Muslim missionary Omar Alhabeshi has written a critique (*)
of James Arlandsons excellent contrast between Jesus sinlessness and
Muhammads sinfulness (*).
(It can be accurately stated that Alhabeshi is a missionary, since he works for and wants
Islam to spread around the globe.)
He breaks his response into two sections; the first where he seeks to disprove that
Muhammad committed any major sins with the second being his attempt of disproving
Jesus complete sinlessness.
Alhabeshi begins his first section by responding to Arlandsons detailed analysis
of the lexical meaning of dhanb. Alhabeshi suggests that this word doesnt
necessarily prove that Muhammad committed any major crime or sin, but a few minor faults
(in other words, some simple mistakes). He accuses Arlandson of trying to prove that
Muhammads sins "can never be different from the major sins committed by
different unbelievers stated in the holy quran", even though he has to admit that:
Then in the quran the word dh-n-b is MOSTLY USED FOR GREAT SINS
dont necessarily mean that it must be referring to a great sin in Mohammeds
(Peace and blessing be upon him) case too. (capital emphasis ours)
A Defective Islamic source
Yet instead of providing any data from the Quran to prove his case Alhabeshi chooses to
turn to the hadith literature. Of all the hadiths Alhabeshi could have cited he chose to
focus on the narration where Abu Sufyan supposedly met with the emperor of the Byzantine
Empire, Heraclius, to discuss Muhammad. There are many problems with this narration which
demonstrate that it is nothing more than a fabrication, a lie concocted by Muslims in
order to elevate Muhammad.
One such problem that calls into question the veracity of this report is the timing of
the meeting. According to the story Abu Sufyan met Heraclius in Jerusalem when the former
was still a pagan. Moreover, the narration refers to a letter which Muhammad had sent to
the Emperor:
Narrated 'Abdullah bin 'Abbas:
Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he
had been accompanying a caravan from Quraish. They were merchants doing business in Sham
(Syria, Palestine, Lebanon and Jordan), at the time when Allah's Apostle had truce with
Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius
at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior
Roman dignitaries around him. He called for his translator who, translating Heraclius's
question said to them, "Who amongst you is closely related to that man who claims to
be a Prophet?" Abu Sufyan replied, "I am the nearest relative to him (amongst
the group)." Heraclius then asked for the letter addressed by Allah's
Apostle which was delivered by Dihya to the Governor of Busra, who forwarded it to
Heraclius to read. The contents of the letter were as follows: "In the name
of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah
and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the
right path. Furthermore I invite you to Islam, and if you become a Muslim you will be
safe, and Allah will double your reward, and if you reject this invitation of Islam you
will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you
Allah's Statement:)
'O people of the scripture! Come to a word common to you and us that we worship none
but Allah and that we associate nothing in worship with Him, and that none of us shall
take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are
Muslims (those who have surrendered to Allah).' (3:64).
Abu Sufyan then added, "When Heraclius had finished his speech and had read the
letter, there was a great hue and cry in the Royal Court. So we were turned out of the
court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad)
has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him.
Then I started to become sure that he (the Prophet) would be the conqueror in
the near future TILL I EMBRACED ISLAM (i.e. Allah guided me to it)."
(Sahih al-Bukhari, Volume 1, Book 1,
Number 6)
Muslim sources date the sending of this letter at 628 AD:
In this year the Messenger of God sent out messengers. He sent out six persons in
the month of Dhu al-Hijjah, three of them setting out together: Hatib b. Abi
Baltaah of Lakhm, a confederate of the Banu Asad b. Abd al-Uzza, to
al-Muqawqis; Shuja b. Wahb of the Banu Asad b. Khuzayma, a confederate of Harb b. Umayyah
and veteran of Badr, to al-Harith b. Abi Shimr al-Ghassani; and Dihyah b. Khalifah
al-Kalbi to Caesar (The History of Al-Tabari: The Victory of Islam,
translated by Michael Fishbein [State University of New York Press (SUNY), Albany, 1997],
Volume VIII, p. 100; bold and underline emphasis ours)
There is a note that approximates the date when Muhammad sent these men out:
421. Dhu al-Hijjah of A.H. 6 began on 12 April 628. (Ibid; underline emphasis ours)
The problem should be obvious to any student of Byzantine and Islamic history.
