Is Muhammad a Prophet?
A critical examination of Jalal Abualrub’s Debate Points [Part 1]
We continue analyzing the arguments raised by Muslim dawagandist and master taqiyyist Jalal Abualrub against Christian apologist and philosopher David Wood to support his belief that Muhammad is a true prophet of God. Jalal mentioned the conversation that allegedly took place between Muhammad’s first cousin, Ja’far ibn Abu Talib, and the Christian ruler of Ethiopia when the latter asked the Muslims who had migrated to his land certain questions concerning their religion and prophet:
Ja’far Ibn Abu Talib, Prophet Muhammad’s cousin, said these words about Muhammad, to an-Najashi, King of Ethiopia, who became Muslim later on, "We were a people of Jahiliyyah (ignorance; polytheism), worshipping idols, eating the meat of dead animals, committing vice, cutting relations with kith and kin and treating our neighbors badly. The strong among us used to devastate the weak. These evil conditions persisted with us, until Allah sent us a messenger from among ourselves, one whose family history and lineage, truthfulness, honesty and chastity are well known to us. He called us to Allah and to attest to His Oneness and worship Him Alone and abandon what we, as well as, our forefathers used to worship instead of Him – of stones and idols. He also commanded us to be truthful when we speak, give back trusts to their rightful owners, keep relations with kindred, and to be good neighbors. He also commanded us to avoid all types of vice, bloodshed, sins of all kinds, saying falsehood, eating up orphan’s property and spreading false accusations against chaste women. He commanded us to worship Allah Alone and to avoid associating anything or anyone with Him in worship. He commanded us to pray, give charity and fast. … We believed him, had faith in him and followed what he was sent with from Allah. Hence, we worship Allah Alone and avoid falling into Shirk (polytheism) with Him. We also consider illegal what Allah made illegal. Our people transgressed against us, tortured us and tried to force us to revert back from our religion back to worshipping the idols instead of worshipping Allah, the Exalted, and back to the evil vices we used to commit before. When they oppressed us, committed injustice against us, made life difficult for us and hindered us from freely practicing our religion, we migrated to your land and chose you above anyone else. We … hoped that we would not suffer any injustice as long as we live under your authority." (An authentic Hadith; Al-Albani’s commentary on, Fiqhu as-Seerah, Muhammad Al-Ghazali, pg. 134) (Is Muhammad a Prophet?: http://islamlife.com/down/wood_debate.pdf)
We will show that, contrary to the above assertions, Muhammad did not bring moral reform but continued the vile and wicked practices which he accused the pagans of engaging in, albeit in the guise of Biblical or Abrahamic monotheism. Muhammad continued doing the very things he accused the pagans of, with some slight differences such as abandoning all their gods except Allah.
The Deception of the First Muslims
Jalal conveniently omits pertinent details from this episode which show how the first Muslims lied and connived in order to dupe the Ethiopian king and his Christian bishops into thinking that the Islamic position concerning Jesus is identical with what these Christians believed. When the Negus asked Muhammad’s companions whether their prophet had received any revelations from God they recited portions of Q. 19, the chapter of Mary:
"The royal interpreters translated all that he (i.e. Ja'far) had said. The Negus then asked if they had with them any Revelation that their Prophet had brought them from God and, when Ja'far answered that they had, he said: ‘Then recite it to me,’ whereupon Ja'far recited a passage from the Surah of Mary, which had been revealed shortly before their departure:
And make mention of Mary in the Book, when she withdrew from her people unto a place towards the east, and secluded herself from them; and We sent unto her Our Spirit, and it appeared unto her the likeness of a perfect man. She said: I take refuge from thee in the Infinitely Good, if any piety thou hast. He said: I am none other than a messenger from thy Lord, that I may bestow on thee a son most pure. She said: How can there be for me a son, when no man hath touched me, nor am I unchaste? He said: Even so shall it be; thy Lord saith: It is easy for Me. That We may make a sign for mankind and a mercy from Us; and it is a thing ordained.
"The Negus wept, and his bishops wept also, when they heard him recite, and when it was translated they wept again, and the Negus said: ‘This hath truly come from the same source as that which Jesus brought.’ Then he turned to the two envoys of Quraysh and said: ‘Ye may go, for by God I will not deliver them unto you; they shall not be betrayed.’" (Martin Lings, Muhammad, His Life Based on the Earliest Sources [Inner Traditions International, Ltd. Rochester, Vermont 1983], p. 83)
Do the readers see what is missing from this recitation of Q. 19? You guessed it, the express denial that God can have a son, which is mentioned later in this very same chapter:
That is Jesus, son of Mary, a word of truth, concerning which they are doubting. It is not for Allah to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it 'Be,' and it is. Surely Allah is my Lord, and your Lord; So serve you Him. This is a straight path. S. 19:34-36
These Muslims clearly rejected the Christian teaching that Christ is the Son of God, something which they deliberately withheld from the Negus and his bishops.
