Rumours in Medina

Hadithul-ifk, meaning ‘the untruthful talk’, is the name given to the rumours that circulated in the city of Medina upon the return of the Muslims’ Army after defeating the tribe of Bani Al Mustalk. The Muslims’ army won an easy victory over the Jewish tribe and returned fully laden with slaves and other war booties. However, a last minute hitch turned what should have been a big day into one of the most embarrassing days in Mohammed’s life. What could be more embarrassing to a man than returning home and discovering that his wife was out with another man? You can imagine how Mohammed felt when he watched, along with the other residents of Medina, his favourite wife entering the city with a young man!

Whatever happened between Aysha and Safwan on that day had demoralised Mohammed, dented his integrity and divided the Islamic community. Indeed, the Muslims’ divide over what happened between Aysha and Safwan continues to our time. Some of the bitter wars between the conflicting Muslim groups, with the loss of tens of thousands of lives, can be traced back to that infamous day. This article discusses those stressful events, which are well documented in all the reputed Sira books, and presents the picture as seen from a non Islamic point of view. This article tries to explains the otherwise unexplainable delay in the ‘revelations’ when it was most urgently needed.

The Story
It was customary for Mohammed to take one of his wives with him whenever he launches a ‘ghazwa’, or a raid, which was his understanding of picnics. Mohammed enjoyed those ghazwas so much that he used to launch several of them every year. In the sixth year after hijra, Mohammed picked Aysha to accompany him in his campaign against the Jewish tribe of Bani Al Mustalak. The campaign was a remarkable success; most of the tribe’s men were killed and their wives and children were taken as slaves. Among the captives was Juwayreya, the beautiful wife of the tribe’s chief. The Islamic history sources focus on Juwyreya’s class and splendour and claim that she was one of the most beautiful women in Arabia. She was not only glamorous but also an eloquent woman who was brought up as a princess. Aysha openly admitted that she hated Juwayreya from the first sight just because of her stunning magnificence. Aysha also admitted her jealousy from that female captive because, knowing her husband, she was sure that he also would be stunned by her exceptional beauty. Aysha couldn’t be more right; Juwayreya was immediately promoted by Mohammed from the slave status to become his wife.

According to Aysha, as the army had an overnight stop on the way back to Medina, she felt the need to go outside the camp to answer the call of nature. Her return to the camp was delayed because she had to search for a necklace that had dropped while still there. When Aysha came back to the camp she found that the army had already left the site, so she stayed in her place with the hope that Mohammed would miss her and returns for her rescue. As it turned out, Mohammed did not come back to rescue her and did not even notice her absence until his arrival to medina.

Aysha was soon spotted by Safwan Ibn Al Muattal, who approached her and offered her to ride his camel. Sawan was one of the muhajirun, or Mohammed’s companions who emigrated from Mecca, and was travelling on his own behind the army. Safwan and Aysha made their way to Medina where Mohammed and his companions were waiting (1,2).

According to Ibn Hisham, that was the story as told by Aysha. It implies that she spent more time in that desert ‘loo’ than the time it took the army to prepare to move and actually leave the place and completely disappear from sight. It also implies that she did not hear or sense the movement of an army of seven hundreds men, with their women, horses, camels, captives and slaves. The story also implies that Aysha was left behind without being missed at all by Mohammed. The young and spoiled Aysha was not used to that level of inattention from her husband, who was probably too occupied with Juwayreya.

The sight of Aysha and Safwan entering the city of Medina was a remarkable oddity considering the situation and the prevailing culture. The incident set off people to talk although the couple denied any wrong doing. Ibn Abi Saloul, the leader of Al Khazraj tribe, was one of the few Arabs in Medina who opposed Mohammed and rejected his presence in the city. Ibn Abi Saloul watched with disbelief as Aysha entered the city with a stranger and openly expressed his doubts that the couple couldn’t spend such a long time together without engaging in some sexual activity. Ibn Abi Salul’s dirty thoughts were in fact in line with Mohammed’s own teachings; it was Mohammed who stated in an authentic hadith that “whenever a man and a woman are alone, the Satan is their third”. Ibn Abi Saloul expressed openly what many people were saying in private.

Tension between Ansar and Muhajirun
The timing of the scandal couldn’t have been worse because the relation between the muhajerun (Mohammed and his Meccan companions) and the ansar (residents of Yathrib) was going through a difficult phase. According to Ibn Hisham, after the Al Mustalak campaign was over, a clash broke out between a Muslim from Yathrib and one of Omar’s aids (from the muhajirun). The disagreement between the two spread quickly and involved a large number of Muslims from both sides. Ibn Abi Saloul was outraged when he knew about the clash and threatened to review the presence of the muhajirun in his city.

Naturally, the residents of Medina expected Aysha’s case to be resolved immediately because they believed Mohammed had a direct contact with the ‘all knowing’ Allah. Some urgent revelations were necessary but never happened. The lack of revelations was interpreted as a sign that Aysha was guilty and fuelled the suspicions about her fidelity. Even leading Muslim figures like Ali, the third Caliph, and Hassan Ibn Thabit, his poet, were drawn into the spreading gossip in Medina. Mohammed himself must have had his suspicions as well because he neglected Aysha, who was ill and living with her parents, for nearly a month. Mohammed’s silence and poor handling of the situation did not help; he appeared confused and indecisive in a most sensitive matter.

After a month of social torture, the divine silence was broken and Gabriel came down with the news that Aysha was innocent and those who thought otherwise were guilty :

Q.24: 11. Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous.

The verse condemned the people who interpreted the divine silence as a sign that Aysha was guilty and described them as liars and sinful. Allah meant Ibn Abi Salul, but He couldn’t say it openly for fear of upsetting the Khazraj! By revealing this verse, Mohammed accidentally contradicted his own teachings. It was him who asserted in an authentic hadith that ‘whenever a man and a woman are alone, the Satan joins them as their third’.Those people who doubted Aysha’s innocence did so because of Mohammed’s own teachings. They expected a verse to clear her name but that didn’t happen, which they understood as a sign against her. How would they know that Allah intended to reveal that verse after a month?

