani’s hadith of the man in need during the caliphate of Uthman is not discussed by the article in detail, but deserves consideration, since the hadith explicitly proves the legal validity of supplicating Allah (tawassul) through the deceased, for ‘Uthman ibn Hunayf and indeed all the prophetic Companions, by scholarly consensus (ijma’), were legally upright (‘udul), and are above being impugned with teaching someone an act of disobedience, much less idolatry (shirk). The hadith is rigorously authenticated (sahih), as Tabarani explicitly states in his al-Mu’jam al-saghir. The translator, wishing to verify the matter further, to the hadith with its chain of narrators to hadith specialist Sheikh Shu’ayb Arna’ut, who after examining it, agreed that it was rigorously authenticated (sahih) as Tabarani indicated, a judgement which was also confirmed to the translator by the Moroccan hadith specialist Sheikh ‘Abdullah Muhammad Ghimari, who characterized the hadith as “very rigorously authenticated,” and noted that hadith masters Haythami and Mundhiri had explicitly concurred with Tabarani on its being rigorously authenticated (sahih). The upshot is that the recommendedness of tawassul to Allah Most High – through the living or the dead – is the position of the Shafi’i school, which is why both our author Ibn Naqib Al-Misri, and Imam Nawawi in his Al-Adhkar (281-282), and al-Majmu explicitly record that tawassul through the Prophet and asking his intercession are recommended. A final article below by a Hanafi scholar concludes the discussion. (Ibid., pp. 938-939; bold emphasis ours)

   Hence, Zaatari must contend with the fact that it was his own false prophet who actually permitted his followers to worship him as a god since, as Muhammad himself is reported to have taught, invocation or supplication (du’a) is the very essence of Islamic worship.

   Reply
   • plum | November 18, 2012 at 9:03 pm

     Hi, thanks for you “effort”! But you are wrong as Muslims believe in Allah as their God and not Mohammed(pbuh). Read Quran with positive light!

     Reply
5. plum | September 30, 2012 at 9:17 pm

   Hi, you misread 21 : 23 “He will not be questioned as to that which He(Allah) does, but they(we) will be questioned” The word “He” refers to Allah during Judgement day when we will be answerable to Him.
   Can you ask God why He created you? He is the Lord now and will be on that Day. You will be asked why did you spread lies and distort the verses of Quran as you are doing now!
   In answer to 50 : 30-33 Allah is the Creator of the entire Universe. He has no explanation to give to His created things, like you and I, as to how He manages His affairs but gives a glimpse of His immense powers illustrated in the Quran!
   Regarding 50 : 12, you have “craftily” crept in your own words “although they have not seen Him” in that verse. You are crafty!
   For the answer to your question on 5 : 101, You have to remember that the verses were being revealed to the Prophet(PBUH) during most of his years as a messenger. The Quran was still in the process of being revealed and that there were too many questions yet to be answered at that particular instance in time. Such questions may have been asked as where is my grandma now after her death 4 years ago, etc? Hence, in the same verse which continues, Allah says ” ….they will be made known to you…..”. So what is wrong with that verse as Quran had not been finalized as yet?
   And, 11 : 13 is a challenge to you too!
   Also, 34 :5 , when you and others humiliate, insult Islam, talking ill- making cartoons and spiteful videos of the prophet you expect Allah to praise you and give you flowery accolades or to banish you to Hell where you will abide therein forever with satan! So Allah warns the likes of your ill motivated selves,
   34 : 5 “But those who strive against Our Revelations, challenging, theirs will be a painful doom of wrath”. In spite of the warning silly and dumb don’t heed to the warning of the Creator Himself!

   Reply
   • Raju Shekokar | October 26, 2012 at 10:52 am

     U SHOULD READY TO ACCEPT THE BURST TRUTH, THESE ARE NOT ONLY SINGLE MISTAKE IN UR KURAN SO MANY MISTAKE AND KURAN IS MADE BY HUMAN, U READ HADIS AND CONCERN WITH KURAN. NOBODY CAN GIVES THE PROPER EXACTLY ANSWER ABOUT THESE DOUBTS.

     Reply
     • plum | November 18, 2012 at 10:50 pm

       Hi, Muslims don’t ridicule others’ faith. Only dimwits and simpletons do!

       Reply

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