In fact, when confronted by the Negus concerning the accusation by the pagan deputation that the Islamic religion contradicted the Christian view of Jesus the Muslims responded by focusing on the points of similarity between the two faiths:
"When the two had gone, ‘Amr said, ‘Tomorrow I will tell him something that will uproot them all.’ Abdullah, who was the more godfearing of them in his attitude towards us, said, ‘Do not do it, for they are our kindred though they have gone against us.’ He said, ‘By God, I will tell him that they assert that Jesus, son of Mary, is a creature (lit. 'slave'). He went to him in the morning and told him that they said a dreadful thing about Jesus, son of Mary, and that he should send for them and ask them about it. He did so. Nothing of this kind had happened to them before, and the people gathered together asking one another what they should say about Jesus when they were asked. They decided that they would say what God had said and what the prophet had brought, saying, he is the slave of God, and his apostle, and his spirit, and his word, which he cast into Mary the blessed virgin.’ The Negus took a stick from the ground and said, ‘by God, Jesus, son of Mary, does not exceed what you have said by the length of this stick.’ His generals round about him snorted when he said this, and he said, ‘Though you snort, by God! Go, for you are safe in my country’ …" (The Life of Muhammad, A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Karachi Oxford University Press, Karachi, Tenth Impression 1995], p. 152; bold and underline emphasis ours)
It is narrated by Ahmad on the authority of Abdullah bin Mas`ud: The Messenger of Allah sent us (as Emigrants) to the Negus of Abyssinia and we were nearly eighty men. On the other hand, the Quraysh sent both Amr bin Al-As and Imarah Ibin Walid to the Negus with gifts and presents (in order to get him to bring us back with them). When they entered into him, they fell in prostration to him, and then went to stand on his right and left. Then they said to him: "There is a group of our people, who deviated from, and turned from our religion; and they came to live in your land." He said: "Where are they?" they said: "They are in your land: send (somebody to invite) them." He sent (someone to invite them); and Abdullah Ibn Ja`far said to them: "Let me speak on your behalf today." They followed him, and when he entered, he did not fall in prostration. These (present with the Negus) said to him: "Why have you not lie yourself prostrate to the king?" he said: "We (Muslims) never prostrate ourselves but to Allah Almighty." He (the Negus) asked them: "What is the matter?" he said: "Allah Almighty has sent His Prophet as a Messenger to us, and ordered us not to prostrate but to Allah Almighty, and ordered us to offer regular prayer and give obligatory charity." Amr Ibin Al-As said to the Negus: "They differ from you concerning Jesus son of Mary." He asked: "What do you say about Jesus son of Mary?" he said: "We say but as Allah Almighty says: He is Allah’s Word and Spirit, which He sent to Mary, the devout virgin, whom no human being has ever touched." He then raised a stick from the land and said: "O community of Abyssinians, bishops and priests! By Allah, they do not say more than we say of him. Welcome to you, and to him from whom you’ve come! I bear testimony that he is the Messenger of Allah, whom we find mentioned in the Gospel, of whom Jesus, son of Mary gave the glad tidings. Live wherever you like (in my land). By Allah: had it not for my kingdom, I would have come to him, (acting as his servants so that I) would carry his sandals, and pour water for him to offer ablution." … (Al-Hafiz Ibn Kathir, The Exegesis of the Grand Holy Qur’an, translated by Muhammad Mahdi al-Sharif [Dar Al-Kotob Al-Ilmiyah, Beirut – Lebanon; 1st Edition, 2006], Volume 4, p. 545: http://tafsir.com/default.asp?sid=61&tid=53645; bold and underline emphasis ours)
It is highly likely and more probable that this story is either a fabrication or contains fictional elements. Whatever the case and since Muslims accept its veracity then they are going to have to contend with the problems it raises against the integrity of Muhammad and the first Muslims.
As far as what the Muslims said concerning Jesus nothing contradicted the historic Christian view, and actually seemed to agree with it. After all, the inspired Scriptures teach that the Jesus is the Word who, in his prehuman existence, was there before creation came into being and was the One whom the Father used to make all created things:
"In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth." John 1:1, 14
"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The Life appeared; we have seen it and testify to it, and we proclaim to you the Eternal Life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ." 1 John 1:1-3
"He is dressed in a robe dipped in blood, and his name is the Word of God." Revelation 19:13
The Holy Writings further teach that Jesus is an Apostle or Messenger sent by God who is also a life-giving Spirit:
"So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving Spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven." 1 Corinthians 15:45-49
"As you sent me into the world, I have sent them into the world." John 17:18
"Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’" John 20:21
"Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the Apostle and high priest whom we confess." Hebrews 3:1
By focusing only on these points of similarity the Muslims were clearly deceiving these Christians. Instead of admitting to the Negus that they did not believe that Jesus is the unique Divine Son of God or that he was crucified in the place of sinners who rose from the dead on the third day, Muhammad’s companions decided to conceal all of these major differences in order to protect their own self-interests.