As usual, Muslims apply the civilized logic and principles only when they happen to be on the receiving end, which explains their unusual cautious handling of this incident. It appeared as if the Muslims suddenly believed in the civilized principle that people are innocent until proved otherwise, which contradicts Mohammed’s own teachings. Mohammed taught his followers that Satan arranges for men and women to have sex whenever they happen to be alone. Mohammed’s followers apply his teachings in all countries ruled by sharia, like Saudi Arabia, with frightening cruelty. Saudi Arabia is renowned of countless stories about the awful consequences of incidents involving women travelling alone or with ‘non- muhram’ (men who are not close relatives). In his book ‘Karen in Saudi Arabia’, Sami Al Rabbaa gives some chilling accounts of such barbaric practices (3).

Why a month?

Mohammed was not new to troubled times; he was an experienced ‘prophet’ and knew well how to get out of any trouble by revealing a suitable verse. However, he appeared to be totally helpless in the face of those rumours; the best he could do was to wait. Mohammed’s nightmare was the thought of Aysha showing signs of pregnancy because that would implicate her and would discredit him should that happen after ‘revealing’ the required verse. A pregnant Aysha would mean an unfaithful wife because Mohammed did not sleep with her since his marriage with Juwayreya. After arriving to Yathrib, Aysha became ill and went to live with her parents to look after her; Mohammed hardly spoke to her during that month. Also, it doesn’t escape notice that Aysha never became pregnant from Mohammed after many years of marriage; therefore, a pregnancy at that particular time would be highly suspicious.

Aysha’s fidelity, an obvious personal concern to Mohammed, was an issue he could have managed had it remained a personal matter. However, the situation became too complex as the news spread throughout the city. Still, all that complexity would be trivial to what could have happened if he revealed a verse that soon proved to be wrong.

To Mohammed’s relief, Aysha did get her menstruation and pregnancy was ruled out as was the prospect of Mohammed’s favourite wife being officially named and shamed. Mohammed was relieved from a heavy burden and immediately revealed that long awaited verse.

Was Aysha Unfaithful to Mohammed
It was no secret that Mohammed loved Aysha more than any of his other wives including Juwayreya, his new beautiful pride. Mohammed probably considered Juwayreya as a good fun when he needed that kind of fun, but Aysha was his true love. Mohammed’s other wives recognized Mohammed’s fondness towards Aysha. When Mohammed decided to divorce Sawda, because she got too old, Sawda begged him to keep her and offered to give her night share of Mohammed to Aysha. That incentive worked well, and Mohammed kept Sawda without having to sleep with her.

Aysha was intelligent, confident and extra sensitive to anything that poses a threat to her prominence. Once, she had no hesitation to plot for the unfair divorce of a new pride which Mohammed was about to add to his harem. As a result of Aysha’s evil advice, the new pride muttered something like ‘I seek refuge with Allah from you’ as a part of the foreplay on her wedding night. As a result, Mohammed divorced the naive pride immediately while Aysha emerged unscathed.

When Mohammed brought his son to show him to Aysha, her response was that ‘the baby did not look like Mohammed’, hinting at the possibility that Maria had the baby from another man. On another occasion, when Aysha noticed that the Quran always agreed with Mohammed’s desires, she remarked to Mohammed: ‘I see that Allah is too quick to answer your desires’. No one else could make such remarks without fearing punishment except Aysha.

We may never know, with cerainity, what actually happened between Aysha and Safwan. Was it by accident that Safwan was travelling on his own behind the army, or was it all planned? Some scholars propose that Safwan was travelling behind in order to collect the army’s leftovers, but there is no historical evidence to support that claim. Was it possible for the wife of the perfect human to contemplate having an affair? The answer is yes, because there were many reasons for Aysha to consider having an affair.

Aysha was a spoiled teen ager who was aware of Mohammed’s obsession in her. She enjoyed her privileges as a favourite wife of Mohammd and guarded her eminence with jealousy. Aysha must have been deeply offended, during Al Mustalak campaign, by the fact that Mohammed’s attention was turned away from her in favour of Juwayreya, the woman she openly admitted to have hated. From her track record, Aysha was certainly that kind of woman who could respond in kind.

It is also natural to assume that Aysha, as well as Mohammed’s other wives, were all sexually deprived; simply there were too many of them for one old man. The Islamic claim that Mohammed’s sexual potency (4) equalled that of forty men is, of course, an Islamic lie and meaningless to non Muslims. Mohammed’s apparent lust to women did not necessarily mean an increased potency; underneath, there could be some kind of sexual dysfunction. As to Aysha, she was a young girl who opened her eyes to find herself abused by a man older than her father. She had no experience and didn’t know what a normal sexual relation looked like. Aysha was condemned to have only that abnormal relation with that old man who prohibited her from getting married after his death. Mohammed’s (divine) orders to his followers not to marry his wives could be an indication that he wanted to conceal something about his sexuality. By never marrying after him, his wives wouldn’t divulge any of his sexual secrets.

Mohammed asked his followers to learn half of their religion from Aysha. Indeed, Aysha narrated more hadiths than any of the other wives. Most of those hadiths narrated by Aysha described the intimate relations between a man and his wife; the kind of things we would normally label ‘for adults only’. To pre-empt any criticism to this rather embarrassing observation, Muslims are taught that there is no shyness in religion (la haya fid din). According to Mohammed, those embarrassing hadiths comprised half of the religion!

One of those hadiths narrated by Aysha described Mohammed’s ‘etiquette’ in fondling a menstruating wife and praised his ability to control his ejaculation. At the end of the hadith, Aysha remarked “and who of you can control himself better than the messenger of Allah, PBUH”(5)

How did she know? Was she comparing him to Safwan?

