Worshiping Jesus as God

The inspired New Testament writings are crystal clear that only God is to be worshiped:

“Again, the devil took Him up on a very high mountain and showed Him all the kingdoms of the world and their grandeur, and said to Him, ‘All these things I will give You if You will fall down and worship me.’ Then Jesus said to him, ‘Get away from here, Satan! For it is written, “You shall worship the Lord your God, and Him only shall you serve.”’” Matthew 4:8-10 – cf. Luke 4:5-8

“Thus the secrets of his heart are revealed. And so falling down on his face, he will worship God and report that God is truly among you.” 1 Corinthians 14:25

Our Lord further stated that true believers must worship God the Father in the power of the Holy Spirit and on the basis of his revealed truth, e.g., in accord with the Scriptures that the Spirit has produced through holy men whom he appointed:

“‘Our fathers worshipped on this mountain, but you all say that in Jerusalem is the place where men ought to worship.’ Jesus said to her, ‘Woman, believe Me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we know what we worship, for salvation is of the Jews. Yet the hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth. For the Father seeks such to worship Him. God is Spirit, and those who worship Him must worship Him in spirit and truth.’” John 4:20-24

“Sanctify them by Your truth. Your word is truth.” John 17:17

“For this reason we thank God without ceasing because, when you received the word of God, which you heard from us, you received it not as the word of men, but as it truly is, the word of God, which effectively works also in you who believe.” 1 Thessalonians 2:13

“But know this first of all, that no prophecy of the Scripture is a matter of one’s own interpretation. For no prophecy at any time was produced by the will of man, but holy men moved by the Holy Spirit spoke from God.” 2 Peter 1:20-21

This explains why the Apostles,

“As Peter entered the house, Cornelius met him and fell down at his feet and worshipped him. But Peter lifted him up, saying, ‘Stand up. I myself am a man.’” Acts 10:25-26

“In Lystra there sat a man, crippled in his feet, who had never walked and was lame from birth. He heard Paul speaking, who looked intently at him and perceived that he had faith to be healed and said with a loud voice, ‘Stand upright on your feet.’ And he jumped up and walked. When the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, ‘The gods have come down to us in the likeness of men!’ Barnabas they called Zeus, and Paul they called Hermes, because he was the main speaker. The priest of Zeus, who was in front of the city, brought bulls and garlands to the gates to offer sacrifices with the crowds. But when the apostles Barnabas and Paul heard this, they tore their clothes and rushed out into the crowd, crying out, ‘Men, why are you doing this? We also are men, of like nature with you, preaching to you to turn from these vain things to the living God, who made the heaven and the earth and the sea, and everything that is in them, who in times past allowed all nations to walk in their own ways.’” Acts 14:8-16

And righteous angels expressly rebuked and forbade anyone from worshiping them:

“I fell at his feet to worship him. But he said to me, ‘See that you not do that. I am your fellow servant, and of your brothers who hold the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.’” Revelation 19:10

“I, John, am he who saw and heard these things. When I heard and saw them, I fell down to worship at the feet of the angel who showed me these things. But he said to me, ‘See that you not do that. For I am your fellow servant, and of your brothers the prophets, and of those who keep the words of this book. Worship God!’” Revelation 22:8-9

The Christian Scriptures even furnish an example of what happens to those who permit others to worship or glorify them as a divine being:

“Now Herod was very angry with the people of Tyre and Sidon But they came to him in unity, and having made Blastus, the king’s personal servant, their friend, they asked for peace, because their country was fed by the king’s country. On an appointed day, Herod, dressed in royal apparel, sat on his throne and gave a public speech to them. The mob shouted, ‘It is the voice of a god, and not of a man!’ Immediately an angel of the Lord struck him, because he did not give God the glory. And he was eaten by worms and died.” Acts 12:20-23

And yet the NT documents are replete with cases where the Lord Jesus is worshiped with the express approval of God:

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, wise men came from the east to Jerusalem, saying, ‘Where is He who was born King of the Jews? For we have seen His star in the east and have come to worship Him.’… And he sent them to Bethlehem and said, ‘Go and search diligently for the young Child, and when you have found Him, bring me word again, so that I may come and worship Him also.’… And when they came into the house, they saw the young Child with Mary, His mother, and fell down and worshipped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.” Matthew 2:1-2, 8, 11

“When He came down from the mountains, large crowds followed Him. And then a leper came and worshipped Him, saying, ‘Lord, if You are willing, You can make me clean.’ Jesus reached out His hand and touched him, saying, ‘I will. Be clean.’ And immediately his leprosy was cleansed. Then Jesus said to him, ‘See that you tell no one. But go your way, show yourself to the priest, and offer the gift that Moses commanded as a testimony to them.’” Matthew 8:1-4

“While He was speaking these things to them, a certain ruler came and worshipped Him, saying, ‘My daughter is even now dead. But come and lay Your hand on her, and she will live.’ Jesus rose and followed him, and so did His disciples.” Matthew 9:18-19

“Then Jesus went from there and departed into the regions of Tyre and Sidon. There, a woman of Canaan came out of the same regions and cried out to Him, saying, ‘Have mercy on me, O Lord, Son of David. My daughter is severely possessed by a demon.’ But He did not answer her a word. And His disciples came and begged Him, saying, ‘Send her away, for she cries out after us.’ But He answered, ‘I was sent only to the lost sheep of the house of Israel.’ Then she came and worshipped Him, saying, ‘Lord, help me.’” Matthew 15:21-25

“Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.” Matthew 20:28 Authorized King James Version (AV)

“Then they came to the other side of the sea, to the country of the Gadarenes. And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. When he saw Jesus from afar, he ran and worshiped Him. And he cried out with a loud voice and said, ‘What have I to do with You, Jesus, Son of the Most High God? I implore You by God that You do not torment me.’” Mark 5:1-7 New King James Version (NKJV)

“Jesus heard that they had thrown him out, and when He found him, He said, ‘Do you believe in the Son of God?’ He answered, ‘Who is He, Lord, that I may believe in Him?’ Jesus said to him, ‘You have seen Him, and it is He who speaks with you.’ Then he said, ‘Lord, I believe.’ And he worshipped Him. Jesus said, ‘I came into this world for judgment, that those who do not see may see, and that those who see may become blind.’” John 9:35-39

This next one is particularly interesting since Christ is worshiped in the context of the Lord claiming to be the I AM who has the power to walk on the sea, and enable others to do likewise:

“Then Jesus commanded His disciples to get into the boat and go ahead of Him to the other side, while He sent the crowds away. When He sent the crowds away, He went up into a mountain by Himself to pray. And when evening came, He was there alone. But the boat was now in the middle of the sea, tossed by the waves, for the wind was turbulent. During the fourth watch of the night Jesus went to them, walking on the sea. But when the disciples saw Him walking on the sea, they were troubled, saying, ‘It is a spirit.’ And they cried out in fear. But immediately Jesus spoke to them, saying, ‘Be of good cheer. It is I (ego eimi – I AM). Do not be afraid.’ Peter answered Him and said, ‘Lord, if it is You, bid me come to You on the water.’ He said, ‘Come.’ And when Peter got out of the boat, he walked on the water to go to Jesus. But when he saw the strong wind, he was afraid, and beginning to sink, he cried out, ‘Lord, save me!’ Immediately Jesus reached out His hand and caught him, and said to him, ‘O you of little faith, why did you doubt?’ And when they got into the boat, the wind ceased. Then those who were in the boat came and worshipped Him, saying, ‘Truly You are the Son of God.’” Matthew 14:22-33 – cf. Mark 6:45-52; John 6:16-21

Here Jesus is seen doing what the Hebrew Bible ascribes to Yahweh God alone:

“The waters saw You, O God. The waters saw You; they were afraid; the depths also trembled. The clouds poured out water; the skies thundered. Your arrows flashed about. The sound of Your thunder was in the whirlwind, and Your lightning lit up the world; the earth trembled and shook. Your way is through the sea, and Your path in the great waters, and your footsteps are not seen.” Psalm 77:16-19

“Some went down to the sea in ships, to do business in the vast waters; they saw the works of the Lord and His wonders in the deep water. For He commands and raises the stormy wind, which lifts up the sea waves. The sailors went up to the sky, they came down to the depths; their strength melted because of the great danger. They reeled to and fro and staggered like drunken men, and were completely confused. Then they cried out to the Lord in their trouble, and He saved them out of their distress. He made the storm calm, and the sea waves were still. They were glad because the waters were quiet, so He brought them to their desired harbor. Let them praise the Lord for His goodness and for His wonderful works to the people! Let them exalt Him in the congregation of the people, and praise him in the assembly of the elders.” Psalm 107:23-32