Muslim author Neal Robinson, in his comments on Theodore Nöldeke's chronology of the Quran, corroborates our contention that the Muslims were being deceptive by withholding pertinent details concerning the Islamic denial of basic Christian theology such as Jesus being God’s eternal Son:
"… In their present state, all the suras which contain extensive references to Jesus also include a denial that God has offspring. IT IS POSSIBLE that this is because these suras WERE REVISED DURING THE MEDINAN PERIOD. For example Nöldeke maintains that sura nineteen ORIGINALLY consisted of 19:1-33, 41-47 since these ayas all rhyme in -iyyan whereas ayas 34-40 end in the much more common -una frequently found in the Medinan period. This accords with the Muslim tradition that the emigrants recited part of this sura to the Negus of Abyssinia. What they recited was presumably the original nucleus WHICH LACKED THE STRIDENT DENIALS THAT GOD HAD OFFSPRING." (Neal Robinson, Christ In Islam and Christianity [State University of New York Press (SUNY), Albany 1991], Chapter 4. Muhammad and the Christians, pp. 32-33; bold and capital emphasis ours)
"According to Nöldeke's chronological scheme the earliest statement is 19:33, the infant Jesus' reference to the day of his death and the day of his being raised. In the original version of the revelation - the version recited to the Abyssinians by the Muslim refugees from Mecca - this was probably the culmination of the story. The Abysinnians may well have understood it as referring to the crucifixion and the resurrection on the third day. The statement itself is, however, much less precise. It does not specify how and when Jesus was to die nor how and when he was to be raised. In view of 19:15, where similar things are said about John, it is perhaps the general resurrection on the day of judgement which is envisaged. In any case the very fact that similar things are said about John detracts from the uniqueness of Jesus. In short the statement sounds more Christian than it is. This is in character with the general tenor of 19:1-33 WHERE THE AIM SEEMS TO BE THAT OF APPEALING TO CHRISTIAN SENTIMENT without making too many concessions to Christian belief." (Ibid., Chapter 12. The Crucifixion – Non-Muslim Approaches, p. 112; bold, capital and emphasis ours)
Despite what the above author says that the express Quranic denials of historic Christian beliefs may have been added at a later date these Muslims knew what their prophet believed concerning Jesus since their statements regarding Jesus being God’s Word which he sent to Mary and a Spirit from him is echoed in the following Medinan Sura:
O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One God. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; S. 4:171-172 Pickthall
Although this comes from a later period, it is obvious that the content of this particular passage was already well known to the Muslims early on, as evidenced by Ja’far’s statements. Even the accusation of the pagans show that the Muslims had already been taught that Jesus was no more than a servant of Allah.
This further reflects negatively on the character of Allah since, beside the fact that the Muslims must have been aware of the general Islamic teaching concerning Jesus, if we were to assume that what they recited from their deity was the only parts of Q. 19 which Allah had "revealed" at that time then he is also guilty of deception and is complicit in the lies of his followers. Muhammad’s deity reveals only that much of Q. 19 so that it can be used this way by the Muslims in their weak state and then later makes addition to this particular Sura when the Muslims have more power. In other words, even if the Muslims could not have cited it, because it was not yet part of the Quran, Allah already knew what was to become the full text, and deliberately revealed only these parts giving a wrong impression of his religion to the Christians. If the Muslims are not to blame, then Allah is to blame. And this fits right in with his boisterous claim that he is "the best of deceivers" (http://answering-islam.org/Shamoun/allah_best_deceiver.htm, http://answering-islam.org/authors/cornelius/makr.html).
It is therefore obvious that Muhammad’s deity and his followers were employing taqiyyah, or concealment, something Muslims are permitted to do when living in a situation where they cannot fight and subjugate the disbelievers either because the Muslims are too weak and do not have the military prowess or financial means to do so, or because the unbelievers are too numerous:
Let not the Believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God. S. 3:28 Y. Ali
The comments of renowned Sunni expositor Ibn Kathir concerning the meaning of this text are noteworthy:
The Prohibition of Supporting the Disbelievers
Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers. Allah warned against such behavior when He said…
<And whoever does that, will never be helped by Allah in any way> meaning, whoever commits this act that Allah has prohibited, then Allah will discard him. Similarly, Allah said…
<O you who believe! Take not My enemies and your enemies as friends, showing affection towards them>, until…
<And whosoever of you does that, then indeed he has gone astray from the straight path.> [60:1]. Allah said…
<O you who believe! Take not for friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves> [4:144], and…
<O you who believe! Take not the Jews and the Christians as friends, they are but friends of each other. And whoever befriends them, then surely, he is one of them.> [5:51].
Allah said, after mentioning the fact that the faithful believers gave their support to the faithful believers among the Muhajirin, Ansar and Bedouins…
<And those who disbelieve are allies of one another, (and) if you do not behave the same, there will be Fitnah and oppression on the earth, and a great mischief and corruption.> [8:73].
