I continue from where I previously left off (https://answeringislamblog.wordpress.com/2019/05/07/allah-abdul-muhammad-slave-of-muhammad-pt-1/).
5. The Exegesis of Q. 66:1-5.
According to the Muslim sources, surah 66 was “revealed” to bail
out Muhammad from another problem he caused for himself, due to his inability
to control his lustful passions. Islamic tradition says that Muhammad would
apportion certain days to specific wives or sex slave that he so desired. On
those days Muhammad was supposed to limit himself to that particular wife, and
not visit any other.
On the day Muhammad assigned to Hafsah, the daughter of Umar bin
al-Khattab, Muhammad’s wife decided to visit her father. Muhammad took this as
an opportunity to bring his concubine Mariyah the Copt to Hafsah’s home in
order to have sex with her. When Hafsah returned she caught Muhammad with his
sex slave in her home and on her bed. Suffice it to say, Hafsah was livid and
caused a scene. In order to diffuse the situation, Muhammad swore an oath to
never sleep with his concubine again and banish her to a house in the outskirts
of Medina to be left there all alone, as long as Hafsah promised to tell no one
about what had happened. He especially told her not to share this scandal with
his childbride Aisha. Though she had sworn not to do so, Hafsah couldn’t help
herself and ended up telling Aisha anyway. This upset Muhammad so much that he
threatened to divorce all his wives and swore not to touch any of them for a
whole month.
Once again, Muhammad’s god rushed to the defense of his prophet,
severely reprimanding the wives, specifically Hafsah and Aisha, for annoying
his prophet, and gave Muhammad the authority to dissolve the oath he took to
never have sex with his concubine Mariyah.
1. Muhammad, we are told, was once found by his wife Hafsah with
a Coptic slave from whom he had promised her to separate. Of this Hafsah
secretly informed ‘A’ishah, another wife of his. To free Muhammad from his
promise to Hafsah was the object of this chapter. Some of the references are
obscure. (N.J. Dawood, The
Koran [Penguin Books, 1993 paperback], p. 398)
Another conjugal matter which must be mentioned, because it caused a stir at the
time and is the subject of Qor’anic verses, is the Prophet’s
boycott of Mariya the Copt. One day Mariya went to see the Prophet at Hafsa’s
house. Hafsa was not at home. He took Mariya into the bedroom and lay down with
her. Hafsa came back. In great indignation she shouted at him, “Why are you lying
with your slave-girl on my bed?” In order to placate Hafsa, the Prophet swore
that he would never touch Mariya again. When the storm abated, and perhaps because he was fond of
Mariya or affected by her hurt feelings and complaints about the interdict, he
changed his mind. His conduct was justified by the revelation of the first
verses of sura 66 (ot-Tahrim)… This [Q. 66:2]
is evidently a reference to verse 91 of sura 5
(ol-Ma’eda),
which authorizes expiation of ill-considered oaths through compensatory good
deeds such as feeding or clothing ten poor persons, freeing a slave, or fasting
for three days. According to one account, which is attributed to Moqatel b.
Solayman, the Prophet expiated his oath about Mariya by manumitting a slave,
but Hasan b. ‘Ali is reported to have said that the words “God is forgiving, merciful” in verse
1 mean that God forgave the Prophet… What had happened was
evidently as follows. The Prophet had let Hafsa know in strict confidence that
he undertook to have no more relations with Mariya, and had asked Hafsa not to
tell anyone else; but Hafsa told ‘A’esha, and God informed the Prophet that she
had done so. He then spoke to Hafsa, mentioning part of what he had been
informed but refraining from mention of part of it. Hafsa, thinking that
‘A’esha had told the Prophet, asked him how he knew, and he answered that God
had told him. (Ali Dashti, 23
Years: A Study of the Prophetic Career of Muhammad [Costa Mesa,
Ca. 1994; Mazda Publishers], pp. 136-137; bold emphasis ours)
‘Umar told the whole story (about his wife). “On that the
Prophet smiled.” ‘Umar further said, “I then said, ‘I went to Hafsa and said to
her: Do not be tempted to imitate your companion (‘Aisha) for she is more beautiful than you
and more beloved to the Prophet.’ The Prophet smiled again.