“But now, thus says the Lord who created you, O Jacob, and He who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by your name; you are Mine. When you pass through waters, I will be with you. And through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame kindle on you. For I am the Lord your God, the Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place. Since you were precious in My sight, you have been honorable, and I have loved you; therefore, I will give men for you, and people for your life. Do not fear, for I am with you; I will bring your descendants from the east, and gather you from the west… You are My witnesses, says the Lord, and My servant whom I have chosen that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me. I, even I, am the LORD, and besides Me there is no savior. I have declared, and have saved, and I have shown, when there was no strange god among you; therefore, you are My witnesses, says the Lord, that I am God. Indeed, from eternity I am He; there is no one who can deliver out of My hand; I act, and who can reverse it?” Isaiah 43:1-5, 10-13

And here is another remarkable example:

“As they went to tell His disciples, suddenly Jesus met them, saying, ‘Greetings!’ They came and took hold of His feet and worshipped Him. Then Jesus said to them, ‘Do not be afraid. Go tell My brothers to go to Galilee, and there they will see Me.’… Then the eleven disciples went away to Galilee, to the mountain to which Jesus had directed them. When they saw Him, they worshipped Him. But some doubted. Then Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things I have commanded you. And remember, I am with you always, even to the end of the age.’ Amen.” Matthew 28:9-10, 16-20

The disciples worship their risen Lord in the context of Jesus’ claiming to possess absolute power over the entire creation, bearing the same divine name shared by both the Father and the Holy Spirit, and promising to be personally present with all believers everywhere in order to assure the success of their mission to make disciples of all nations. This means that Christ is omniscient, omnipotent and omnipresent, the very essential attributes which belong to God alone!

Christ continued to receive worship even after his physical, bodily ascension into heaven:

“Then He led them out as far as Bethany, and He lifted up His hands and blessed them. While He blessed them, He parted from them and was carried up into heaven. Then they worshipped Him, and returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God. Amen.” Luke 22:50-53

In fact, the risen Lord receives the very same worship from the entire angelic host that Yahweh God receives:

“And again, when He brings the firstborn into the world, He says: ‘Let all the angels of God worship Him.’” Hebrews 1:6

The inspired writer has taken the following OT texts, which speak of the worship that Yahweh is supposed to receive from his heavenly creatures,

“Praise, O heavens, his people, worship him, all you gods! For he will avenge the blood of his children, and take vengeance on his adversaries; he will repay those who hate him, and cleanse the land for his people.” Deuteronomy 32:43 New Revised Standard Version (NRSV)

Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people. LXX

“All who serve carved images, those who boast in idols, will be put to shame. All the gods must worship him.” Psalm 97:7 Christian Standard Bible (CSB)

Let all that worship graven images be ashamed, who boast of their idols; worship him, all ye his angels. Psalm 96:7 LXX

And applied it to Christ being worshiped by all the angels!

That’s not all. According to the God-breathed Scriptures, every creature in existence must, and eventually shall, worship the Lord Christ forever and ever:

“Therefore God highly exalted Him and gave Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:9-11

“When He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of saints. And they sang a new song, saying: ‘You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests unto our God; and we shall reign on the earth.’ Then I looked, and I heard around the throne and the living creatures and the elders the voices of many angels, numbering ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: ‘Worthy is the Lamb who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!’ Then I heard EVERY CREATURE which is in heaven and on the earth and under the earth and in the sea, and all that are in them, saying: ‘To Him who sits on the throne and to the Lamb be blessing and honor and glory and power, forever and ever!’ The four living creatures said, ‘Amen.’ And the twenty-four elders fell down and worshipped Him who lives forever and ever.” Revelation 5:8-14

According to Revelation, the One who lives forever and ever is none other than the risen Christ, who also happens to be the First and the Last,

“When I saw Him, I fell at His feet as though I were dead. Then He laid His right hand on me, saying to me, ‘Do not be afraid. I am the First and the Last. I am He who lives, though I was dead. Look! I am alive forevermore. Amen. And I have the keys of Hades and of Death.’” Revelation 1:17-18

A divine title, which both the Hebrew Bible,

“Thus says the LORD the King of Israel, and his Redeemer the LORD of Hosts: I am the first, and I am the last; besides Me there is no God.” Isaiah 44:6 – cf. 48:12; 41:4

And the Quran attribute to God alone:

He is the First and the Last, the Outward and the Inward; He has knowledge of everything. S. 57:3 Arberry

What’s more, in the Philippians passage cited above, the blessed Apostle has taken the following OT text, which speaks of Yahweh commanding the nations to revere him,

“Declare and set forth your case; let them take counsel together. Who has declared this from ancient times? Who has told it from that time? Have not I, the Lord? And there is no God besides Me, a righteous God and Savior; there is no other besides Me. Turn to Me and be saved, all the ends of the earth. For I am God, and there is no other. I have sworn by Myself, the word has gone out of My mouth in righteousness and shall not return, that to Me every knee shall bow, every tongue shall take an oath.” Isaiah 45:21-23

And applied to the universal worship that the Lord Jesus must receive from all of creation!

Here, now, is a helpful syllogism which brings out the implications of the worship that Christ receives:

  1. God alone is to receive worship (specifically in a religious context), and he is the only Being in heaven who is to be worshiped.
  2. Jesus Christ is worshiped in the same way and to the same degree that God the Father is worshiped, especially now that he is in heaven.
  3. Jesus must therefore be God, even though he is not the Father or the Holy Spirit.

In light of this, it should therefore come as no surprise to find the Disciples of Christ and the inspired Scriptures applying the term God to the Lord Jesus:

“For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder. And his name shall be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David and over his kingdom, to order it and to establish it with justice and with righteousness, from now until forever. The zeal of the Lord of Hosts will perform this.” Isaiah 9:6-7

“Now all this occurred to fulfill what the Lord had spoken through the prophet, saying, ‘A virgin shall be with child, and will bear a Son, and they shall call His name Immanuel, which is interpreted, ‘God with us.’” Matthew 1:22-23

“And Thomas answered and said to Him, ‘My Lord and my God!’ Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.’” John 20:28-29 NKJV

“Therefore take heed to yourselves and to the entire flock, over which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.” Acts 20:28

“to whom belong the patriarchs, and from whom, according to the flesh, is Christ, who is over all, God forever blessed. Amen.” Romans 9:5

“as we await the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from all lawlessness and purify for Himself a special people, zealous of good works.” Titus 2:13-14

“But to the Son He says: ‘Your throne, O God, lasts forever and ever; a scepter of righteousness is the scepter of Your kingdom.’ You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions.’” Hebrews 1:8-9

“Simon Peter, a servant and apostle of Jesus Christ, To those who have received a faith as precious as ours through the righteousness of our God and Savior Jesus Christ.” 2 Peter 1:1

After all, he who receives the exact worship that God alone is supposed to receive must be God in essence.

Amen! Come Lord Jesus, come! We confess that you are the risen Lord to the glory of God the Father! Amen!

Unless noted otherwise, all Scriptural citations taken from the Modern English Version (MEV) of the Holy Bible.

 

Advertisements

The Quran Confirms: Ishmael Cannot Be the Ancestor of Muhammad!

In the following articles,

Ishmael is not the Father of Muhammad Part 1 http://www.answeringislam.net/Shamoun/ishmael.htm, Part 2 http://www.answeringislam.net/Shamoun/ishmael2.htm

We provided conclusive evidence that Ishmael cannot be the physical progenitor of Muhammad. In this post we are going to provide additional proof from the Quran itself that Muhammad could not have been a descendant of Ishmael.