Allah said next…
<unless you indeed fear a danger from them> meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers OUTWARDLY, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people ALTHOUGH OUR HEARTS CURSE THEM.'' Al-Bukhari said that Al-Hasan said, "The TUQYAH is allowed until the Day of Resurrection... (http://tafsir.com/default.asp?sid=3&tid=8052; underline and capital emphasis ours)
Here is what a more recent Muslim scholar wrote concerning taqiyyah:
In another verse Allaah explains that this is so long as they are not taken as friends because of fear or taqiyah (i.e., being friendly with them in order to avoid harm); if that is the case then the one who does that is excused…
This verse [Q. 3:28] explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but in cases of fear and taqiyah it is permissible to make friends with them, as much as is essential to protect oneself against their evil. That is subject to the condition that one's faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.
Shaykh Muhammad al-Saalih al-'Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:
Undoubtedly the Muslim is obliged to HATE the enemies of Allaah and to disavow them, because this is the way of the Messengers and their followers...
Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too...
But if a Muslim treats them with KINDNESS and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that, because it comes under the heading of opening their hearts to Islam. But if he despairs of them becoming Muslim, then he should treat them accordingly. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim…
(Question #59879: What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar: http://islamqa.com/en/ref/59879; bold and capital emphasis ours)
It is interesting that in a letter written by one of the leaders of Al-Qaeda, Ayman al-Zawahiri, he quotes some of these very same passages and narratives to justify lying to and deceiving the enemies of Islam:
A. The Difference Between Befriending and Dissembling
The sharia differentiates between befriending infidels, which is forbidden, and fearing their evil. Allah Most High said … [3:28] … "Kashr" [word rendered "grin" in al-Darda’s hadith] means to display one’s teeth while smiling.
He [Ibn Kathir] also says regarding the Word of the Most High… [66:11] … "Allah provided this instance to show the believers that no harm will come to them should they intermingle with the infidels whenever they have need of them. As the Most High said: ‘Let believers not take for friends and allies infidels rather than believers: whoever does this shall have no relationship left with Allah–unless you but guard yourselves against them, taking precaution’ [3:28]."
Al-Qurtubi said: "Mua’dh bin Jabal and Mujahid say, ‘Taqiyya [self-preservation through dissembling] was a novelty of Islam before the Muslims grew strong. But today Allah has ennobled Islam to overcome its enemies.’ Ibn Abbas said: ‘He but speaks with his tongue, but his heart is secure in faith; he murders not nor does he commit any sin.’ Al-Hasan says: ‘Taqiyya is acceptable till the Day of Judgment–but not if it causes the death [of fellow Muslims].’
"Thus it is said that if a believer resides with the infidels, and if he fears for himself, he should cajole with his tongue, while his heart remains secure in its faith. However, taqiyya is permitted only should one fear being killed, scarred, or severely harmed. But whoever is forced into apostasy, it is his right to resist and refuse to respond to any utterance of infidelity, if he can."
Al-Tabari said [regarding the verse] … [3:28]. "Only when you are in their power, fearing for your selves, are you to demonstrate friendship for them with your tongues, whilst harboring hostility toward them. But do not join them in the particulars of their infidelity, and do not aid them through any action against a Muslim." (The Al Qaeda Reader, edited and translated by Raymond Ibrahim, introduction by Victor Davis Hanson [Broadway Books, NY, 2007, First Paperback Edition], Part I: Theology, 2. "Loyalty and Enmity", pp. 73-74; underline emphasis ours)
To conclude: Should a Muslim encounter circumstances that expose him to murder, scarring, or severe injury, he may utter some words [i.e., lie] to stay the infidels’ torments. But he must not undertake any initiative to support them, commit sin, or enable them through any deed or killing or fighting against the Muslims. Nobler for him that he should endure torments, even if they are the cause of his death. (P. 75)
- Allah Exalted has forbidden us from taking infidels as friends and allies, and aiding them against the believers, by either word or deed. Whoever does this is an infidel like them.
Sharia law allows [through the doctrine of taqiyya] whoever fears being killed, scarred, or severely harmed to say whatever will prevent the infidels from harming him–without making them intimates, and without helping them against Muslims, either by way of action, murder, or fighting. But the better way is be steadfast and endure. (Pp. 99-100)
So much for the claim that Muhammad taught his followers to be honest and truthful when they speak to others!
How Muhammad became an idol
Although it is true that Muhammad forbade his followers from worshiping the gods of the pagans, with the exception of Allah, this does not mean that Muhammad eradicated all forms of idolatry.
The fact is that Muhammad himself became an idol, a deity of sorts, thereby replacing the false gods of the Meccans.
For instance, we are told that Muhammad allowed people to kiss his hands and feet:
The Companions knew well the baraka in the hand of the Prophet; they also knew about its being the symbol of Divine generosity and power. They loved to touch and kiss it, they competed for the water he had dipped it in, and, after his death, those who never saw him were eager to touch and kiss those hands that had touched him.