When I saw him smiling, I sat down and cast a glance at the room, and by Allah,
I couldn’t see anything of importance but three hides. I said (to Allah’s Apostle)
“Invoke Allah to make your followers prosperous for the Persians and the
Byzantines have been made prosperous and given worldly luxuries, though they do
not worship Allah?’ The Prophet was leaning then (and on hearing my speech he
sat straight) and said, ‘O Ibn Al-Khattab! Do you have any doubt (that the
Hereafter is better than this world)? These people have been given rewards of
their good deeds in this world only.’ I asked the Prophet . ‘Please ask Allah’s
forgiveness for me. The
Prophet did not go to his wives because of the secret which Hafsa had disclosed
to ‘Aisha, and he said that he would not go to his wives for one month as he
was angry with them when Allah admonished him (for his oath that he would not
approach Maria). When twenty-nine days had passed, the Prophet
went to Aisha first of all. She said to him, ‘You took an oath that you would
not come to us for one month, and today only twenty-nine days have passed, as I
have been counting them day by day.’ The Prophet said, ‘The month is also of
twenty-nine days.’ That month consisted of twenty-nine days. ‘Aisha said, ‘When
the Divine revelation of Choice was revealed, the Prophet started with me,
saying to me, ‘I am telling you something, but you needn’t hurry to give the
reply till you can consult your parents.” ‘Aisha knew that her parents would
not advise her to part with the Prophet. The Prophet said that Allah had said:–
(Sahih al-Bukhari,
Volume 3, Book 43, Number 648 https://www.searchtruth.com/book_display.php?book=43&translator=1&start=0&number=648)
In a footnote to Q. 33:28, Hilali-Khan make the following
comment regarding the above hadith:
*The Prophet was alone with Maria on the day that was devoted to
‘Aisha [sic].
When Hafsa learned that, the Prophet told her to keep that as a secret and
promised that he would not come near Maria. But Hafsa disclosed the secret to
‘Aisha who got angry and then provoked the Prophet who took an oath that he
would desert her for one month. (Interpretation
of the Meanings of the Noble Qur’an: From Surah 29 to 37 (Darussalam
Publishers & Distributors, Riyadh, Lahore Houston, New York, First Edition:
January, 2000), Part 6, p. 228)
O Prophet! Why do you prohibit what God has made lawful for
you, in terms of
your Coptic handmaiden Māriya – when he lay with her in the house of Hafsa, who
had been away, but who upon returning [and finding out] became upset by the
fact that this had taken place in her own house and on her own bed –
by saying, ‘She is unlawful for me!’, seeking, by making her unlawful [for
you], to please your wives? And God is Forgiving, Merciful, having forgiven you
this prohibition. (Tafsir
al-Jalalayn http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=66&tAyahNo=1&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
Verily God has prescribed, He has made lawful, for you [when
necessary] the absolution of your oaths, to absolve them by expiation, as
mentioned in the sūrat al-Mā’ida [Q. 5:89] and the forbidding of [sexual
relations with] a handmaiden counts as an oath, so did the
Prophet expiate? Muqātil [b. Sulaymān] said, ‘He set free a slave [in expiation]
for his prohibition of Māriya’; whereas al-Hasan [al-Basrī] said, ‘He never
expiated, because the Prophet has been forgiven [all errors]’. And God is your
Protector, your Helper, and He is the Knower, the Wise. (Tafsir al-Jalalayn http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=66&tAyahNo=2&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
And, mention, when the Prophet confided to one of his wives,
namely, Hafsa, a certain matter, which
was his prohibition of Māriya, telling her: ‘Do not reveal it!‘; but when she
divulged it, to ‘A’isha, reckoning there to be no blame in [doing] such a
thing, and God apprised him, He informed him, of it, of what had been divulged,
he announced part of it, to Hafsa, and passed over part, out of graciousness on
his part. So when he told her about it, she said, ‘Who told you this?’ He said,
‘I was told by the Knower, the Aware’, namely, God. (Tafsir al-Jalalayn http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=66&tAyahNo=3&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