According to the Islamic scripture, the pagans of Arabia, specifically those living in Mecca and Medina, whom Muhammad was sent to were never given an inspired Scripture which they could live by, since Allah never sent them a prophet or messenger:

And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy: Lest ye should say: “The Book was sent down to two Peoples before us, and for our part, we remained unacquainted with all that they learned by assiduous study:” Or lest ye should say: “If the Book had only been sent down to us, we should have followed its guidance better than they.” Now then hath come unto you a clear (sign) from your Lord,- and a guide and a mercy: then who could do more wrong than one who rejecteth Allah’s signs, and turneth away therefrom? In good time shall We requite those who turn away from Our signs, with a dreadful penalty, for their turning away. S. 6:155-157

Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition. S. 28:46

Or do they say, “He has forged it”? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance. S. 32:3

They swore their strongest oaths by Allah that if a warner came to them, they would follow his guidance better than any (other) of the Peoples: But when a warner came to them, it has only increased their flight (from righteousness),- S. 35:42

By the Wise Koran, thou art truly among the Envoys on a straight path; the sending down of the All-mighty, the All-wise, that thou mayest warn a people WHOSE FATHERS WERE NEVER WARNED, so they are heedless. S. 36:2-6 Arberry

But We had not given them Books which they could study, nor sent messengers to them before thee as Warners. S. 34:44

What! have We given them a Book before this, to which they are holding fast? S. 43:21

Here is where the problem lies for the Muslims. The Quran claims that Ishmael was a prophet who was given a divinely revealed book to pass on to his descendants and community:

We gave him (Abraham) Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good: And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous: AND ISMA’IL and Elisha, and Jonas, and Lot: and to all We gave favour above the nations: (To them) and to their fathers, and progeny and brethren: We chose them, and we guided them to a straight way. This is the guidance of Allah: He giveth that guidance to whom He pleaseth, of His worshippers. If they were to join other gods with Him, all that they did would be vain for them. These were THE MEN to whom We gave THE BOOK, and authority, and prophethood: if these (their descendants) reject them, Behold! We shall entrust their charge to a new people who reject them not. S. 6:84-89

Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; S. 4:163 Pickthall

And relate the story of Ishmael as mentioned in the Book. He was indeed true to his promises. And he was a Messenger, a Prophet. He used to enjoin Prayer and alms-giving on his people, and he was well pleasing to his Lord. S. 19:54-55, 58 Sher Ali

Note how these texts affirm that Ishmael is included among those who not only received the Book and prophethood, but was also one that enjoined prayer and charity (Zakat) upon his people/seed.

The Islamic scripture even claims that Abraham and Ishmael built a house for Allah so that their physical seed would come there and worship their Lord by performing the rites outlined by the two of them:

And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: ‘Take to yourselves Abraham’s station for a place of prayer.’ And We made covenant with Abraham and Ishmael: ‘Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.’ And when Abraham said, ‘My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.’ He said, ‘And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire — how evil a homecoming!’ And when Abraham, and Ishmael with him, raised up the foundations of the House: ‘Our Lord, receive this from us; Thou art the All-hearing, the All-knowing; and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate; and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.’ S. 2:125-129 Arberry

Seeing that the Quran plainly states that the people whom Muhammad was sent to did not have an inspired book and never had any prophet/messenger/warner sent to them before Muhammad’s time, this means that they could not be the physical offspring of Ishmael. After all, if the Meccans were indeed Ishmael’s descendants then they already had a prophet/messenger sent to them, namely Ishmael himself, who had already left them with a sacred text.

In fact, if it were indeed true that Ishmael was their physical ancestor then the Arabs of Mecca would already have had prayer and almsgiving enjoined upon them, and would have even known of the rites associated with the house that Ishmael and his father Abraham had built as a place of worship for their Lord.

Therefore, this either means that the pagan Arabs whom Muhammad was sent to could not have been Ishmael’s physical seed, or the Muslims are faced with an irreconcilable contradiction, since the Arabs of Mecca did have a prophet sent to them long before Muhammad’s time, one who left them with a sacred text to live by. The Quran is therefore mistaken when it repeatedly states that Muhammad was sent to a people whom no warner/prophet/messenger had ever been sent to.

Here is a helpful summation of the points raised in this article:

  1. The Quran states that Muhammad was sent to a people who never had a prophet/messenger sent to them, and had therefore never received a scripture before the Quran.
  2. The Muslim scripture further claims that Ishmael was a prophet/messenger who was given a sacred book for his people, and who also enjoined on them prayer and almsgiving. He is even said to have built a sacred house for his physical seed to visit in order to perform the sacred rites in worship of Allah.
  3. This, therefore, proves that the Meccan Arabs could not have been Ishmael’s descendants, which further proves that Muhammad could not have been an Ishmaelite.
  4. Or the Quran is contradicting itself since the pagan Arabs living in Mecca had already been given a book long before Muhammad was sent to them with his “revelations,” and therefore already had a prophet/messenger sent to them, namely, their physical ancestor Ishmael.

We will leave it to the Muslims to solve all this mess from the book which they believe to be the uncreated speech of their lord.

Further Reading

Warners Sent to All Mankind Before Muhammad? http://www.answeringislam.net/Quran/Contra/warners.htm

The Ishmaelites and the Worship of God http://www.answeringislam.net/Shamoun/ishmael-baal.htm

 

Muhammad and Wife Beating: Postscript

See our previous essay. It seems that Aisha wasn’t the only prepubescent girl that Muhammad had eyes for, and whom he intended to physically strike.

In the following narrations we have a situation where Muhammad came in upon a prepubescent who still had a wet nurse (meaning someone to breast feed her!), and asks her to give herself to him. Note Muhammad’s reaction when she refuses to do so on the grounds that she was royalty and he was nothing more than a peasant:

Narrated Abu Usaid:

We went out with the Prophet to a garden called Ash-Shaut till we reached two walls between which we sat down. The Prophet said, “Sit here,” and went in (the garden). The Jauniyya (a lady from Bani Jaun) had been brought and lodged in a house in a date-palm garden in the home of Umaima bint An- Nu`man bin Sharahil, and her wet nurse was with her. When the Prophet entered upon her, he said to her, “Give me yourself (in marriage) as a gift.” She said, “Can a princess give herself in marriage to an ordinary man?” The Prophet raised his hand to pat her so that she might become tranquil. She said, “I seek refuge with Allah from you.” He said, “You have sought refuge with One Who gives refuge. Then the Prophet came out to us and said, “O Abu Usaid! Give her two white linen dresses to wear and let her go back to her family.” (Sahih al-Bukhari, Volume 7, Book 63, Hadith 182)

And here is another English version of the above ahadith:

  1. It is related that Abu Usayd said, “We went out with the Prophet until we reached a walled garden called ash-Shawt and we went to two walls and sat down between them. The Prophet said, ‘Sit here,’ and went in. The Jawniyya woman had been brought and lodged in a house in the date palms of Umayma bint an-Nu’man ibn Sharahil. She had with her wet-nurse who was her governess. When the Messenger of Allah came to her, he said, ‘Give yourself to me.’ She replied, ‘Can a queen give herself to a peasant?’ He stretched his hand to her to calm her and she said, ‘I seek refuge with Allah from you!’ He said, ‘You have sought refuge with the Refuge.’ Then he came out to us and said, ‘Abu Usayd, give her two long white linen garments and take her back to her family.'”
  1. It is related from Sahl and Abu Usayd, “The Prophet married Umayma bint Sharahil. When she was brought to him, he stretched his hand to her and she seemed to dislike that. Therefore he commanded Abu Usayma to prepare her and give her two white linen garments.”

This is reported from Sahl ibn Sa’d. (Aisha Bewly, The Sahih Collection of al-Bukhari, Chapter 71. Book of Divorce; bold and italicized emphasis ours)

It is quite evident from the context that Muhammad raised his hand in order to strike her for her “rude” and “insulting” comments. He obviously wasn’t intending to give her a mere pat on the back. Rather, it seems that for Muhammad, striking women with his hand was a sure way to get them to become tranquil (more like docile!) so as to make them do whatever he so desired.

More importantly, what does this say about the character of a man who finds prepubescent girls attractive and desirable for sex?

Muhammad and Wife Beating Pt. 3

Catching Muslims In Another Lie

We resume our discussion.

The Polemicists to the Rescue!

Suffice it to say the hadith of Muhammad physically striking his young bride Aisha in the chest, thereby causing her pain, has troubled many a Muslim, as can be seen by some of their responses. Before quoting them, here is another version of this same narration to keep things in perspective:

“… He said: ‘So you were the black shape that I saw in front of me?’ I said, ‘Yes.’ He struck me on the chest, which caused me pain, then he said: ‘Did you think that Allah and His Messenger would deal unjustly with you?’ I said: ‘Whatever the people conceal, He knows it.’… (Sahih)” (Sunan an-Nasa’i, Volume 3, Book 21, Hadith 2039; bold and italicized emphasis ours)

Now pay attention to what the following questionable internet dawagandist posted regarding his prophet violently striking and hurting his child bride:

The explanation (by Salman on Sunni forums)

Salamu Alaikum

“Struck” is a bad translation here. The word used is ‘lahaza’ , which could be translated as “Push” and at most “slap with an open palm” but not a hard, violent slap (and note translating it as “slap” is weaker and less probable). A correct translation would be:

He pushed me (lahadani) in the chest (fi sadri) with a push (lahdatan)which made me sore (awja’atni).