Both the Jews and the Christians who recognized the Prophet as a Divine envoy also showed their love and respect for him by kissing both his hands and his feet.
Once, after the Prophet's emigration to Madina, a Jew said to a friend of his, "Let us go to this Prophet!" his friend said, "Say not Prophet! Were he to hear you he would have four eyes!" They came to the Prophet and asked him about nine things which he answered. They kissed his hands and feet, saying, "We testify that you are a Prophet!" "What prevents you from following me?" he asked. "David prayed that there should always be a Prophet from his progeny. We fear, were we to follow you, that the Jews would kill us!" [79- Tirmidhi 5/72 Nisa'i 7:111] …
When the delegation of 'Abdal Qays reached Madina, [they had such longing for the Prophet that] they jumped off their camels and rushed to him, kissing his hands and feet. [92- Majma’al- Zawa'id 9:389] …
The famous Follower, Thabit al-Bunani, Anas ibn Malik's student, said, "Whenever I visited Anas, they told him I was there, he came to me, and I took both his hands and kissed them saying, ‘My father be the ransom of these hands that have touched the Messenger of Allah, may Allah's blessings and peace be upon him!’ and I kissed his eyes saying, ‘My father be the ransom of these eyes which have seen the Messenger of Allah, may Allah's blessings and peace be upon him!’" [96- Majma'al-Zawa'id 9:325] …
Burayda said, "A Bedouin came to the Prophet, may Allah's blessings and peace be upon him, saying, ‘O Messenger of Allah, I have accepted Islam, so show me something that will increase me in certitude!' He asked him, ‘What do you want?’ He replied, ‘Call this tree, let it come to you!’ ‘Go to her and call her!’ He told him. The Bedouin went to the tree saying, ‘Answer the Messenger of Allah!’ The tree leaned to one side, pulling her roots out, then to the other, pulling her roots out then she went to the Prophet, may Allah's blessings and peace be upon him, saying, ‘Peace be upon you O Messenger of Allah!’ The Bedouin exclaimed, ‘This is sufficient for me! This is sufficient for me!’ The Prophet, may Allah's blessings and peace be upon him, said, ‘Go back!’ so it returned to its place and struck its roots again. The Bedouin said, ‘Permit me, O Messenger of Allah, to kiss your hands and feet!’ He did [kiss his hands and feet], then said, ‘Permit me to prostate myself before you!’ ‘No man should prostate himself before another man!’ he replied." [98- Suyuti, al-Khasa'is al-Kubra, 2:200, Bazzar, and Abu Nu'aym] (Dr. Mostafa al-Badawi, The Hand of the Prophet: http://www.masud.co.uk/ISLAM/misc/ThehandoftheProphet.htm; underline emphasis ours)
It is truly strange that Muhammad refused to allow a man to prostrate before him even though he allowed him to kiss his very hands and feet! Isn't kissing the feet of a mere man just as much an act of worship as bowing before him? In fact, to bow down before someone isn't always considered an act of worship as far as the Holy Bible is concerned.
There are also reports that mention Muslims smearing Muhammad’s saliva on them, or drinking his blood, his leftover water and even his urine!
Muhammad ibn Sa’d, al-Waqidi’s scribe, related that ‘A’isha said to the Prophet, "When you come from relieving yourself, we do not see anything noxious from you." He said, "‘A’isha, don’t you know that the earth swallows up what comes out of the prophets so that none of it is seen?"
Although this tradition is not famous, the people of knowledge still mention the purity of his faeces and urine…
There was also a time when Malik ibn Sinan DRANK HIS BLOOD on the Day of Uhud and licked it up. The Prophet allowed him to do that and then said, "The Fire will not touch you."
Something similar occurred when ‘Abdullah ibn az-Zubayr drank cupped blood. The Prophet said, "Woe to you from the people and woe to the people from you," but he did not object to what he had done.
Something similar is related about when a woman DRANK SOME OF HIS URINE. He told her, "You will never complain of a stomach-ache."
He did not order any of them to wash their mouths out nor did he forbid them to do it again.