References:
1) Ibn Sa’ad, Al Tabakat Al Kubra, vol.8 (Arabic)
2) Ibn Hisham, sira al nabaweyya(Arabic)
3) Dr. Sami Alrabaa, Karen in Saudi Arabia
4) Sahih al Bukhari, chapter of washing, Narrated by Anas.(Arabic)
5) Al Lulu wa Al Marjan fima ittaffaqa alihi al shaikhan: Muslim and Bukhari, hadith No.168; 173 (Arabic)

Source: http://www.faithfreedom.org/2009/09/21/rumours-in-medina/

IHS

The Tragedy of Aisha: a Product of Abuse

Khalil Fariel

It is no secret that child-sexual abuse has serious consequences on its victims, and among Muslims and non-Muslims alike, it is no longer a secret that the Qur’an explicitly condones pedophilia. Of course, for Muslims to finally acknowledge the harmful effects of abuse on a child, it becomes necessary for us to expose those effects through authentic Islamic sources. That is why we find Aisha, Muhammad’s third and ‘favorite’ wife, to be the perfect model for assessing pedophilia and its consequences on the victims.

In Islam, Aisha bint Abu Bakr is referred to as one of the “Mothers of Believers”. Islamic sources boast of her as a great scholar who narrated a large volume of hadiths. There is some truth in this claim; with over 2,000 attributed to her name, Aisha is second only to Abu Huraira in narrating hadiths. However, this act (of narrating incidents which occurred in Muhammad’s life) would not have required much scholarship, simply a good memory; something which we will later see she most definitely possessed. In contrast, there are so many things about the life of Aisha, Muhammad’s child bride, that Muslims of today would rather have forgotten.

Contrary to their claims, she was never a likeable character in life. Perhaps she would have grown into an emulative figure if it had not been for the carnal needs of a perverted old man disrupting her innocent life. We have lost most of Muhammad’s wives to history, Aisha stands distinctive in this regard, as her life is well known in Islamic tenets through her involvement in the notorious “Battle of the Camel” and the devastation it caused among the Muslim Ummah.

Let us begin our analysis of Aisha from her life with Muhammad. Was she a good wife in Muhammad’s harem? Given that she was by far the most rebellious among the wives, the answer is an emphatic NO. Islamic sources attest that Aisha remained as an immature child in Muhammad’s harem.

Narrated Ibn ‘Abbas: that ‘Omar entered upon Hafsa and said, “O my daughter! Do not be misled by the manners of her who is proud of her beauty because of the love of Allah’s Apostle for her.” By ‘her’ he meant Ayesha. Omar added, “Then I told that to Allah’s Apostle and he smiled (on hearing that).” [Sahih Bukhari. Vol. 7, Book 62, Hadith 145]

Omar, the second Caliph of Islam, testifying of Aisha’s bad mannerisms in a Sahih Hadith, warning his daughter to not be misled by her. So much for the perfect Mother of Believers! Islamic sources also tell us that, there was much infighting in Muhammad’s harem. The wives were divided into two groups, with Aisha in control of one.

Narrated ‘Urwa from ‘Ayesha: The wives of Allah’s Apostle were in two groups. One group consisted of ‘Ayesha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle. [Sahih Bukhari: Volume 3, Book:47, Hadith: 755]

Was Aisha happy with Muhammad’s wife collecting spree? Again, NO she was not. When made privy of Muhammad intentions of making a further addition to his harem in the form of Zainab bint Jahsh, his son-in-law’s wife, Aisha exploded. This frantic outburst even warranting an intervention from Muhammad’s alter ego- Allah, with holy verses.

Narrated Aisha: I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).’ (33.51) I said (to the Prophet), “I feel that your lord hastens in fulfilling your carnal desires” [Sahih Bukhari. Vol. 6, Book 60, Hadith: 311]

The truth is, she was never happy with Muhammad, and their marriage was far from being a match made in heaven. We have Sahih sources which confirm this.

Aisha once plotted against Muhammad, and by extension, this can be construed as a plot against Islam itself.

Narrated Ibn Abbas: I intended to ask ‘Omar so I said, “Who were those two ladies who tried to back each other against the Prophet?” I hardly finished my speech when he said; they were ‘Ayesha and Hafsa.” [Sahih Bukhari. Vol. 6, Book: 60, Hadith: 436]

So even during Muhammad’s lifetime, Aisha was subversive towards Islam and she, along with Hafsa, rose up against him. Once again, Allah- the alter ego of Muhammad, had to intervene with verses to fix the problem. We find these verses in the Qur’anic chapter At-Tahrim.

So far, we have looked at Islamic sources and how they reflect on Aisha, but if we take a careful look at the hadiths Aisha had narrated herself; their nature and content are almost always derogatory towards Islam and very often she is found mocking and belittling her husband. This is not merely propaganda, but a fact which anyone with an impartial outlook can confirm for themselves. Here are just a few examples:

Aisha said Muhammad was affected with magic, and black magic is considered to be the devil’s doing, thereby she is in fact proclaiming he was under the influence of the devil. Muhammad had lost all sense of reality and acted quite bizarrely. This has been recorded in many places.

In Sahih Bukhari alone: [Book: V.4, Book, 54-Hadith: 490, V.7, Book-71 Hadith: 658, V.7, Book: 71-Hadith: 660 Vol.7, Book -71 Hadith: 661, V.8, Book- 73 Hadith: 89, V. 8, Book: 75- Hadith: 400]

Muhammad; the final Messenger of God being controlled by the devil. This, from the lips of the Mother of Believers!

She also created the impression of a very forgetful and clumsy Muhammad.

Narrated ‘Ayesha: The Prophet heard a man (reciting Quran) in the Mosque, and he said, “May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such Verses of such-and-such Sura which I dropped from my memory. [Shih Bukhari. V. 3, Book: 48 Hadith :82]

She disclosed things which Muhammad had told her in private.

Narrated Aswad: Ibn Az-Zubair said to me, “Ayesha used to tell you secretly a number of things. What did she tell you about the Ka’ba?” I replied, “She told me that once the Prophet said, ‘O ‘Ayesha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka’ba and would have made two doors in it; one for entrance and the other for exit.” Later on Ibn Az-Zubair did the same. [Sahih Bukhari.Vol. 1, Book :3 Hadith :128]

She betrayed Muhammad’s private affairs.