If the two of you, namely, Hafsa and ‘A’isha, repent to God …
for your hearts were certainly inclined, towards the prohibition of Māriya,
that is to say, your keeping this secret despite [knowing] the Prophet’s
dislike of it, which is itself a sin (the response to the conditional [‘if the
two of you repent to God’] has been omitted, to be understood as, ‘it will be
accepted of both of you’; the use of [the plural] qulūb, ‘hearts’, instead
of [the dual] qalbayn,
‘both [your] hearts’, is on account of the cumbersomeness of putting two duals
together in what is effectively the same word); and if you support one another
(tazzāharā:
the original second tā’ [of tatazāharā] has been
assimilated with the zā’;
a variant reading has it without [this assimilation, tazāharā]) against
him, that is, the Prophet, in what he is averse to, then [know that] God, He
(huwa, [a pronoun] for separation) is indeed his Protector, His supporter, and
Gabriel, and the righteous among the believers, Abū Bakr and ‘Umar (wa-Jibrīlu wa-sālihu’l-mu’minīna is
a supplement to the [syntactical] locus of the subject of inna [sc. ‘God’]),
who will [also] be his supporters, and the angels furthermore, further to the
support of God and those mentioned, are his supporters, assistants of his, in
supporting him [to prevail] over both of you. (Tafsir al-Jalalayn http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=66&tAyahNo=4&tDisplay=yes&UserProfile=0;
bold and underline emphasis ours)
And from his narration on the authority of Ibn ‘Abbas that he
said regarding the interpretation of Allah’s saying (O Prophet!): ‘(O Prophet!)
i.e. Muhammad. (Why bannest thou that which Allah hath made lawful for
thee) i.e.
marrying Maria the Copt, the Mother of Ibrahim; that is because he had
forbidden himself from marrying her, (seeking to please thy
wives) seeking the pleasure of your wives ‘A’ishah and Hafsah by forbidding yourself from
marrying Maria the Copt? (And Allah is Forgiving) He
forgives you, (Merciful) about that oath. (Tanwîr
al-Miqbâs min Tafsîr Ibn ‘Abbâs http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=66&tAyahNo=1&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
(Allah hath made lawful for you (Muslims) absolution from your
oaths (of such a kind)) and so the Prophet absolved himself from his oath
and married Maria the Copt, (and Allah is your Protector) and Helper. (He is
the Knower) He
knows that you forbade yourself Maria the Copt, (the Wise) in
that which He enjoined about the expiation of oaths. (Tanwîr al-Miqbâs min Tafsîr Ibn
‘Abbâs http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=66&tAyahNo=2&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
(When the Prophet confided a fact unto one of his wives) i.e.
Hafsah (and when she afterward divulged it) Hafsah divulged to ‘A’ishah what
the Prophet told her in confidence (and Allah apprised him thereof) and Allah
informed him that Hafsah informed ‘A’ishah, (he made known (to her) part
thereof) part of what she said to ‘A’ishah regarding the leadership of Abu Bakr
and ‘Umar; and it is said: about
seeing Maria the Copt on his own (and passed over part) he did not mention
making forbidding Maria the Copt on himself nor what he
told her concerning the leadership of Abu Bakr and ‘Umar after him, for he did
not reproach him for this. (And when he told it her) when the Prophet informed
Hafsah about what she said to ‘A’ishah (she said) Hafsah said: (Who hath told
thee) that I informed ‘A’ishah? (He said) the Prophet said: (The Knower, the
Aware hath told me) what you divulged to ‘A’ishah. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=66&tAyahNo=3&tDisplay=yes&UserProfile=0;
bold and italic emphasis ours)
Period of Revelation
In connection with the incident of tahrim referred
to in this Surah, the traditions of the Hadith mention
two ladies who were among the wives of the Holy Prophet at that time Hadrat
Safiyyah and Hadrat Mariyah Qibtiyyah. The former (i. e. Hadrat Safiyyah) was
taken to wife by the Holy Prophet after the conquest of Khaiber, and Khaiber
was conquered, as has been unanimously reported, in A. H. 7. The other lady,
Hadrat Mariyah, had been presented to the Holy Prophet by Muqawqis, the ruler of
Egypt, in A. H. 7 and she had borne him his son, Ibrahim, in Dhil-Hijjah, A. H.