It is very interesting to note that “pushing” of the Prophet does indeed convey meaning – usually to drive away evil influence and thought. (The Facts About Islam, “Did Prophet Muhammed Hit or Strike His Wife, Aisha?”)

This isn’t the only Muslim who argues that the Arabic word doesn’t actually mean strike or hit. In fact some of them even appeal to the Arabic lexicons to show that “struck” is not an accurate translation:

Polemics against Islam try to mislead people by citing the words “He struck me on the chest which caused me pain” as a proof for their claim that the prophet was guilty of beating his wife Aisha. However the translation of the text in question [“He struck me on the chest which caused me pain”] is not very accurate. The Arabic word used in the hadith is “lahada”. The word “lahada” according to the lexicographers means, “to push” [dafa’a]. The usage of the word “struck” is not a [sic] accurate Rather, the phrase should be translated as:

“He pushed my chest with a push that made me sore.” [translation by Shayk G.F. Haddad ] 35 (Kevin Abdullah Kareem, Does Islam allow Wife beating?, p. 17)

The following internet dawagandist even went as far as to cite Lane’s Lexicon to prove that striking is not one of the definitions of the Arabic word:

Now for the meaning of the word, ‘lahad, let’s refer to Lane’s Lexicon. He writes…

He pushed, pushed away, or repelled, him: or pushed him violently upon the chest:(L:) or he pushed (Let Me Turn The Tables, “Did Prophet Muhammad beat his wife, Aisha?”)

Here is the link to the image from Lane’s Lexicon, provided by this same author.

What makes the above response particularly shameful and dishonest is that the dawagandist forgot to cite the rest of Lane’s Lexicon, since this is what it says IN CONTEXT!

“… He pushed, pushed away, or REPELLED, HIM: or pushed him VIOLENTLY UPON THE CHEST: (L 🙂 or he pushed him, pushed him away, or repelled him, ON ACCOUNT OF HIS BASENESS, OR DESPICABLENESS: (S, L, K 🙂 OR HE STRUCK HIM IN THE BREASTS, (L,), OR IN THE BASES OF THE BREASTS, (K,), and in the bases of the shoulder-blades: (L, K) or he pressed, or squeezed, him…” (Edward William Lane, Arabic-English Lexicon, p. 2676; bold, capital and underline emphasis ours)

Lane goes on to list “struck” as one of the meanings of this specific Arabic word! How, then, could the author have failed to include this portion of the lexicon in his “response” seeing that this is the whole point of the objection against Muhammad? And how could some of the other Muslim dawagandists claim that “struck” is not an accurate definition of the word lahada when this is precisely the meaning that is given?

In fact, notice how the following lexicon defines this term:

“… lahad, INF. lahd, oppress; jade; BEAT, push.” (Francis Joseph Steingass, Arabic-English Dictionary, p. 929; bold, capital and underline emphasis ours)

This shows that Muslims have no problem with deliberately lying and distorting the facts of a matter, so long as it helps them to justify the morally objectionable and reprehensible actions of their false prophet.

It gets a lot worse for these dawagandists since even if we go with the meaning proposed by the likes of Haddad, this still wouldn’t help their case in the least. We will simply go with Haddad’s preferred way of translating the hadith in order to see what happens:

… He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O ‘A’isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He pushed me with a push that made me sore, and then said: Did you think that Allah and His Apostle would deal unjustly with you?…

And now compare this with the way some of the other versions of this narration have been translated:

36 The Book of the Kind Treatment of Women

(4) Chapter: Jealousy

“… Then he left and I left, he hurried and I hurried, he ran and I ran, and I got there before him and entered (the house). I had only just laid down when he came in and said: ‘O ‘Aishah, why are you out of breath?’ (one of the reporters) Sulaiman said: I thought he (Ibn Wahb) said: ‘short of breath.’ He said: ‘Either you tell me or the All-Aware, All-Knowing will tell me.’ I said: ‘O Messenger of Allah, may my father and mother be sacrificed for you;’ and I told him the story. He said: ‘You were the black shape I saw in front of me?’ I said: ‘Yes.’ She said: ‘He gave me A SHOVE in the chest that HURT ME and said: ‘You thought that Allah and His Messenger would be unfair to you.’ She said: ‘Whatever people conceal, Allah, the Mighty and Sublime, knows it.’ He said: ‘Yes.’…”

Grade: Sahih (Darussalam)

Reference: Sunan an-Nasa’i 3963

In-book reference: Book 36, Hadith 25

English translation: Vol. 4, Book 36, Hadith 3415 (Sunnah.com; capital and underline emphasis ours)

And:

36 The Book of the Kind Treatment of Women

(4) Chapter: Jealousy

“… He said: ‘You were the black shape I saw in front of me?’ I said: ‘Yes.’ She said: ‘He gave me A SHOVE in the chest that HURT ME and said: “You thought that Allah and His Messenger would be unfair to you.”’ She said: ‘Whatever people conceal, Allah knows it.’ He said: ‘Yes.’…”

Grade: Sahih (Darussalam)

Reference: Sunan an-Nasa’i 3964

In-book reference: Book 36, Hadith 26

English translation: Vol. 4, Book 36, Hadith 3416 (Sunnah.com; capital and underline emphasis ours)

To now show just how laughable and desperate the response of these polemicists happens to be, all we need to do is ask a series of questions.

What was the context of Muhammad pushing/shoving Aisha so hard that it hurt her and caused her to get sore? Why did Muhammad do that?

Because Aisha had secretly left the house in order to follow Muhammad and then ran back in order to hide this from her husband.

Was Muhammad angry because of what she did?

You bet.

Is this why he “pushed/shoved” her so violently?

Yes, he was so angry that he decided to “discipline” her for lying and for secretly following him in order to check up on him.

Therefore, unless we assume that Muhammad intended to play patty-cake with Aisha it is obvious that the push was intended as a strike in order to hurt and punish his child bride. As such, the particular English version of Sahih Muslim which we quoted is absolutely correct in its rendering of the Arabic, since it best captures the intention behind the “push,” e.g., to punish Aisha for angering Muhammad by lying to him and secretly spying on him.

Suffice it to say that this act of Muhammad hitting and hurting Aisha so greatly troubled one particular Muslim polemicist, that he sought the help of his fellow dawagandists on a particular forum to help him come up with a way of understanding and explaining it away:

08-21-2007, 04:45 PM

Bassam Zawadi

Assalamu Alaykum

Look at the following narration…

Can someone explain this to me please?

08-21-2007, 10:16 PM

Ayman bin khaled

moderator

… I, always, advise myself and others to de-attach ourselves from understanding contexts of hadith from western angle [sic] so that we can have a correct and proper understanding of hadiths.

An obvious example is this Hadith , which you quoted, where that part of hitting was understood as hurting from a western perspective [sic]. As you know from a western perspective hitting women is not an acceptable act since (hurting) always relates to images of women being bashed or damaged physically by men!!! That is why you find them sometimes argue about the verse in the Quran where it says hit if women are disobedient. wallahu Al-Musta’an!!! Their understanding to such terms are wrong since they judge things according to their own understanding.

The part which you underlined in the Hadith is a form of teaching yet this is not a hitting that causes any physical harm or damage since the reason behind it is not to harm but to teach. Needless to say, this act is only done in rare situations and only when it is needed, depending on the case.

Now, let me reform the concept of hitting in Islam from another western angle:

If you have a child who is acting rudely all the time, do not his parents hit him on the hand to teach him or maybe spank him? This light hit will cause the child bit of pain but this never harm the child at all. Besides the fact, no one ever says this is bashing or unaccepted act…

08-22-2007, 05:23 AM

Ayman bin khaled

moderator

The arabic word, which has been used in the hadith is “لهدني”. this is a word which means pushing with a full hand.

keep in mind, this is a type of teaching not harming so it is not considered as hitting as it is perceived in accordance with nowadays people understanding…

08-22-2007, 06:36 AM

Bassam Zawadi

But yakhi, Aisha said that it caused her pain. I think the Prophet might have ACCIDENTLY hurt her. So ‘lahadneey’ does not mean to just give advice.