Narrated ‘Urwa from ‘Ayesha: The wives of Allah’s Apostle were in two groups. One group consisted of ‘Ayesha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle…….

…….you will find the rest of this hadith to be hilarious. Please read through Sahih Bukhari. Vol 3,Book :47/ Hadith: 755.

When all is said and done, it is very hard to believe that Aisha was in fact a true Muslim. There is little wonder that most Shi’ites view her with contempt. They are treating her memory in accordance to her merits in Islam. Yes, it may come as a surprise to many but 1/10th of the worlds Muslim population consider Aisha as not being a true Muslim, not in the absolute sense of the word.

Due to her (Aisha’s) actions against Imam Ali during the times of the Prophet and after his death (including the famous battle of the Camel), the followers of the ahl al-bayt are not encouraged to keep her name for their children. (http://www.al-islam.org/organizations/aalimnetwork/msg00711.html)

Ali, Muhammad’s son-in-law, once suggested for him to divorce Aisha when she had become involved in a scandalous affair with a man named Safwan, and there is evidence in Islam’s authentic sources which affirm that Aisha kept hold of her vengeful hatred towards Ali for the rest of her life. So much so, she could barely bring herself to mention him by name.

Narrated ‘Aisha: “When the Prophet became seriously ill and his disease became aggravated he asked for permission from his wives to be nursed in my house and he was allowed. He came out with the help of two men and his legs were dragging on the ground. He was between Al-Abbas and another man.” ‘Ubaid Ullah said, “I told Ibn ‘Abbas what ‘Aisha had narrated and he said, ‘Do you know who was the (second) man whose name ‘Aisha did not mention’” I said, ‘No.’ Ibn ‘Abbas said, ‘He was ‘Ali Ibn Abi Talib.’ “ [Sahih Bukhari. Vol. 1. Book:11, Hadith: 634]

Worse still, the troubled state of mind of this young woman led to the first civil war in Islamic history to be caused by a woman. She led an army against Ali, the fourth elected Caliph of the Muslims. Her actions ultimately caused the death of twenty thousand Muslims in the war now known in history as the “Battle of the Camel”. But what could have possibly drove her to such extreme measures without ever considering the outcome of her actions? The answer is simple; she was metaphorically attempting to kill two birds with one stone.

Narrated Jarir: The Prophet said to me during Hajjat-al-Wida’: Let the people keep quiet and listen. Then he said (addressing the people), “Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).” [Sahih Bukhari. Vol. 1, Book: 3, Hadith: 122]

Her actions were very much reflective of Aisha’s disturbed psychological make up. A physically [Sahih Muslim Book 4, Hadith: 2127] and sexually abused female, deprived from the innocent pleasures of childhood and adjoined to Muhammad’s harem while she was still a playful little girl. She could never rid herself of this affliction and the physical and psychological pain manifested itself through hatred. And the outlet for this hate? In a delirious state, she raised up arms against Ali and her own brethren (Muslims) and by doing so, she was rebelling against her deceased husbands wishes, “Do not revert to disbelief after me by striking the necks of one another.” Aisha’s forces were ultimately defeated, yet amidst all of these mishaps, this deranged woman preserved and carried her animosity towards Ali throughout her life. In Tabari vol. 7:224 we even see her rejoicing at the news of Ali’s death. The life of Aisha bint Abu Bakr truly was a seventh century tragedy.

Source: http://www.faithfreedom.org/2009/09/21/the-tragedy-of-aisha-a-product-of-abuse/

IHS

Muhammad Had Violated the Qur’an: Addendum For Part 4

Addendum (for part 4)

No sooner had I finished this series I discovered a number of other cases of Muhammad’s violations of the Qur’an. Though it is too late to include all of them now, I must narrate the following violation:

The Qur’an allows a Muslim man to accumulate up to four wives at any time (Qur’an: 4:3). It is an inalienable right that Allah has prescribed to all Muslim men in the world. No power on earth could take away this right. None of the existing wives or the fathers-in-law have the power to object a Muslim man to indulge in this ritual of polygamy.

However, it is amazing that when Muhammad’s son-in-law, Ali, wanted to have a second wife, in addition to his first wife Fatima, Muhammad’s daughter, Muhammad was furious. Muhammad vehemently objected to this proposal insisting if Ali was really serious in this additional wife, he must first divorce Fatima. Eventually, Ali had to refrain from gathering additional wives as long as Muhammad and Fatima were alive.

Curiously, after the death of Muhammad and Fatima, Ali diligently followed the Qur’an (4:3) by marrying many women.

Here are a few Sahih ahadith that exposes Muhammad’s hypocrisy with respect to the Qur’anic rules. Due to the shortage of space, I am only quoting the main message. Readers should refer to the appropriate references to read the complete ahadith

Ali was married to Fatima, Muhammad’s daughter. When Banu Hisham bin Al Mughira proposed that Ali should take a second, Muhammad objected to that proposal. Muhammad said he would not allow Ali to marry another woman unless Ali divorced Fatima. It was because whatever displeased Fatima also displeased Muhammad. Whatever harmed Fatima also harmed Muhammad. (Jami’ At-Tirmidhi vol.6.number 3867)

Fatima was a part of Muhammad. What harmed Fatima also harmed Muhammad. What was uncomfortable to Fatima was also uncomfortable to Muhammad. That was why Muhammad had objected Ali, who was married to Fatima, to marry the daughter of Abu Jahl…(ibid 6.3869)

Muhammad prevented the marriage of Ali with the daughter of Abu Jahl as Ali’s second wife as long he did not divorce Fatima (that is Ali must divorce Fatima to acquire another wife.). Muhammad sought the alibi that the daughter of Allah’s Apostle (Fatima) and the daughter the enemy of Allah (the daughter of Abu Jahl) could never get together…(Sahih Bukhari 4.53.342)

Muhammad hated the idea that Ali would take another wife, in Abu Jahl’s daughter without divorcing Fatima (even though Muhammad allowed four wives for a Muslim, and, he himself had up to 14 wives) claiming that the daughter of apostle of Allah and the daughter of the enemy of Allah cannot be the wives of same man (i.e., Ali)…(Sahih Bukhari, 5.57.76)

Sorry for this slip up.