8.These historical events almost precisely determine that this Surah was sent
down some time during A.H. 7 or A. H 8. (Sayyid Abul Ala Maududi, Tafhim al-Qur’an – The Meaning of
the Qur’an https://www.englishtafsir.com/Quran/66/index.html)
Muhammad’s personal and family life were not always
smooth. His wives sometimes bickered amongst themselves and even once engaged
in a petty plot against him. A’ishah, for example, disliked her Jewish
co-wife, Safiyah, and insulted her periodically. Muhammad had to defend her
status and honor a number of times and scold the youthful A’ishah. Hafsah
became jealous of her co-wife, Maria, when she found her and Muhammad
resting[sic] in her apartment one day. Sawdah gave up her allotted day with
the Prophet when she realized he was not really attracted to her. As for the
conspiracy, A’ishah agreed with two other co-wives to convince the Prophet that
eating honey made him unpleasant to be around. When Muhammad vowed to never eat
honey again, she privately repented to her co-conspirators. Though these
incidents were not the norm, they demonstrate that the women in Muhammad’s life
were as human as the rest of us. (Yahiya
Emerick, Critical
Lives: Muhammad [Alpha Books, A Member of Penguin Group (USA)
Inc., 2002], p. 263; underline emphasis ours)
2- At one time, because of one of his wives‘ complaint, he swore
that he would stay away from Mariya then Allah Most High ordered him to cancel
that oath without kaffara. (This may have been confused with a revocable
divorce by some; in reality it confirms that a self-pronounced tahrim of mulk
al-yamin is inconsequential. Imam Malik said: “Haram is halal with regard to
slavewomen.”) (Shaykh Gibril F Haddad, Was
Mariya al-Qibtiyya ever a spouse?: http://www.livingislam.org/fiqhi/sm1-gfh_e.html#9)
A more recent Muslim biographer named Muhammad Husayn Haykal
believes that the Mariyah incident is what occasioned the “revelation” of Q.
66:1-5. Pay careful attention to his claims:
Their Rebellion
One day Hafsah went to her father’s house complaining about this
situation. While the Prophet was in her room, Mariyah came to him and stayed
with him some time. Upon Hafsah’s return she found the Prophet and Mariyah in her quarters
and, as she waited for them to come out, her jealousy broke all bounds.
When, finally, Mariyah left the quarters and Hafsah entered, she said to the
Prophet: “I have seen who was here. By
God, that was an insult to me. You would not have dared do that if I amounted
to anything at all in your eyes.” At the moment Muhammad
realized that such deep-lying jealousy might even move Hafsah to broadcast what
she had seen among the other wives. In an attempt to please her, Muhammad
promised that he would not go unto Mariyah if she would only refrain from
broadcasting what she had seen. Hafsah promised to comply. However, she could
not keep her promise as jealousy continued to affect her disposition. Hence,
she intimated the secret to `A’ishah, who in turn reported it to the Prophet. He took it as
evidence of Hafsah’s failure to keep her promise. Perhaps the
affair did not stop with Hafsah and `A’ishah but spread to the other wives.
Perhaps, too, all of them had noticed the high esteem in which Mariyah was held
and sympathized with `A’ishah and Hafsah’s opposition to the Prophet. There is nothing unusual in the
whole story, such gossip and petty jealousies being commonplace between man and
his many wives. A man’s affection belongs where he puts it
within his household, and the controversy which the daughters of Abu Bakr and
‘Umar had woven around the Prophet’s affection for Mariyah was utterly
groundless. Previously we had seen that some disaffection had risen between the
Prophet and his wives on various occasions because of the pocket money he
allocated to them, or because of the honey Zaynab used to serve. Therefore, they
had all the more reason to feel slighted and no little alienated when they
discovered their husband’s inclination toward ‘A’ishah or his esteem for
Mariyah.