Brother Bassam,

I acknowledged the fact THAT SUCH HIT CAUSE PAIN but it is a bit of pain (sic) and it is not type of pain that harms. I have advised previously that this is a light hit to teach not to harm that is why it was called a hit from first place. Furthermore, I have given the example of hitting a child lightly to teach him to show the difference… (Did the Prophet peace be upon him hurt Aisha?; bold, capital and underline emphasis ours)

There you have it folks. Here are Muslims who are clearly troubled by the fact that their prophet “pushed” the chest of his child bride, causing her pain. And yet the explanations, which they come up with to explain this away, are not only laughable, but also truly disheartening to say the least. Trying to justify what Muhammad did by likening Aisha to a child whose parents may feel the need to hit in order to correct and discipline, gives us an idea of how Muslims view women, especially their wives.

Before concluding we would like to address this one final objection to Muhammad physically hurting his young bride:

Moreover Aisha herself tells us in an authentic hadith that the Prophet] never beated [sic] any of his wives:

Abdur Razzaq has narrated to us from Ma’mar who narrates from Az-Zuhri who narrates from Urwah who narrates this saying of Ayesha: “The Messenger never hit any of his servants with his hands, nor did he ever hit any of his wives, nor did he hit anything except.while.making.Jihad.in.the.path.of.Allah..40

If Aisha herself viewed the incident [narrated by herself in sahih muslim] as an act of wifebeating, she would have never said that the prophet did never hit any of his wives. The above hadith therefor confirms that Aisha herself did not view the push of the prophet [with his fingers] on her chest as a form of beating or anything violent, contrary she clearly tells us by her own self that the prophet did never hit any of his wives. The prophet only used to beat others during war [jihad], i.e. when he was fighting Allah’s enemies at the battlefield. P. 19

Let’s quote the full narration to see what the Muslim conveniently ignored and/or omitted:

‘A’isha said, “I never saw the Messenger of Allah ever take revenge for an injustice done to him as long as it was not regarding the orders of Allah which must be respected. He never struck anyone with his hand at all except when doing jihad in the way of Allah. He never hit a servant or a woman.” (Qadi Iyad, 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], Chapter Two: Allah’s perfecting his good qualities of character and constitution, and giving him all the virtues of the Deen and this world, Section 12. His forbearance, long-suffering and pardon, p. 56; bold, italicized and underline emphasis ours)

The above narration can be understood to mean that Muhammad wasn’t being unjust in hitting Aisha, since it was Allah himself who gave men the right to beat and discipline their wives if they suspected rebellion on their part. However, see our discussion of this point in part 2 of our analysis.

More importantly, as we already discussed in the second part of our discussion, it is Aisha herself that contradicts her own claim of Muhammad never hitting a woman by plainly acknowledging that her much older husband physically struck her in the chest. In fact, she claims that he hit her so hard that he actually hurt her and caused her pain.

Therefore, the only thing that this narration establishes is that the Islamic sources are filled with irreconcilable contradictions, proving that Allah is not God and Muhammad was not a prophet of the true God.

Time to proceed to our postscript.

Muhammad and Wife Beating Pt. 2

Catching Muslims In Another Lie

We proceed from where we previously left off.

The Embodiment of the Quran Or A Walking Contradiction?

Islamic tradition depicts Muhammad as the perfect expression of the Quran,

(And verily, you are on an exalted (standard of) character.) “It has been mentioned to us that Sa`d bin Hisham asked `A’ishah about the character of the Messenger of Allah, so she replied: `Have you not read the Qur’an?’ Sa`d said: `Of course.’ Then she said: `Verily, the character of the Messenger of Allah was the Qur’an.’” `Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur’an. His nature and character were patterned according to the Qur’an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur’an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, “I served the Messenger of Allah for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: `Why did you do that?’ And he never said to me concerning something I had not done: `Why didn’t you do this?’ He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah.” Imam Al-Bukhari recorded that Al-Bara’ said, “The Messenger of Allah had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short.” The Hadiths concerning this matter are numerous. Abu `Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama’il. Imam Ahmad recorded that `A’ishah said, “The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah.” (Tafsir Ibn Kathir, Q. 68:4; bold emphasis ours)

Which explains why he is set forth as the example, the role model, for others to emulate and pattern themselves after:

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

and you are certainly on the most exalted standard of moral excellence. S. 68:4

Maududi

Moreover, the claim that Muhammad never hit his wives is repeated elsewhere:

Sunan Ibn Majah

The Chapters on Marriage

It was narrated that ‘Aishah said: “The Messenger of Allah never beat any of his servants, or wives, and his hand never hit anything.”

Grade: Sahih (Darussalam)

English reference: Vol. 3, Book 9, Hadith 1984

Arabic reference: Book 9, Hadith 2060 (Sunnah.com)

However, such is not the case since, contrary to what Ibn Kathir reported above, Muhammad did in fact hit women, specifically his child bride Aisha:

Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was ‘A’isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah? We said: Yes. She said: When it was my turn for Allah’s Messenger to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi’. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O ‘A’isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He STRUCK ME ON THE CHEST WHICH CAUSED ME PAIN, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi’ (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you. (Sahih Muslim, Book 004, Number 2127)

It is ironic that of all the wives, it was Aisha who got hit when she is the one who purportedly claimed that Muhammad never hit a woman!

In striking Aisha, Muhammad showed that he was not the best example for others, and that he did not implement the very rules he imposed upon his followers. The fact is that Muhammad’s reaction violates the Quran and his own sunna. After all, wasn’t it Muhammad who stated that the men who beat their wives are not the best Muslims?

Riyad as-Salihin

The Book of Miscellany

Iyas bin ‘Abdullah reported:

Messenger of Allah said, “Do not beat Allah’s bondwomen.” When ‘Umar came to Messenger of Allah and complained saying: “The women have become very daring towards their husbands,” He gave permission to beat them. Then many women went to the family of the Messenger of Allah (wives) complaining of their husbands, and he (the Prophet) said, “Many women have gone round Muhammad’s family complaining of their husbands. Those who do so, that is, those who take to beating their wives, are not the best among you“.

[Abu Dawud]. (Sunnah.com; underline emphasis)

And no matter how one chooses to interpret Q. 4:34, whether they take the procedures prescribed in how a man is to deal with a rebellious wife as successive steps, as indicated by the following translation,

Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great. Hilali-Khan

Or a range of options to choose from, irrespective of the order, Muhammad still ends up violating his own instructions.

If one opts for the first interpretation, then Muhammad disobeyed the words of his deity since he chose to hit Aisha when he was supposed to admonish her first. If the latter explanation is adopted then Muhammad still failed to live up to his own standards, since he chose the harshest course of action instead of doing that which was more merciful and compassionate. After all, hurting his child bride, as opposed to lovingly rebuking her, wasn’t the best course of action, but the harshest and cruelest step he could have taken. This, therefore, indicates that Muhammad wasn’t the loving and merciful human being that Muslims paint him out to be.

Suffice it to say Muslim polemicists have come up with a response to Muhammad physically lashing out on his child bride, one which we will address in the next section.

Muhammad and Wife Beating Pt. 1

Catching Muslims In Another Lie

The Quran gives men the permission to discipline their wives whom they fear are being rebellious by beating or striking them:

Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great. S. 4:34 Pickthall

“… But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, and scourage them…” Rodwell

“… And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them…” Muhammad Asad 

“… If you fear high-handedness from your wives, remind them [of the teachings of God], then ignore them when you go to bed, then hit them…” Abdel Haleem

“… But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them…” Umm Muhammad (Sahih International)

“… As for those from whom you fear disloyalty, admonish them, and abandon them in their beds, then strike them…” Tala A. Itani

“… And those whom you are afraid of their disloyalty (in their marital duties), then advise them, and keep away from them in beds, and (if that or nothing else worked) then spank them (fairly and not out of anger)…” Ali Bakhtiari Nejad

“… Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness)…” Hasan Al-Fatih Qaribullah

It is important to keep in mind that the parenthetical comments are not part of the Arabic text, and the Quran nowhere instructs men to beat their wives lightly or without harshness or anger. The translators are doing nothing more than to soften or water down what their respective scripture actually says, since they apparently sense just how cruel, unfair and misogynistic this injunction truly is, especially to non-Muslims who haven’t bought into the supposed divine origin of Islam.