The hadith of the woman drinking the urine is sound. Ad-Daraqutni follows Muslim and al-Bukhari who relate it in the Sahih. The name of this woman was Baraka, but they disagree about her lineage. Some say that it was Umm Ayman, a wooden cup he placed under his bed in which he would urinate during the night. One night he urinated in it and when he examined it in the morning there was nothing in it. He asked Baraka about that. She said, "I got up and felt thirsty, so I drank it without knowing." The hadith is related by Ibn Jurayj and others. (Qadi 'Iyad Ibn Musa al-Yahsubi, Kitab Ash-shifa bi ta'rif huquq al-Mustafa (Healing by the recognition of the Rights of the Chosen One), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K., third reprint 1991, paperback], pp. 35-37; capital and underline emphasis ours)
This Muslim jurist further noted that:
When Quraysh sent 'Urwa ibn Mas'ud to the Messenger of Allah in the year of al-Hudaybiyya, he saw the unparalleled respect which his Companions displayed towards him. Whenever he did 'wudu they ran to get his leftover 'wudu water and nearly fought over it. If he spat they took it with their hands and wiped it on their faces and bodies. If a hair of his fell they ran to get it. If he commanded them to do something, they ran to do his command. If he spoke, they lowered their voices in his presence. They did not stare at him due to their respect for him. When he returned to Quraysh, he said, "People of Quraysh! I have been to Chosroes in his kingdom, and Caesar in his kingdom and the Negus in his kingdom, but by Allah, I have not seen any king among his people treated anything like the way Muhammad is treated by his Companions."…
Anas said, "I saw the Messenger when his hair was being shaved. His companions were around him and whenever a lock fell, a man picked it up." (Pp. 236-237; underline emphasis ours)
The sahih ahadith narrate something similar:
… Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah's Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) WHO WOULD RUB IT ON HIS FACE AND SKIN; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." (Sahih al-Bukhari, Volume 3, Book 50, Number 891: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/050.sbt.html#003.050.891)
Now what does Jalal have to say about Muhammad permitting people to drink his blood and smear his saliva on them? Aren’t these practices extreme acts of devotion and worship, bordering on the fanatical?
Moreover, Muhammad commanded his followers to pray to him in their daily acts of worship:
Narrated Shaqiq bin Salama:
'Abdullah said, "Whenever we prayed behind the Prophet we used to recite (in sitting) 'Peace be on Gabriel, Michael, peace be on so and so. Once Allah's Apostle looked back at us and said, 'Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, 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: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/012.sbt.html#001.012.794)
A practice which clearly contradicts the Quran since the Muslim scripture expressly prohibits invoking or addressing any one directly other than Allah:
Say (O Muhammad): My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allah and face the Qiblah, i.e. the Ka'bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him by not joining in worship any partner to Him and with the intention that you are doing your deeds for Allah's sake only. As He brought you (into being) in the beginning, so shall you be brought into being (on the Day of Resurrection) [in two groups, one as a blessed one (believers), and the other as a wretched one (disbelievers)]. S. 7:29 Hilali-Khan
And the mosques are for Allah (Alone), so invoke not anyone along with Allah. S. 72:18 Hilali-Khan
Muhammad further stated that he would intercede for people on the day of resurrection, and erroneously believed that the entire earth belonged to him:
Narrated Ma’bad bin Hilal Al’Anzi:
We, i.e., some people from Basra gathered and went to Anas bin Malik, and we went in company with Thabit Al-Bunnani so that he might ask him about the Hadith of Intercession on our behalf. Behold, Anas was in his palace, and our arrival coincided with his Duha prayer. We asked permission to enter and he admitted us while he was sitting on his bed. We said to Thabit, "Do not ask him about anything else first but the Hadith of Intercession." He said, "O Abu Hamza! There are your brethren from Basra coming to ask you about the Hadith of Intercession." Anas then said, "Muhammad talked to us saying, ‘On the Day of Resurrection the people will surge with each other like waves, and then they will come to Adam and say, ‘Please intercede for us with your Lord.’ He will say, ‘I am not fit for that but you'd better go to Abraham as he is the Khalil of the Beneficent.’ They will go to Abraham and he will say, ‘I am not fit for that, but you'd better go to Moses as he is the one to whom Allah spoke directly.’ So they will go to Moses and he will say, ‘I am not fit for that, but you'd better go to Jesus as he is a soul created by Allah and His Word.’ (Be: And it was) they will go to Jesus and he will say, ‘I am not fit for that, but you'd better go to Muhammad.’
They would come to me and I would say, ‘I am for that.’ Then I will ask for my Lord's permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers! My followers!’ And then it will be said, ‘Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.’ I will go and do so and return to praise Him with the same praises, and fall down (prostrate) before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers! My followers!’ It will be said, ‘Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed.’ I will go and do so and return to praise Him with the same praises, and fall down in prostration before Him. It will be said, ‘O, Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers!’ Then He will say, ‘Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.’ I will go and do so." …
Anas told me the same as he told you and said that the Prophet added, ‘I then return for a fourth time and praise Him similarly and prostrate before Him me the same as he ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, allow me to intercede for whoever said, ‘None has the right to be worshiped except Allah.’ Then Allah will say, ‘By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: ‘None has the right to be worshipped except Allah.’" (Sahih al-Bukhari, Volume 9, Book 93, Number 601: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/093.sbt.html#009.093.601)
VI: Expelling the Jews from the Arabian peninsula
'Umar said that the Prophet, may Allah bless him and grant him peace, said, "We will let you remain in that as long as Allah lets you remain there."