An explosion was soon to come. One day, while the Prophet was
staying with ‘A’ishah, his other wives delegated Zaynab, daughter of Jahsh, to
go in and, in
their name, to accuse him of injustice and unfairness to them, and to plead
that his love for `A’ishah was a violation of the code which he himself had set
down of a day and night for each of his wives. On the other hand, REALIZING
that the Prophet DID NOT CARE VERY MUCH FOR HER CHARMS, and being no longer
anxious to please him, Sawdah had given up her day and night to `A’ishah.
But Zaynab was not satisfied with expressing the other wives’ indignation at
this apparent injustice. She attacked `A’ishah personally. The latter was
anxious to defend herself, but kept still in response to the Prophet’s
reconciliating pleas. Seeing that `A’ishah was defenseless, Zaynab went to
excess in her accusations, and the Prophet finally had to permit his favorite
wife to take her defense into her own hands. `A’ishah spoke out with great
eloquence in refuting Zaynab’s claims. The Prophet listened with obvious
satisfaction and admired the perspicacity of Abu Bakr’s daughter.
Indeed, favoritism for some of his wives had created such
controversy and antagonism among the “Mothers of the Believers” that Muhammad once
thought of divorcing some of them, but they soon agreed to let him distribute
his favors as he pleased. When Mariyah gave birth to Ibrahim, their jealousy
was at its strongest, especially in the case of `A’ishah.
Certainly, Muhammad’s leniency and gentleness encouraged rebellion, and the new
status which he had conferred upon women in society fanned their vanity. Muhammad,
however, was not free to spend his time dealing with household problems. The
need soon came to be felt for a decisive lesson to reestablish discipline and
to liberate him for teaching the message and fulfilling the mission of his
prophethood. Hence,
he decided to ignore his wives and, indeed, to threaten them with divorce.
A lesson had to be taught to them, and the time had apparently come for a
decision. Either these women were to return to reason or they would be given
their freedom in a mutually convenient divorce.
The Prophet’s Separation from His Wives
Muhammad isolated himself from all his women for a full month
and refused to talk about them to anyone. Nor did anyone
dare talk to him concerning them. During this month, his mind was absorbed by
his mission and the requirement of carrying the message of Islam beyond the
Arabian Peninsula. Abu Bakr, `Umar, and his other in-laws as well, were deeply
concerned over the sad fate that awaited the “Mothers of the Believers” now
that they had exposed themselves to the anger of the Prophet and the consequent
punishment of God. It
was even said that Muhammad had divorced Hafsah, `Umar’s daughter, after she
had divulged the secret she had promised to keep. The
marketplace of Madinah hummed with rumors about the impending divorce of the
Prophet’s wives. The wives, for their part, were repentent and apprehensive.
They regretted that their jealousy of one another had carried them away, that
they had abused and harmed their gentle husband who was to each one of them at
all times an elder brother, a compassionate father, a nearest kin, and the best
of everything that might be hoped for in this life and the next. Muhammad spent
most of his time in a storeroom he owned, placing his servant Rabah at its
doorstep as long as he was inside. Therein he used to sleep on a very hard bed
of coarse date branches. (Muhammad Husayn Haykal, The Life of Muhammad,
tran. Isma’il Raji al-Faruqi [American Trust Publications, USA 1976; Malaysian
edition by Islamic Book Trust], pp. 436-438; bold and capital emphasis ours)
And:
The Judgment of Critical Historiography
In my opinion, the foregoing is the true account of the story of
Muhammad’s self-imposed isolation from his wives, of the choice he gave them,
of the incidents which led to his isolation as well as of its causes and
consequences. This account is confirmed by all the evidence of the books of
Qur’anic exegesis and of Hadith, as well as by the accounts of various
biographies. The fact remains, however, that not one of these biographies has
presented all these data in the proper sequence, beginning with the causes and
ending with the consequences in the manner we have done here. Most of the biographers have
passed by this matter too quickly and too simplistically. They give the impression
that they found the material too rough to handle. Some accounts
have pondered the story of the honey and maghafir at length but have omitted to point to the
affair of Hafsah and Mariyah. As for the Orientalists, they regard the story of
Hafsah and Mariyah and the former’s divulgence to `A’ishah of the secret she
promised to keep as the cause of all that had happened. Their
purpose is precisely to add to their already alienated readers further
occasion to
condemn the Arab Prophet by presenting him as a shameless runner after women.