Heraclius only arrived to Jerusalem on March 20 or 21, 630 AD after having defeated
the Persians. The Encyclopdia Britannica, Volume 5, says:
In 614 the Persians conquered Syria and Palestine, taking Jerusalem and what was
believed to be Christs Cross, and in 619 occupied Egypt and Libya
In 622, clad as a penitent and bearing a sacred image of the Virgin, he left
Constantinople, as prayers rose from its many sanctuaries for victory over the Persian
Zoroastrians, the recovery of the Cross, and the reconquest of Jerusalem
The next two years he devoted to campaigns in Armenia, the manpower of which was vital
to the empire, and to a devastating invasion of Persia. In 625 Heraclius retired to
Anatolia. He had encamped on the west bank of the Sarus River when the Persian forces
appeared on the opposite bank. Many of his men rushed impetuously across the bridge and
were ambushed and annihilated by the enemy.
Emerging from his tent, Heraclius saw the triumphant Persians crossing the bridge. The
fate of the Empire hung in the balance. Seizing his sword, he ran to the bridge and struck
down the Persian leader. His soldiers closed rank behind him and beat back the foe.
In 626 the Persians advanced to the Bosporus, hoping to join the Avars in an assault on
the land walls of Constantinople. But the Romans sank the primitive Avar fleet that was to
transport Persian units across Bosporus and repelled the unsupported Avar assault.
Heraclius again invaded Persia and in December 627, after a march across the Armenian
highlands into the Tigris plain, met the Persians near the ruins of Nineveh. There,
astride his renowned war-horse, he killed three Persian generals in single combat, charged
into enemy ranks at the head of his troops, killed the Persian commander, and scattered
the Persian host.
A month later, Heraclius entered Dastagird with its stupendous treasure. Khosrow was
overthrown by his son, with whom Heraclius made peace, demanding only the return of the
Cross, the captives, and conquered Roman territory. Returning to Constantinople in
triumph, he was hailed as a Moses, an Alexander, a Scipio. IN 630 HE PERSONALLY
RESTORED THE CROSS TO THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM. (Bold and capital
emphasis mine)
Michael Fishbein, one of the translators of The History of Al-Tabari series,
writes in a footnote:
436. "In 627 Heraclius invaded the Persian empire, and in December of that year
won an important victory near ancient Ninevah, but had to retreat shortly afterwards. In
February 628, however, the Persian emperor was assassinated, and the son who succeeded him
desired peace. By about March 628 Heraclius could regard himself as victorious, but the
negotiations for the evacuation of the Byzantine empire by the Persians were not completed
until June 629. In September 629 Heraclius entered Constantinople as victor, and in
March 630 restored the Holy Rood to Jerusalem." (Watt, Muhammad at Medina,
113-114). See also Ostrgorsky, History of the Byzantine State, 103-4. (The
History of Al-Tabari: The Victory of Islam, Volume VIII, pp. 100-101, fn. 436; bold
and capital emphasis ours)
The year of Abu Sufyans conversion
Before this time Abu Sufyan had already converted to Islam since he became Muslim right
when Muhammad conquered Mecca, which scholars say took place on January 630:
According to Ibn Humayd Salamah Muhammad b. Ishaq Muhammad b.
Muslim b. al-Zuhri Ubaydallah b. Abdallah b. Utbah b. Masud
Ibn Abbas, who said: Then the Messenger of God went on his journey and left
Abu Ruhm Kulthum b. Husayn b. Khalaf al-Ghifari in charge of Medina. He departed on
the tenth day of the month of Ramadan [Continuing, al-Abbas related:]
So I set out. By God, while I was going through al-Arak seeking what I had come out to
find, I heard the voices of Abu Sufyan b. Harb, Hakim b. Hizam, and Budayl b. Warqa, who
had come out in search of information about the Messenger of God Finally, I passed
the fire of Umar b. al-Khattab, who said: "Abu Sufyan! Praise be to God, who
has delivered you up without treaty or covenant!" He ran toward the Prophet, and I
urged the mule, Abu Sufyan riding behind me, until I jumped off at the door of the tent,
having outdistanced Umar by as much as a slow mount can outdistance a slow man.