AK

Source: http://www.faithfreedom.org/2009/10/14/addendum-part-4/

IHS

Muhammad had Violated the Qur’an–4

PART 4, CONTINUES FROM PART 3

Violating the Qura’an, Muhammad offered funeral prayers for a hypocrite and the Christian King of Ethiopia

The Qur’an forbade Muhammad and Muslims to offer funeral prayers for any non Muslims. In fact, the Qur’an is so strict on this that when Muhammad was contemplating a memorial service for the death of his uncle Abu Talib, who had nurtured Muhammad until his adulthood, Allah admonished Muhammad vehemently for having such a thought. The same thing happened when Muhammad did the funeral prayer for Abdullah ibn Ubayy, a hypocrite Muslim of Medina. Allah was totally displeased with Muhammad and put a ban on showing any sympathy for the death of an infidel or a hypocrite.

Here are two verses on this issue:

When Abu Talib, Muhammad’s uncle died Allah revealed the first verse on the banning of funeral prayer by Muslims for a non-Muslims (9:113).

009.113; YUSUFALI: It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.

Here is a hadis on this: Sahih Bukhari Volume 6, Book 60, Number 197: Narrated Al-Musaiyab:
When Abu Talib’s death approached, the Prophet went to him while Abu Jahl and ‘Abdullah bin Abi Umaiya were present with him. The Prophet said, “O uncle, say: None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah.” On that, Abu Jahl and ‘Abdullah bin Abu Umaiya said, “O Abu Talib! Do you want to renounce ‘Abdul Muttalib’s religion?” Then the Prophet said, “I will keep on asking (Allah for) forgiveness for you unless I am forbidden to do so.” Then there was revealed:–

‘It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the Fire.’ (9.113)

Here is another verse from the Qur’an

009.084 YUSUFALI: Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion.

Ibn Kathir writes that Muhammad attended the funeral prayer of hypocrite Abdullah b. Ubayy, followed the funeral procession, and stood at his grave; when Umar asked Muhammad about this Muhammad said that Allah would never forgive a hypocrite even when Muhammad prayed for his forgiveness; then Allah released this verse.

This means Muhammad did not listen to what Allah had previously (9:113) said in the Qur’an; he defied Allah’s previous instruction.

Amazingly, when the Negus (the King) of Ethiopia died Muhammad offered a funeral prayer for this Christian ruler.

Here are two more ahadith on Muhammad’s violation of the Qur’an’s strict ban on offering condolence for a dead infidel

When an Najashi (the king of Ethiopia) died, Muhammad offered funeral prayer for an Najashi in absentia…Sahih Bukhari 2.23.337

Sahih Bukhari Volume 2, Book 23, Number 337; Narrated Abu Huraira; Allah’s Apostle informed (the people) about the death of An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows. He said four Takbirs (i.e. offered the Funeral prayer).

Sahih Bukhari, Volume 5, Book 58, Number 217: Narrated Jabir: When Negus died, the Prophet said, “Today a pious man has died. So get up and offer the funeral prayer for your brother Ashama

Defying the Qur’an Muhammad resorted to charm and magic

The Qur’an strictly forbids Muslims to resort to any form of charm, magic, spell, or premonition to cure or alleviate any sickness, mental or physical. The only exception is incantation of the Qur’anic verses for such afflictions.

Here are a few verses on the ban on un Islamic magic and charm

002.102 YUSUFALI: They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon (Sic) to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: “We are only for trial; so do not blaspheme.” They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah’s permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!

026.221 YUSUFALI: Shall I inform you, (O people!), on whom it is that the evil ones descend?
026.222 YUSUFALI: They descend on every lying, wicked person,
026.223 YUSUFALI: (Into whose ears) they pour hearsay vanities, and most of them are liars.

According to ibn Kathir, the context of the above verses is that people asked Muhammad about fortune-tellers. Muhammad replied they were nothing despite their claims that some of their predictions do come true. Maududi (commentary number 26/140) writes that these verses imply the sorcerers, astrologers, fortune-tellers, and conjurers who pose as knowers of the unseen and tell the people their future, or as wise men who have control over jinns and spirits and can make the destinies of the people through them.

According to a few ahadith Muhammad believed in magic and spells, thus violating the Qur’an’s diction.

Once Muhammad was bewitched; he imagined doing things that he had not actually done…(Sahih Bukhari 4.53.400)

Sahih Bukhari, Volume 4, Book 53, Number 400; Narrated Aisha: Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done.

Muhammad believed in magic and thought that he was under the spell of a magic cast by Labid bin al-A’sam …(Sahih Bukhari 4.54.490)

Sahih Bukhari Volume 4, Book 54, Number 490; Narrated ‘Aisha:Magic was worked on the Prophet so that he began to fancy that he was doing a thing which he was not actually doing. One day he invoked (Allah) for a long period and then said, “I feel that Allah has inspired me as how to cure myself. Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, “What is the ailment of this man?” The other replied, ‘He has been bewitched” The first asked, ‘Who has bewitched him?’ The other replied, ‘Lubaid bin Al-A’sam.’ The first one asked, ‘What material has he used?’ The other replied, ‘A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.’ The first asked, ‘Where is that?’ The other replied, ‘It is in the well of Dharwan.’ ” So, the Prophet went out towards the well and then returned and said to me on his return, “Its date-palms (the date-palms near the well) are like the heads of the devils.” I asked, “Did you take out those things with which the magic was worked?” He said, “No, for I have been cured by Allah and I am afraid that this action may spread evil amongst the people.” Later on the well was filled up with earth.

Muhammad allowed the practice of geomancy of earlier prophets…(Sunaan Abu Dawud 2.3900)

Sunaan Abu Dawud Volume ii, Number 3900; Mua’awiyah b. Al Hakam al Sulami said:
I said : Apostle of Allah among us there are some who practice divination by drawing lines. He said: There was a Prophet (footnote 3321) who drew lines, so if anyone does it as he drew lines, that is right (footnote 3322).