2996. It is related that Abu Hurayra said, "While we were in the mosque, the Messenger of Allah, may Allah bless him and grant him peace, came out and said, ‘Go to the Jews.’ We went out until we came to the house of al-Midras. He said, ‘Become Muslim and you will be safe. Know that the earth belongs to Allah AND His Messenger. I want to expel you from this land. Whoever of you has some property should sell it. However, the earth belongs to Allah AND His Messenger.’" (Aisha Bewley, Sahih Collection of al-Bukhari, Chapter 63. Chapters on the Jizya and Truces: http://bewley.virtualave.net/bukhari24.html#khumus; bold, capital and underline emphasis ours)
The Quran, however, denies that there is an intercessor besides Allah, and that it is a sin to seek help from even those that are closest to Allah such as the prophets:
And warn therewith (the Qur'an) those who fear that they will be gathered before their Lord, when there will be neither a protector nor an intercessor for them besides Him, so that they may fear Allah and keep their duty to Him (by abstaining from committing sins and by doing all kinds of good deeds which He has ordained). S. 6:51 Hilali-Khan
Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism). S. 18:102 Hilali-Khan
Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? S. 32:4 Hilali-Khan
Moreover, there are plentiful references and Islamic sources (such as those translated by Jalal!) that expressly and unambiguously deny that Allah has an associate or partner who shares in his kingship, thereby refuting Muhammad’s erroneous assertion that the earth also belongs to him:
O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers. Allah there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious. S. 2:254-255
To Allah belongs all that is in the heavens and on earth. Whether you show what is in your minds or conceal it, Allah calls you to account for it. He forgives whom He pleases, and punishes whom He pleases, for Allah has power over all things. S. 2:284
But as for those who are niggardly with the bounty Allah has given them, let them not suppose it is better for them; nay, it is worse for them; that they were niggardly with they shall have hung about their necks on the Resurrection Day; and to Allah belongs the inheritance of the heavens and earth; and Allah is aware of the things you do. S. 3:180
And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things. S. 3:189 – cf. 3:109, 129; 4:126, 131-132, 171; 5:17-18
Allah Negates Having an Associate, a Partner, or a Helper in His Kingship
… Allah, all praise be to Him, stated that those who are being invoked besides Him, such as the angels, the human beings, or any other creation, do not own the weight of an atom in His Kingdom. He also stated that He has no partner with Him in His Kingdom. Rather, He Alone owns the Kingship, and He alone deserves all thanks and praises, and He is Able to do everything. Allah, the Exalted, does not have an aid who aids Him, as created kings have aids and helpers. Further, the righteous creations that are qualified to perform Shafa’ah with Allah, can only do so on behalf of whom Allah wills. Thus, Allah negated all types and aspects of Shirk (polytheism).
Why is it that some objects are being invoked instead of Allah? Is it because they own a share in the Kingship, or because they are partners, or aids to Allah? Or, are they merely solicitors who intercede on behalf of others?
As for the three aspects: ownership, partnership and being aids, they certainly are all negated with regards to Allah, the Exalted, the Ever High.4 As for the fourth type, it can only occur by Allah’s leave…
 [because His Alone are the Kingship and the Lordship] (Ibn Qayyim al-Jauziyyah, Zad-ul Ma'ad fi Hadyi Khairi-l 'Ibad [Provisions for the Hereafter Taken From the Guidance of Allah's Best Worshipper], translated by Jalal Abualrub, edited by Alaa Mencke & Shaheed M. Ali [Madinah Publishers & Distributors, Orlando Florida; First edition, October 2001], Volume 4, pp. 241-242)
To make matters worse for Jalal and his fellow Muslims, Muhammad was actually uncertain of his own fate and emphatically told his followers that he could not save anyone from Allah’s punishment:
Say: "I am no bringer of new-fangled doctrine among the messengers, NOR DO I KNOW WHAT WILL BE DONE WITH ME OR WITH YOU. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." S. 46:9
Narrated Abu Huraira:
When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Apostle got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." (Sahih al-Bukhari, Volume 4, Book 51, Number 16: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/051.sbt.html#004.051.016)
Narrated 'Um al-'Ala:
An Ansari woman who gave the pledge of allegiance to the Prophet that the Ansar drew lots concerning the dwelling of the Emigrants. 'Uthman bin Maz'un was decided to dwell with them (i.e. Um al-'Ala's family), 'Uthman fell ill and I nursed him till he died, and we covered him with his clothes. Then the Prophet came to us and I (addressing the dead body) said, "O Abu As-Sa'ib, may Allah's Mercy be on you! I bear witness that Allah has honored you." On that the Prophet said, "How do you know that Allah has honored him?" I replied, "I do not know. May my father and my mother be sacrificed for you, O Allah's Apostle! But who else is worthy of it (if not 'Uthman)?" He said, "As to him, by Allah, death has overtaken him, and I hope the best for him. By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me," By Allah, I will never assert the piety of anyone after him. That made me sad, and when I slept I saw in a dream a flowing stream for 'Uthman bin Maz'un. I went to Allah's Apostle and told him of it. He remarked, "That symbolizes his (good) deeds." (Sahih al-Bukhari, Volume 5, Book 58, Number 266: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/058.sbt.html#005.058.266)
How, then, could Muhammad say that he will intercede for people when he wasn’t completely certain of his own salvation? And how could he command his followers to pray to him in their daily prayers when all prayers are supposed to be directed to Allah according to the Quran?