It is also my considered opinion that the Muslim historians are not justified
in ignoring these incidents, or in omitting to examine all the data available
with a view to giving them an objective interpretation. That is
what we have sought to do here, though only in part. While the mistake of the
Muslim historians was to underestimate the importance of these events, that of
the western Orientalists is to exaggerate their importance, to violate
historiographic precision, and to vent their Christian prejudice. Genuine
historical criticism will not attribute to any man as great as Muhammad such a
petty conduct as would be implied by referring his self-imposed exile solely to
Hafsah’s divulgence of a domestic secret to `A’ishah. In fact, Muhammad had
nothing to hide since the women in question were all his own legitimate wives.
Indeed, whatever the nature of that domestic secret, it is too insignificant to
cause Muhammad to threaten to divorce all his wives. Genuine historical criticism
would also refuse to explain these events as due to the “honey” affair. A man
as great, forbearing, and compassionate as Muhammad, as all historians and
biographers acknowledge, would not regard such incidents as justifying a whole
month’s isolation, let alone divorce. The critical attitude is satisfied only
when all these incidents are arranged in such historical sequence as would not
violate the causal interrelationships between them. Only such history-writing
satisfies the requirements of objectivity and presents its data as elements in
factual interrelationships acceptable to reason. The arrangement we have given
these events seems to us to have achieved precisely this, and to accord
perfectly with what is known of Muhammad’s wisdom, greatness, determination and
farsightedness. (Ibid., 440-441; bold emphasis ours)
6. Summary Analysis of the Data.
The following sources candidly admit that Muhammad ended up
actually divorcing Hafsa because of this incident:
884. The Prophet married her [Hafsa] in Sha‘ban 3/February 625
before the battle of Uhud. She was his fourth wife. One day, when she returned
from her father’s house, she found the Messenger of God with Mariyah in her
house and burst
into hysterical behavior. The situation was further aggravated
by ‘A’ishah’s chattering tongue. According to Ibn Ishaq (Kitab al-Mubtada’,
240) the
prophet had divorced her once but then took her back. She died
in Sha‘ban 45/665… (The
History of Al-Tabari: The Last Years of the Prophet, translated and
annotated by Ismail K. Poonawala [State University of New York Press (SUNY),
Albany, NY 1990], Volume IX, pp. 131; bold emphasis ours)
Narrated Umar ibn al-Khattab:
The Prophet divorced Hafsah, but he took her back in marriage. (Sunan Abu Dawud, Book
12, Number 2276 http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud/012.sat.html#012.2276)
1595. The Prophet pronounced revocable divorce. Hence he took
Hafsah back in marriage. It is reported that the Prophet was asked by Divine
revelation to restore Hafsah as she was devoted to prayer and fasting. (Sunan Abu Dawud,
English translation with Explanatory Notes by Prof. Ahmad Hasan [Sh. Muhammad
Ashraf Publishers, Booksellers & Exporters; Lahore, Pakistan, 1984], Volume
II, p. 619)
Next, the Prophet married ‘Hafsah, daughter of ‘Umar ibn
al-Khattab. Abu Dawood narrated that
the Prophet divorced ‘Hafsah and then took her back.
[1] Shaikh Wahby said that al-Albani included this authentic ‘Hadith in his
book, Sahih
Sunan Abi Dawood, ‘Hadith no.
1998] (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, December October 2000], Volume 1,
p. 166; bold and underline emphasis ours)
I’ll have more to say about this whole issue in the concluding
section of my series.
Source: https://answeringislamblog.wordpress.com/2019/05/07/allah-abdul-muhammad-slave-of-muhammad-pt-2/
IHS