Footnote 3321 by the translator, Ahmad Hasan: The name of the Prophet who drew lines is said to be Daniel or Idris. (Sunaan Abu Dawud, volume ii, p.1096)

Perhaps, embarrassed with Muhammad’s open violation of the Qur’an’s prohibition on the divination arrow, spells and omens, the said translator added his own comment in footnote 3322.

Footnote 3322: As it is not known definitely whether a man draws the lines according to the lines of the Prophet, it is forbidden now to omens by drawing lines. Hence, geomancy is not allowed

Violating the Qur’an Muhammad let his son-in-law flee Uhud battlefield

The Qur’an strictly forbids Muslims to flee from a battlefield. There is harsh punishment for any Muslim combatant who flees from the rigors of fighting infidels in a battle. Here are a few verses from the Qur’an and pertinent comments from impeccable Islamic commentators.

When you encounter the disbelievers in a fight, do not flee from fighting; those who do so will go to hell…8:15

008.015 YUSUFALI: O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them.

According to ibn Kathir fleeing from a battlefield is a major sin.

008.016 YUSUFALI: If any do turn his back to them on such a day – unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!

One of the most eminent tafsir writers, Jalayn, comments on this verse (8:16) in this manner:

Anyone who turns his back on them that day (a day of battle), unless he is withdrawing, as a ruse the appearance of flight but really intending to rejoin the fight or withdrawing to join another group of Muslims in order to reinforce them, brings Allah’s anger down upon himself. His refuge is Hell. What an evil destination. (Tafsir Al-Jalalyn, p.379)

One may think a Muslim fighter might raise any alibi to flee a battle. But Allah knows what is in his heart. There is no way Allah will excuse such deserters. Let us read verse 33:13 and its commentaries.

033.013 YUSUFALI: Behold! A party among them said: “Ye men of Yathrib! ye cannot stand (the attack)! therefore go back!” And a band of them ask for leave of the Prophet, saying, “Truly our houses are bare and exposed,” though they were not exposed they intended nothing but to run away.

Allah revealed this verse on the occasion of battle of the trench (also known as the battle of Ahzab). Ibn Kathir writes Allah told Muhammad that the Muslims wanted to run away from the battlefield. According to Tabari they wanted to quit the battleground with the alibi of their family matters. So Allah revealed this verse on this occasion (Tabari, viii.16).

On this verse (33:13), Jalalyn writes: And a group of them (the hypocrites) said, ‘People of Yathrib— the old name of Madina—your position (read as muqam maqam)is untenable—literally, you have no place—so return to your houses in Madina’ They had gone out with the Prophet, may Allah bless him and grant him peace, to Sal’, a mountain outside of Madina, to fight. Some of them asked the Prophet for permission to go back and to excuse them, saying, ‘Our houses are exposed,’ meaning that they were not fortified and they feared for their safety — when they were not exposed. Allah said: It was merely that they wanted to run away from the battle. (Tafsir Al-Jalalyn, p.898)

Surprisingly, in the case of Uthman, Muhammad’s son-in-law, Muhammad had very little regard for what Allah wrote in the Qur’an. We read in a hadis that Uthman joined other Muslim soldiers in the battle of Uhud. Nevertheless, he fled from the battlefield without telling anyone or without raising any alibi. Muhammad never raised this issue, as if it had never happened. This time Allah did not tell Muhammad that Uthman had deserted the battle for no good reason. This hadis also tells us that in the battle of Badr, Uthman had genuine reason to abstain himself from the military operation.

Let us read the following hadis:

Sahih Bukhari Volume 5, Book 57, Number: 48 Narrated ‘Uthman: (the son of Muhib) An Egyptian who came and performed the Hajj to the Kaba saw some people sitting. He enquire (Sic), “Who are these people?” Somebody said, “They are the tribe of Quraish.” He said, “Who is the old man sitting amongst them?” The people replied, “He is ‘Abdullah bin ‘Umar.” He said, “O Ibn Umar! I want to ask you about something; please tell me about it. Do you know that ‘Uthman fled away on the day (of the battle) of Uhud?” Ibn ‘Umar said, “Yes.” The (Egyptian) man said, “Do you know that ‘Uthman was absent on the day (of the battle) of Badr and did not join it?” Ibn ‘Umar said, “Yes.” The man said, “Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?” Ibn ‘Umar said, “Yes.” The man said, “Allahu Akbar!” Ibn ‘Umar said, “Let me explain to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah’s Apostle was his wife and she was sick then. Allah’s Apostle said to him, “You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).’ As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mecca more respectable than ‘Uthman (to be sent as a representative). Allah’s Apostle would have sent him instead of him. No doubt, Allah’s Apostle had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after ‘Uthman had gone to Mecca. Allah’s Apostle held out his right hand saying, ‘This is ‘Uthman’s hand.’ He stroke his (other) hand with it saying, ‘This (pledge of allegiance) is on the behalf of ‘Uthman.’ Then Ibn ‘Umar said to the man, ‘Bear (these) excuses in mind with you.’

Please note there is not a single verse in the Qur’an that says Allah forgave Uthman for deserting the Uhud battle.

Conclusion: The Islamist apologists will employ many twisted, convoluted, logical fallacies and strange reasoning to disprove all those historical records which I enumerated above.

But no matter what they say, the truth remains—Muhammad bent the Qur’an according to his convenience. Muhammad, on many occasions, indeed, had violated the Qur’an. Muhammad was clever, smart and crafty to use the Qur’an as per his needs. This demonstrates that the Qur’an was really a handiwork of Muhammad—not the words of Allah.