This brings us to our next point. Sometimes these beatings would be so severe that the women would end up with bruises on their bodies:

Narrated ‘Ikrima: Rifa’a divorced his wife whereupon ‘AbdurRahman bin Az-Zubair Al-Qurazi married her. ‘Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!” When ‘AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, “By Allah! I have done no wrong to him but he is impotent and is as useless to me as this,” holding and showing the fringe of her garment, ‘Abdur-Rahman said, “By Allah, O Allah’s Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa’a.” Allah’s Apostle said, to her, “If that is your intention, then know that it is unlawful for you to remarry Rifa’a unless Abdur-Rahman has had sexual intercourse with you.” Then the Prophet saw two boys with ‘Abdur-Rahman and asked (him), “Are these your sons?” On that ‘AbdurRahman said, “Yes.” The Prophet said, “You claim what you claim (i.e. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow.” (Sahih al-Bukhari, Volume 7, Book 72, Number 715)

Here is another version of this narration:

5487. ‘Ikrima related that Rifa’a divorced his wife and then ‘Abdu’r-Rahman ibn az-Zubayr al-Qurazi married her. ‘A’isha said that she [came] wearing a green veil (khimar) and complained to her and showed her some greenness [from bruising] on her skin. The women at that time used to help one another. When the Messenger of Allah came, ‘A’isha said, “I have never seen any woman endure what the believing women endure! Her skin is greener than her clothes!” ‘Abdu’r-Rahman heard that she had gone to the Messenger of Allah so he came with two of his sons by another woman. She said, “By Allah, I have no wrong action in respect to him, but he is of no more use to me than this,” and she took hold of the fringe of her garment. ‘Abdu’r-Rahman said, “By Allah, she lies, Messenger of Allah! I am completely strong and potent enough, but she is disobedient and wants to go to Rifa’a!” The Messenger of Allah said, “If that is the case, you are not lawful to him (or proper for him, i.e. Rifa’a) until ‘Abdu’r-Rahman has experienced your sweetness.” He saw the two boys with him and asked, “Are these your sons? “Yes,” he answered. He said, “This is someone about whom you claim what you claim, but, by Allah, they resemble him as a crow resembles another crow!” (Aisha Bewley, The Sahih Collection of al-Bukhari, Chapter 80. The Book of Dress; bold emphasis ours)

Note carefully what Aisha says here. Muhammad’s child bride basically acknowledges that female Muslims were being oppressed and treated more severely than any other women that she knew of. Also note that instead of reprimanding the husband for hitting his wife so severely so as to bruise her body, Muhammad was more upset over the woman’s accusation that her husband was impotent!

Unfortunately, this wasn’t the only time that Muhammad condoned and even sanctioned the beating of women. In the following narrative a man beats his wife for praying too much and Muhammad says nothing to rebuke him!

Narrated AbuSa’id al-Khudri:

A woman came to the Prophet while we were with him.

She said: Apostle of Allah, my husband, Safwan ibn al-Mu’attal, BEATS ME when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises.

He asked Safwan, who was present, about what she had said. He replied: Apostle of Allah, as for her statement “he beats me when I pray”, she recites two surahs (during prayer) and I have prohibited her (to do so).

He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people.

(Safwan continued:) As regards her saying “he makes me break my fast,” she dotes on fasting; I am a young man, I cannot restrain myself.

The Apostle of Allah said on that day: A woman should not fast except with the permission of her husband.

(Safwan said:) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer.

Grade: Sahih (Al-Albani)

Reference: Sunan Abi Dawud 2459

In-book reference: Book 14, Hadith 147

English translation: Book 13, Hadith 2453 (Sunnah.com; capital and underline emphasis ours)

This next one is quite interesting since it shows that there were times when Muhammad and Allah were at odds with each other:

(Men are in charge of women…) [4:34]. Said Muqatil: “This verse (Men are in charge of women…) was revealed about Sa‘d ibn al-Rabi‘, who was one of the leaders of the Helpers (nuqaba’), and his wife Habibah bint Zayd ibn Abi Zuhayr, both of whom from the Helpers. It happened Sa‘d HIT HIS WIFE ON THE FACE because she rebelled against him. Then her father went with her to see the Prophet. He said to him: ‘I gave him my daughter in marriage and he slapped her’. The Prophet said: ‘Let her have retaliation against her husband’. As she was leaving with her father to execute retaliation, the Prophet called them and said: ‘Come back; Gabriel has come to me’, and Allah, exalted is He, revealed this verse. The Messenger of Allah said: ‘We wanted something while Allah wanted something else, and that which Allah wants is good’. Retaliation was then suspended”. Sa‘id ibn Muhammad ibn Ahmad al-Zahid informed us> Zahir ibn Ahmad> Ahmad ibn al-Husayn ibn Junayd> Ziyad ibn Ayyub> Hushaym> Yunus ibn al-Hasan who reported that a man slapped his wife and she complained about him to the Prophet. Her family who went with her said: “O Messenger of Allah! So-and-so has slapped our girl”. The Prophet kept saying: “Retaliation! Retaliation! And there is no other judgement to be held”. But then this verse (Men are in charge of women…) was revealed and the Prophet said: “We wanted something and Allah wanted something else”. Abu Bakr al-Harithi informed us> Abu’l-Shaykh al-Hafiz> Abu Yahya al-Razi> Sahl al-‘Askari> ‘Ali ibn Hashim> Isma‘il> al-Hasan who said: “Around the time when the verse on retaliation was revealed amongst the Muslims, a man had slapped his wife. She went to the Prophet and said: ‘My husband has slapped me and I want retaliation’. So he said: ‘Let there be retaliation’. As he was still dealing with her, Allah, exalted is He, revealed (Men are in charge of women, because Allah hath made the one of them to excel the other…). Upon which the Prophet said: ‘We wanted something and my Lord wanted something different. O man, take your wife by the hand’ ”. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul; bold, capital and underline emphasis ours)

Pay careful attention to the fact that this commentary plainly says that Q. 4:34 was “revealed” to justify and permit men to slap their wives in their faces, which refutes the assertion that Islam forbids a man from hitting his spouse severely, especially in her face.

Even Muhammad’s own son-in-law and first cousin, Ali ibn Abu Talib, didn’t hesitate to beat up women. Notice how he treated Aisha’s slave girl:

“As for ‘Ali he said: ‘Women are plentiful, and you can EASILY change one for another. Ask the slave girl; she will tell you the truth.’ So the apostle called Burayra to ask her, and ‘Ali got up and gave her A VIOLENT BEATING, saying, ‘Tell the apostle the truth’, to which she replied, ‘I only know good of her…’” (The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth impression 1995], p. 496; bold and capital emphasis ours)

Not only did Ali beat women he also believed they were quite expendable, easily replaceable!

Another Muslim was even known for being such a great woman beater!

Fatima bint Qais reported that her husband divorced her with three, pronouncements and Allah’s Messenger made no provision for her lodging and maintenance allowance. She (further said): Allah’s Messenger said to me: When your period of ‘Idda is over, inform me. So I informed him. (By that time) Mu’awiya, Abu Jahm and Usama b. Zaid had given her the proposal of marriage. Allah’s Messenger (may peace be upon him) said: So far as Mu’awiya is concerned, he is a poor man without any property. So far as Abu Jahm is concerned, he is A GREAT BEATER OF WOMEN, but Usama b. Zaid… She pointed with her hand (that she did not approve of the idea of marrying) Usama. But Allah’s Messenger said: Obedience to Allah and obedience to His Messenger is better for thee. She said: So I married him, and I became an object of envy. (Sahih Muslim, Book 009, Number 3526)

Fatima bint Qais reported: My husband Abu ‘Amr b. Hafs b. al-Mughira sent ‘Ayyish b. Abu Rabi’a to me with a divorce, and he also sent through him five si’s of dates and five si’s of barley… Thereupon Allah’s Apostle said: Mu’awiya is destitute and in poor condition and Abu’l-Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband). (Sahih Muslim, Book 009, Number 3527)

Sunan Ibn Majah

The Chapters on Marriage

It was narrated that: Abu Bakr bin Abu Jahm bin Sukhair Al-Adawi said: “I heard Fatima bint Qays say: ‘The Messenger of Allah said to me: “When you become lawful, tell me.” So I told him.’ Then Muawiyah, Abu Jahm bin Sukhari and Usama bin Zaid proposed marriage to her. The Messenger of Allah said: ‘As for Muawiyah, he is a poor man who has no money. As from Abu Jahm he is a man WHO HABITUALLY BEATS WOMAN. But Usamah (is good).’ She gestured with her hand, saying: ‘Usamah, Usamah?’ The Messenger of Allah said to her: ‘Obedience to Allah and obedience to His Messenger is better for you.’ She said: ‘So I married him and I was pleased with hm.'”