The Black Stone – Islam’s Other Idol
It is no secret that Muhammad retained many of the pagan practices and observances of Meccan paganism such as kissing a black stone, which the idolators venerated much like they did the other idols found in the Kabah, the pagan cube structure which was erected for the worship of false gods:
Narrated 'Abis bin Rabia: 'Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you." (Sahih al-Bukhari, Volume 2, Book 26, Number 667: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/026.sbt.html#002.026.667)
Narrated Salim that his father said: I saw Allah's Apostle arriving at Mecca; he kissed the Black Stone Corner first while doing Tawaf and did ramal in the first three rounds of the seven rounds (of Tawaf). (Sahih al-Bukhari, Volume 2, Book 26, Number 673: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/026.sbt.html#002.026.673; see also 675, 676, 679, 680)
The Holy Bible forbids God’s true followers from fashioning images which are then taken as objects of worship:
"You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me," Exodus 20:4-5
"Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and all whose mouths have not kissed him." 1 Kings 19:18
Pay careful and close attention to the fact that bowing to and kissing an idol is considered an act of worship, since this clearly indicates that Muhammad committed idolatry for kissing the black stone.
The next reference shows what happens when an object commissioned by a prophet of God is venerated through religious gestures such as kissing, bowing or by burning incense to it:
"In the third year of Hoshea son of Elah king of Israel, Hezekiah son of Ahaz king of Judah began to reign. He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother's name was Abijah daughter of Zechariah. He did what was right in the eyes of the LORD, just as his father David had done. He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan)." 2 Kings 18:1-4
If this is the case with images which met with Divine approval how much more so will God be against venerating symbols which he has not personally commanded anyone to make?
What makes this rather amazing is that during the Q&A session of his debate with David Wood, Jalal was specifically asked why Muhammad kissed and commanded others to kiss the black stone when certain Biblical passages such as 1 Kings 19:18 and 2 Kings 18:4 prohibited such acts of worship. Here is his response:
Um, does this… is this the same Bible that the Catholics are reading? You know that 80% of Catholics today, I mean, Christians today are Catholic or Orthodox? And they kiss all these stuff. Go tell them that before you tell me. The Bible is not my book; it’s your book. It wasn’t written by Allah; it was written by people who are not Allah, I am telling you. So you can’t bring it as proof to… against me because we don’t believe the Book is, ahh, authentic to begin with. It’s fabricated, it’s forged, and I am going to talk about it in the next section. (Is Muhammad a Prophet?: http://dc54.4shared.com/download/44126730/9b6a32c3/is_muhammad_a_prophet_jalal.mp3)
Um, is this the same Jalal who wrote the following?
I will also prove Muhammad’s Prophethood through what he sent with and also through the standards for prophets set in the Bible to prove Muhammad’s superiority to any prophet mentioned in the Two Testaments. A Christian author once wrote: "Bible gives us a test to determine a true prophet a true prophet from a false one." Therefore, we will use the Bible as a test. (Is Muhammad a Prophet?, p. 1)
Is this the same man who quoted the following OT text in his "response" to the current Pope’s criticism of Muhammad?
Eradicating Shirk: When he entered the Ka’bah, the Prophet of Islamic Monotheism ordered that all the idols in and around the Ka’bah be destroyed, the idols that were being worshipped instead of Allah. He had these idols destroyed just as Allah ordered His ancient Prophets to do, "But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire" (Deuteronomy 7:5).
What does the Pope know about Muhammad? Can the Pope appear in front of his congregation and declare that Muhammad did evil when he destroyed the idols and called to the Oneness of the Creator of everything? (Jalal Abualrub, Muhammad: The Prophet of Mercy –50 New & Humane Concepts Brought by Muhammad, edited by Alaa Mencke [Madinah Publishers and Distributors, June 2007: http://www.islamlife.com/store/], p. 136; underline emphasis ours)
That same Jalal? So when the same Holy Bible that Jalal referenced proves beyond any reasonable doubt that Muhammad was an idolator, and therefore a false prophet, it is no longer a credible source and cannot be used to falsify Islam and the Quran? Then why did Jalal appeal to it in the first place if he is going to simply discard or attack what it says whenever it is used to prove that Muhammad was not a messenger sent by the one true God of Abraham?
Whatever the reasons may be for Jalal’s blatant inconsistency, the fact remains that Muhammad did not eradicate idolatry completely but retained much of the pagan and idolatrous practices of the Arabs. He further turned himself into an idol as well.
We now come to the end of the first part of our analysis of Jalal’s assertions. Lord Jesus willing, we will have more to say in the second part of our examination.