Bibliography
- Abu Dawud, Sulayman b. al-Ash’ath, Al-Sunaan, a collection of Hadith,vol.i-iii. Translated in English by Prof. Ahmad Hasan, Kitab Bhavan, 1784 Kalan Mahal, Daraya Ganj, New Delhi-110002 (India), 2001
- Abu Dawud, Sulayman b. al-Ash’ath. Al-Sunaan, a collection of Hadith Translated in English by Prof. Ahmad Hasan:http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud/
- al-Bukhari, Muhammad b. Ismail. Sahi Bukhari. Ttranslated in English by Dr Muhammad Muhsin Khan: [http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/ ]
- Ali, Abdullah, Yusuf, The Holy Qur’an: Translation and Commentary. Amana Corp., Brentwood, Maryland, 1983.
- al-Tabari, Abu Ja’far Muhammad b. Jarir, The Last Years of the Prophet, vol. ix. Translated by Ismail K. Poonwala, State University of New York Press, Albany, 1990. ISBN 0-88706-692-5.
- al-Tabari, Abu Ja’far Muhammad b. Jarir, The Victory of Islam, vol. viii. Translated by Michael Fishbein, State University of New York Press, Albany, 1997. ISBN 0-7914-3150-9
- Ibn Ishaq, Muhammad b. Yasr, Sirat Rasul Allah. Translated in English by A. Guillaume. First published by Oxford University Press, London in 1955. Fifteenth reprint by Oxford University Press, Karachi, Pakistan, 2001.
- Ibn Sa’d, Abu Abd Allah Muhammad, Kitab al-Tabaqat, vol ii. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalam Mahal, Daraya Ganj, New Delhi, India, 1972.
- Ibn Kathir’s Tafsir (exegesis) of the Qur’an: www.qtafsir.com
- Jalalu’d-Din Al Mahali and Jalal’ud Din As Suyuti. Tafsir Al Jalalyn, translated in English by Aisha Bewley. Dar Al Taqwa Ltd. 7A Melcombe Street, Baker Street, London NW1 6AE, 2007. ISBN: 1 870582 61 6
- Lings, Martin, Muhammad his life based on the earliest sources. Inner Traditions International, One Park Street, Rochester, Vermont 05767, USA, 1983.
- Maududi: Towards Understanding of the Qur’an: http://www.tafheem.net/main.html
- Tafsir ibn Abbas and Jalalyn: http://www.altafsir.com/
- The Holy Qur’an. The internet version of three English translations can be read at: http://www.usc.edu/dept/MSA/reference/reference.html

THE END

Source: http://www.faithfreedom.org/2009/10/12/muhammad-had-violated-the-quran-part-4/

IHS

Muhammad had Violated the Qur’an–3

CONTINUES FROM PART 2

PART 3

Muhammad violated the Qura’nic rule of not to have sex with women when in ihram (purity state spent inside a mosque) or when performing Hajj

Here is the Qur’anic verse on the purity state in a mosque:

Observe Hajj in the prescribed month; no sexual intercourse, misconduct and argument during the Hajj session…2:197

002.197 YUSUFALI: For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise.

You can have sex with wives only at nights of fasting time; wives are garments; do not approach wife while in retreat (ihram) in a mosque…2:187

002.187 YUSUFALI: Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint.

Even a hadis in Sunaan Abu Dawud confirms the stipulation of the Qur’an. This hadis says: A pilgrim must not marry and give someone in marriage in the sacred state (while wearing ihram)…(Sunaan Abu Dawud, 2.10.1837)

Sunaan Abu Dawud: vol.ii, Book 10, Number 1837 Nubaih b. Wahb, brother of Banu ‘Abd al-Dar said: ‘Umar b. ‘Ubaid Allah sent someone to Aban b. ‘Uthman b. ‘Affan, asking him (to participate in the marriage ceremony). Aban in those days was the chief of pilgrims, and both were in the sacred state (wearing ihram). I want to give the daughter of Shaibah b. Jubair to Talhah b. ‘Umar in marriage. I wish that you may attend it. Aban refused and said: I heard my father ‘Uthman b. ‘Affan narrating a tradition from the Apostle of Allah (may peace be upon him) as saying: A pilgrim may not marry and give someone in marriage in the sacred state (while wearing ihram).

But Muhammad did not have much regard for the Qur’an, or even to his own words when it came to marrying women and having sex with them during those sacred states. When he went to Mecca, to perform the Hajj, and he received a proposal of marriage, he quickly accepted the offer and married the woman even though he was in sacred state, wearing ihram.

Here is the hadis from Sunaan Abu Dawud: Muhammad married Maimunah while he was in the sacred state wearing ihram…(Sunaan Abu Dawud, 2.10.1840)

Sunaan Abu Dawud: vol.ii, Book 10, Number 1840: Ibn ‘Abbas said: The Prophet (may peace be upon him) married Maimunah while he was in the sacred state (wearing ihram).

Muhammad violated the Qur’an by having sex with a girl presented to him as a gift

The Qur’an allows Muslims to have sex with their wives and with their sex slaves (without marrying them). The sex slaves include women captives of war, slave women bought in a slave market, and domestic maid servants bought to do house chores. Sex with such sex-slaves does not constitute fornication or adultery [sic]. The Qur’an provides certain exemptions to Muhammad. Allah allowed only Muhammad to have unrestricted sex without marriage with his first cousin sisters, and women who willingly surrender her person to him.

Here are the concerned verses:

023.001-06 YUSUFALI: The believers must (eventually) win through, Those who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity; Who abstain from sex, Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess,- for (in their case) they are free from blame,

In connection with the above verses, ibn Kathir writes that right hand’s possession means captive women. According to Jalalyn, right hand’s possession means concubines, and, as per ibn Abbas it is lawful to have unlimited sex with slave women and/or captive women. Ibn Kathir also writes that illegal sex means fornication, and homosexuality; sex with women other than wives and slave-girl is transgression.

033.050 YUSUFALI: O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.

The Qur’an, however, never permitted Muhammad or any Muslims to engage in sex with girls presented to him or the Muslims as honoured gifts. But Muhammad had very little regard for what Allah said in the Qur’an. He did whatever he wished with women, whom he fancied.

So, when Muqwaqis, the Christian Ruler of Alexandria presented Muhammad with Mariyah Qibtia (ibn Ishaq p.653), a pretty and sexy young girl, Muhammad could not resist himself to engage in sex with her. In fact, he purportedly impregnated her, and she gave birth to Ibrahim, Muhammad’s only son who survived for 18 months.