Grade: Sahih (Darussalam)

English reference: Vol. 3, Book 9, Hadith 1869

Arabic reference: Book 9, Hadith 1942 (Sunnah.com; capital and underline emphasis ours)

Instead of reprimanding Abu Jahm for beating women and for being harsh with them, Muhammad simply mentions these negative qualities in order to dissuade Fatima from marrying him!

The late Iranian Islamic scholar Ali Dashti provides some further examples of Muslim wife abuse as he explains Q. 4:43:

According to Tafsir ol-Jalalayn, the superiority of men lies in their greater intelligence, knowledge and administrative ability. Zamakhshari, Baydawi, and several other commentators go into more detail and construct metaphysical theories; they liken men’s auuthority over women to that of rulers over subjects, and maintain that prophethood, prayer-leadership, and rulership are reserved for men because men are stronger, MORE INTELLIGENT, and more prudent

There is one passage, however, which apparently endorses a pre-Islamic Arab custom. This is the sentence at the end of the verse 38[34] permitting a husband to beat his wife: “And those women whose insubordination you fear, admonish them, then leave them alone in the beds, then beat them!” Men with their greater bodily strength have certainly resorted to this unjust and unchivalrous expedient since the earliest times, and they still do so in the twentieth century. Nevertheless its authorization by the law of Islam provides ammunition for critics.

Every community’s laws reflect it life-style, customs, and morals. In addition to the testimony of verse 38[34] of sura 4, there is historical evidence that the Ancient Arabs considered the husband to be the owner of his wife and fully entitled to inflict pain on her. Abu Bakr’s daughter Asma, who was the fourth wife of Zobayr b. ol-‘Awwam (one of the Prophet’s first ten converts and principle companions), is reported to have said, “Whenever Zobayr was angry with one of us, he used to beat her UNTIL THE STICK BROKE.”

The Islamic law on this subject has at least the merit of gradation. First admonition, next cessation of intercourse, and only in the last resort violence should be used to make the wife obey. In the opinion of several commentators and lawyers, the beating should not be severe as to break a bone, because in that case the legal right to retaliation in kind and degree might be invoked. Zamakhshari, however, writes in his comment on the verse that “some authorities do no accept gradation of the punishment of the insubordinate wife but consider infliction of any of the three penalties to be permissible.” This was of course the interpretation given to the words by fanatical Arab theologians such as Ebn Hanbal and Ebn Taymiya. Nevertheless, the meaning of the words is clear and moreover confirmed by what follows in verse 39[35]: “And if you fear a breach between the two, send an arbiter from his kinsfolk and an arbiter from her kinsfolk in case they desire reconciliation.” (Dashti, Twenty-Three Years: A Study of the Prophetic Career of Mohammad, translated from Persian by F.R.C. Bagley [Mazda Publishers, Costa Mesa, CA 1994], pp. 114, 115-116; bold and capital emphasis as well comments within brackets ours)

To make matters worse, Muhammad even went so far as to say that no man should ever be questioned as to why he beats his wife!

Riyad as-Salihin

The Book of Miscellany

‘Umar reported that:

The Prophet said, “No man shall be asked for the reason of beating his wife“.

[Abu Dawud]. (Sunnah.com; underline emphasis ours)

Sunan Ibn Majah

The Chapters on Marriage

It was narrated that Ash’ath bin Qais said: “I was a guest (at the home) of ‘Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: ‘O Ash’ath, learn from me something that I heard from the Messenger of Allah: “A man should not be asked why he beats his wife, and do not go to sleep until you have prayed the Witr.”‘ And I forgot the third thing.”

Grade: Hasan (Darussalam)

English reference: Vol. 3, Book 9, Hadith 1986

Arabic reference: Book 9, Hadith 2062 (Sunnah.com; underline emphasis ours)

With the foregoing in perspective we are ready to move on to the second part of our discussion.

Is Umar Among the Prophets?

How Muhammad’s Companion Helped to Shape the Quran

Muhammad likened Umar ibn al-Khattab to a prophet, to a person who speaks with inspiration:

Narrated Abu Huraira:
The Prophet said, “Amongst the people preceding you there used to be ‘Muhaddithun’ (i.e. persons who can guess things that come true later on, as if those persons have been inspired by a divine power), and if there are any such persons amongst my followers, it is ‘Umar bin Al-Khattab.” (Sahih al-Bukhari, Volume 4, Book 56, Number 675 http://searchtruth.com/book_display.php?book=56&translator=1&start=0&number=675)

And:

‘Ali: So what is stopping you from asking ‘Umar to make du’a for you? Do you know, Ibn Qurt, that his du’a is never rejected and always reaches Allah and that Rasulullah said in his regard: “Were there to be another prophet after me it would have been ‘Umar.” Is he not that man whose decisions corresponded to that of the Quran until Rasulullah said, “Were punishment to fall from the sky to Earth, none would escape it except ‘Umar bin al-Khattab.”

Do you not know that Allah revealed clear verses about him? Is he not ascetic, pious and always engaged in worship? Does he not greatly resemble the prophet Nuh? Should he offer du’a on your behalf it would be answered. (Al-Imam al-Waqidi, The Islamic Conquest of Syria, A Translation of Futuhusham: The Inspiring History of the Sahabah’s Conquest of Syria, translated by Mawlana Sulayman al-Kindi [Ta-Ha Publishers Ltd., London 2005], Part 3: Al-Yarmuk, pp. 287-288; bold and italic emphasis ours)

This explains why we find so many of Umar’s suggestions and very own words become part and parcel of the Quran itself. In fact, Umar even inspired Allah to inspire Muhammad!

Narrated Anas:

Umar said, “I agreed with Allah in three things,” or said, “My Lord agreed with me in three things. I said, ‘O Allah’s Apostle! Would that you took the station of Abraham as a place of prayer.’ I also said, ‘O Allah’s Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.’ So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, ‘You should either stop (troubling the Prophet) or else Allah will give His Apostle better wives than you.’ When I came to one of his wives, she said to me, ‘O ‘Umar! Does Allah’s Apostle haven’t[sic] what he could advise his wives with, that you try to advise them?’” Thereupon Allah revealed:–

“It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you Muslims (who submit to Allah)…” (66.5) (Sahih al-Bukhari, Volume 6, Book 60, Number 10 http://searchtruth.com/book_display.php?book=60&translator=1&start=0&number=10)

The following source lists all the verses that were influenced by Umar’s suggestions or incorporate his verbatim statements and expressions:

The agreements (of the views of) ‘Umar (with subsequent confirmatory revelations of Qur’an)

Some of them make them amount to more than twenty.

Ibn Mardawayh narrated that Mujahid said: ‘Umar used to hold a view and the Qur’an would be revealed with (confirmation of) it.

Ibn ‘Asakir narrated that ‘Ali said: In the Qur’an THERE ARE SOME OF THE VIEWS OF ‘UMAR.

He narrated from Ibn ‘Umar as a marfu’ [hadith]: When people said one thing and ‘Umar said another, the Qur’an would be revealed with the like of what ‘Umar said.

The two Shaykhs narrated that ‘Umar said: I agreed with my Lord in three things; I said, ‘Messenger of Allah, if only we were to take the Station of Ibrahim as a place of prayer,’ and there was revealed ‘… and take the Station of Ibrahim as a place of prayer.’ (Qur’a 2:125). I said, ‘Messenger of Allah, both good and bad people come to visit your wives; if only you would order them to wear hijabs,’ and the ayah of the hijab was revealed. The wives of the Prophet, united in jealousy, and so I said, ‘Perhaps his Lord, if he divorces you, will give him in exchange wives better than you, …’ and it was revealed just like that (WITH EXACTLY THE SAME WORDS, see Qur’an 66:5).

Muslims narrated that ‘Umar said, ‘I agreed with my Lord in three things: in the hijab, in the prisoners at Badr, and in the Station of Ibrahim.’ In this hadith is a fourth instance.

In at-Tahdhib of an-Nawawi, ‘The Qur’an was revealed in agreement with him on the prisoners at Badr, on the hijab, on the Station of Ibrahim and on the prohibition of wine.’ He added a fifth instance and its hadith is in the Sunan and the Mustadrak of al-Hakim that he said, ‘O Allah, make clear to us about wine with an explanation which relieves us from all doubt.’ Then Allah revealed its prohibition.