The entire Sura Tahrim (Sura 66) deals with this issue. Let us read a hadis to witness how Muhammad violated the Qur’an by having sex with Mariyah, the Coptic girl. This hadis is very long. I am quoting only the relevant part:

Sahih Bukhari Volume 3, Book 43, Number 648 Narrated ‘Abdullah bin Abbas …’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-Khatttab! 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:–
‘O Prophet! Say To your wives; If you desire The life of this world And its glitter, … then come! I will make a provision for you and set you free In (Sic) a handsome manner. But if you seek Allah And (Sic) His Apostle, and The Home of the Hereafter, then Verily, Allah has prepared For the good-doers amongst you A great reward.’ (33.28) ‘Aisha said, ‘Am I to consult my parents about this? I indeed prefer Allah, His Apostle, and the Home of the Hereafter.’ After that the Prophet gave the choice to his other wives and they also gave the same reply as ‘Aisha did.”

Muhammad violated the Qur’anic prescription for Islamic sex offenders

The Qur’an (24:2) says that the punishment for adultery/illicit sex is one hundred lashes in the presence of a Muslim crowd. It also stipulates the house arrest until death for women who resort to lewdness (4:15). Some Islamic scholars are of the opinion that verse 4:15 means lesbianism. Interestingly, there is no prescribed punishment for gays resorting to sodomy (4:16). Verse 4:16 even prescribes forgiveness if the gay couple repent and turn to heterosexual act. To remove such ambiguity and unfairness vis-à-vis gender, ibn Kathir writes that verse 24:2 replaces verses 4:15 16. Even if we accept ibn Kathir’s interpretation, we find no verse in the Qur’an that clearly says illicit sexual offenders face stoning to death.

Let us read theses verses:

024.002 YUSUFALI: The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.
004.015 YUSUFALI: If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.
004.016 YUSUFALI: If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.

Even a hadis in Sahih Muslim tells us that stoning to death had never been a part of the Qur’an.

Stoning is not in the Qur’an, Umar instituted it claiming it to be part of the Qur’an…(Sahih Muslim 17.4194)

Sahih Muslim Book 17, Number 4194 ‘Abdullah b. ‘Abbas reported that ‘Umar b. Khattab sat on the pulpit of Allah’s Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah’s Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.

Here is how Muhammad, violating the Qur’an, punished a few sex offenders.

A man and a woman were stoned to death near funeral prayer spot in the mosque…(Sahih Bukhari 2.23.413)

Sahih Bukhari Volume 2, Book 23, Number 413 Narrated ‘Abdullah bin ‘Umar : The Jew brought to the Prophet a man and a woman from amongst them who have committed (adultery) illegal sexual intercourse. He ordered both of them to be stoned (to death), near the place of offering the funeral prayers beside the mosque.”

A married woman committed adultery with an unmarried man. The man received one hundred lashes and exiled for a year. Muhammad asked Unais to go to the woman and stone her to death…(Sahih Bukhari 3.49.860)

Sahih Bukhari Volume 3, Book 49, Number 860 Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, “O Allah’s Apostle! Judge between us according to Allah’s Laws.” His opponent got up and said, “He is right. Judge between us according to Allah’s Laws.” The Bedouin said, “My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, “Your son has to be lashed one-hundred lashes and has to be exiled for one year.” The Prophet said, “No doubt I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile.” He then addressed somebody, “O Unais! go to the wife of this (man) and stone her to death” So, Unais went and stoned her to death.

Muhammad ordered the stoning of a man for confessing adultery; Jabir Ibn Abdullah participated in the throwing of stones…(Sahih Bukhari 8.82.806)

Sahih Bukhari Volume 8, Book 82, Number 806 Narrated Abu Huraira: A man came to Allah’s Apostle while he was in the mosque, and he called him, saying, “O Allah’s Apostle! I have committed illegal sexual intercourse.’” The Prophet turned his face to the other side, but that man repeated his statement four times, and after he bore witness against himself four times, the Prophet called him, saying, “Are you mad?” The man said, “No.” The Prophet said, “Are you married?” The man said, “Yes.” Then the Prophet said, ‘Take him away and stone him to death.” Jabir bin ‘Abdullah said: I was among the ones who participated in stoning him and we stoned him at the Musalla. When the stones troubled him, he fled, but we over took him at Al-Harra and stoned him to death.

Ali stoned a lady to death on a Friday as per Muhammad’s tradition…(Sahih Bukhari 8.82.803)

Sahih Bukhari Volume 8, Book 82, Number 803 Narrated Ash-Sha’bi: from ‘Ali when the latter stoned a lady to death on a Friday. ‘Ali said, “I have stoned her according to the tradition of Allah’s Apostle.

Muhammad ordered that a woman adulteress to be stoned to death after she finished suckling (wean) her child; Khalid even abused when she was being stoned to death…(Sahih Muslim 17.4206)

Sahih Muslim Book 17, Number 4206 ‘Abdullah b. Buraida reported on the authority of his father that Ma’iz b. Malik al-Aslami came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma’iz) again came to him and said: Allah’s Messenger, I have committed adultery. Allah’s Messenger (may peace be upon him) turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma’iz) came for the third time, and he (the Holy Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (the Holy Prophet) pronounced judgment about him and he was stoned. He (the narrator) said: There came to him (the Holy Prophet) a woman from Ghamid and said: Allah’s Messenger, I have committed adultery, so purify me. He (the Holy Prophet) turned her away. On the following day she said: Allah’s Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma’iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go (Sic) away and suckle him until you wean him. When she had weaned him, she came to him (the Holy Prophet) with the child who was holding a piece of bread in his hand. She said: Allah’s Apostle, here is he as I have weaned him and he eats food. He (the Holy Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah’s Apostle (may peace be upon him) heard his (Khalid’s) curse that he had hurried (Sic) upon her. Thereupon he (the Holy Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.

END OF PART 3, CONTINUES ON PART 4

Source: http://www.faithfreedom.org/2009/10/06/muhammad-had-violated-the-quran-3/

IHS