Ibn Abi Hatim narrated in his tafsir that Anas said: ‘Umar said, ‘I was in agreement with my Lord in four things: this ayah was revealed, “And certainly We have created man from an extraction of clay,” (Qur’an 23:12) and when it was revealed I said, “So blessed be Allah the best of creators,” and then it was revealed, “So blessed be Allah the best of creators.”‘ (Qur’an 95:8). Here he mentioned a sixth instance. The hadith has another chain of transmission from Ibn ‘Abbas which I have narrated in at-Tafsir al-Musnad.

Then I saw in the book Fada’il al-Imamayn of Abu ‘Abdullah ash-Shaybani that he said, ”Umar agreed with his Lord in TWENTY-ONE SITUATIONS,’ and he mentioned these six (aforementioned). He augmented as a seventh the story of ‘Abdullah ibn Ubayy. He said, ‘When ‘Abdullah ibn Ubayy died, the Messenger of Allah was invited to perform the funeral prayer over him so he stood up for that. I rose up until I stood up close to his chest and said, “Messenger of Allah, is it over the enemy of Allah, Ibn Ubayy, who said one day such-and-such?” Then, by Allah, it wasn’t very long until it was revealed, “And do not pray over one of them ever …” (Qur’an 9:84) to the conclusion of the ayah.’

  1. They ask you about wine …’ (Qur’an 2:219) to the end of the ayah.
  2. O you who believe, do not approach prayer …’ (Qur’an 4:43) to the end of the ayah. I say that the two of them, along with the ayah from Al-Ma’idah, are one instance, and the three are in the preceding hadith.
  3. When the Messenger of Allah increased in seeking forgiveness for a people, ‘Umar said, ‘It is equal to them.’ Then Allah revealed, ‘It is equal to them whether you seek forgiveness for them …’ (Qur’an 63:2) to the end of the ayah. I say that this hadith has been narrated by at-Tabarani from Ibn ‘Abbas.
  4. When he sought the advice of the Companions about the expedition to Badr, ‘Umar was in favour of the expedition and so it was revealed, ‘Just as your Lord brought you out of your house by the truth …’ (Qur’an 8:5) to the end of the ayah.
  5. When he sought the advice of the Companions with respect to the story of the slander (of ‘A’isha) ‘Umar said, ‘Who married you to her, Messenger of Allah?’ He said, ‘Allah.’ He said, ‘Do you think that your Lord would conceal a defect of hers from you? Glory be to You, this is huge slander!‘ (Qur’an 24:16). Then the revelation came down just like that.
  6. His story in the fast when he made love to his wife after waking from sleep (before the pre-dawn meal) – and that was forbidden in the beginning of Islam – and so it was revealed, ‘It is permitted to you on the night of the fast …’ (Qur’an 2:187) to the end of the ayah. I say that Ahmad narrated it in his Musnad.
  7. His words, Exalted is He, ‘Whoever is an enemy to Jibril …’ (Qur’an 2:97) to the end of the ayah. I say that Ibn Jarir and others narrated it from many different narrators the best of which is from ‘Abd ar-Rahman ibn Abi Layla that: A Jew met ‘Umar and said, ‘Jibril, whom your companion mentions, is an enemy to us.’ So ‘Umar said, ‘Whoever is an enemy to Allah and His angels and His messengers and Jibril, Mika’il, then truly Allah is an enemy to the disbelievers.’ SO IT WAS REVEALED ON THE TONGUE OF ‘UMAR
  8. His words, Exalted is He, ‘Then no! By your Lord, they do not believe …’ (Qur’an 4:65) to the end of the ayah. I say that its story has been narrated by Ibn Abi Hatim and Ibn Mardawayh from Abu’l-Aswad. He said: Two men brought a dispute to the Prophet and he gave judgment between them. The One who had judgment given against him said, ‘Let us go to ‘Umar ibn al-Khattab,’ and so the two of them went to him. The man said. ‘The Messenger of Allah gave judgment in my favour against this man and he said, “Let us go to ‘Umar.” ‘Umar said, ‘Is it like that?’ He said, ‘Yes.’ So ‘Umar said, ‘Stay where you are until I come out to you.’ Then he came out to them wrapping his sword in his garment and struck the one who had said, ‘Let us go to ‘Umar,’ and killed him. The other returned and said, ‘Messenger of Allah, ‘Umar killed–by Allah!–my companion.’ So he said, ‘I wouldn’t have thought that ‘Umar would have ventured to kill a believer.’ Then Allah revealed, ‘Then no! By your Lord they do not believe …’ to the end of the ayah. He declared, there was to be no retaliation or compensation for the blood of the man and declared ‘Umar free from any wrong in his killing. There is another connected text that supports this story which I have related in at-Tafsir al-Musnad.
  9. Seeking permission to enter. That was because his servant entered his room when he was sleeping and he said, ‘O Allah, forbid entrance.’ Then the ayah of seeking permission to enter was revealed.
  10. His saying about the Jews, ‘They are confounded people.’
  11. His words, exalted is He, ‘Many of the first ones and many of the latter ones.’ (Qur’an 56:39-40). I say that Ibn ‘Asakir narrated it in his Tarikh from Jabir ibn ‘Abdullah and that it is in the Asbab an-Nuzul.
  12. The lifting (abrogation) of the recitation of, ‘The older man and the older woman when they commit adultery …’ to the end of the ayah.
  13. His words on the Day of Uhud when Abu Sufyan said, ‘Is so-and-so among the people?’ (‘Umar said) “We will not answer him,’ and the Prophet agreed with him. I say that Ahmad narrated its story in his Musnad.

He said: And one joins to this what ‘Uthman ibn Sa’id ad-Darimi narrated in his book ar-Radd ‘ala’l-Jahmiyyah by way of Ibn Shihab from Salim ibn ‘Abdullah that Ka’b al-Ahbar said, ‘Woe to the king of the earth from the King of heaven.’ Then ‘Umar said, ‘Except for whoever takes himself to account.’ Ka’b said, ‘By the One in Whose hand is my soul it is in the Tawrah. You have carried it on (the words of the verse) consecutively.’ Then ‘Umar fell prostrate.

Then I have seen in al-Kamil of Ibn ‘Adi by the route of ‘Abdullah ibn Nafi’–and he is weak–from his father from ‘Umar that Bilal used to say, when he called the adhan, ‘I witness that there is no god but Allah. Come to prayer.’ Then ‘Umar said to him, ‘Say after it, “I witness that Muhammad is the Messenger of Allah.”’ The Prophet said, ‘Say as ‘Umar said.’ (The History of the Khalifahs who took the right way: A Translation of the Chapters on al-Khulafa’ ar-Rashidun from Tarikh al-Khulafa’ of Jalal ad-Din as-Suyuti, translated by Abdassamad Clarke [Ta-Ha Publishers Ltd., London, UK: 3rd revised edition, 1995], pp. 123-127 http://ia600303.us.archive.org/0/items/TheHistoryOfTheKhalifahsWhoTookTheRightWayByJalaluddinAs-suyuti/TheHistoryOfTheKhalifahs.pdf; capital and underline emphasis ours)

Now this raises some uncomfortable questions for Muslims.

  1. How can Umar’s suggestions and words be included within the Islamic scripture seeing that he wasn’t a messenger or prophet, and therefore wasn’t a recipient of divine revelation or inspiration?
  2. Does this mean that the Quran is not 100% divine in origin since it actually contains the uninspired statements of a fallible human being? Which Muslim will accept that the Quran is not entirely composed of the eternal words of Allah?
  3. This brings me to my next point. How can the words of an uninspired person be a part of the Quran when it is supposed to be the uncreated speech of Allah?
  4. This either means that Umar was predestined to say all of the things found in the Quran, which implies that he must have been inspired to utter these words or make all of these suggestions. If so then this proves that Umar must have been a prophet/messenger, thereby contradicting Muhammad’s assertion that there are no more prophets/messengers after him.
  5. Or we have to accept the fact that Allah incorporated the fallible comments and suggestions of someone who wasn’t a prophet or messenger since he foreknew that Umar was going to say all these things.
  6. If so then this means that Allah’s uncreated speech not only incorporates the words of imperfect, uninspired human beings, but actually depends on them and is even shaped by these individuals.
  7. This in turn means that Allah needed these beings to exist, and therefore had no choice but to create them, which means that he isn’t truly free to create whomever he wants. Allah had to create Umar, otherwise a portion of his speech would be falsified or never become a reality since Umar wouldn’t have been around to make those comments or suggestions contained within the Quran.

So much for the Quran being the uncreated, perfect revelation of an all-wise God who is free from all wants and needs.