Umar went before the Messenger of God and said: "Messenger of God, here
is Abu Sufyan, the enemy of God. God has delivered him up without treaty or covenant. Let
me cut off his head!" So Umar took Abu Sufyan back to his
dwelling. In the morning he brought him to the Messenger of God, who, when he saw him,
said, "Alas, Abu Sufyan, hasnt the time come for you to know that there is no
god but God?" Abu Sufyan said: "May my father and mother be your ransom! How
concerned you are for your kin, how forbearing, and how generous! By God, I think that
if there were another god along with God, he would have availed me somewhat."
"Alas, Abu Sufyan," he said, "hasnt the time come for you to know
that I am the Messenger of God?" Abu Sufyan said: "May my father and mother be
your ransom! How concerned you are for your kin, how forbearing, and how generous! As for
this matter, there is something of it in my mind."
(Al-Abbas continued his narrative, saying:) So I said to him: "Woe to you!
Recite the testimony of truth before, by God, your head is cut off!"
And he recited the shahadah. (The History of Al-Tabari, pp. 168, 171-173;
bold and underline emphasis ours)
Al-Tabari placed Muhammads departure to Mecca on the tenth of Ramadan in the year
8 AH, which corresponds to January 1, 630 according to the translator:
698. 10 Ramadan of A.H. fell on 1 January 630. (Ibid, p. 168)
This is enough to call into question the accuracy and authenticity of this report,
yet for a detailed analysis of the various errors and mistakes of this hadith we highly
recommend the following discussions:
Missionary Alhabeshis main point for quoting this narration is to prove
that Muhammad was never accused of lying or breaking his promises since he says:
In this hadith it can easily be noted that no one had accused the prophet of lying or
breaking a promise. How can a man who was NEVER accused of lying and was nick named by
Alamin (the trustworthy) be accused of committing major sins?
It is obvious that Alhabeshi hasnt read his own source carefully since the report
doesnt say that Muhammad NEVER lied or broke his promise:
Heraclius said, 'Have you ever accused him of telling lies BEFORE HIS CLAIM (to
be a Prophet)?'
I replied, 'No.'
Heraclius said, 'Does he break his promises?'
I replied, 'No. We are at truce with him BUT WE DO NOT KNOW WHAT HE WILL DO IN IT.'
I could not find opportunity to say anything against him except that I further asked
whether he was ever accused of telling lies BEFORE HE SAID WHAT HE SAID, and
your reply was in the negative. So I wondered how a person who does not tell a lie about
others could ever tell a lie about Allah. (Sahih al-Bukhari, Volume 1, Book 1, Number 6)
Heraclius was asking about Muhammads life before his alleged prophetic career
and Abu Sufyan responded that from his recollection Muhammad was never accused of lying
before that time. He did not say that Muhammad NEVER LIED, but that he hadn't been accused
of lying BEFORE HE CLAIMED PROPHETHOOD. And when asked about the present situation,
whether Muhammad had broken any promises to date, Abu Sufyan shows uncertainty regarding
his veracity since he wasnt sure whether the latter would remain faithful to their truce.
Please keep in mind Abu Sufyans hesitance whether Muhammad would prove faithful
to the treaty since we will have something to say about that shortly.
Arlandsons evidence
Alhabeshi then says:
The missionary failed to address his readers a single major sin committed by Mohammed
(peace and blessing of Allah be upon him). Amazing!
This is actually a distortion of the facts as anyone who has read Arlandsons
excellent materials can testify. Arlandson has documented from official Muslim sources
some of Muhammads many heinous crimes and gross sins, the documentation to which
can be read here.
Here are some specific articles of his:
This one says that Muhammad used sinful means
to get rich and accumulate many wives and material possessions, even though Allah says in Sura 3:14
not to do this.
This one says that he tortured people
who resisted him or who spread corruption in the land. It is one thing to execute a first-degree
murderer, but mutilating him? One hadith says that Allah rebuked his prophet for going too far,
in mutilating living persons.
This one says that Muhammad hit his
girl-bride in the chest, which caused her pain.
This one says that Muhammad
allowed sex with slave-girls and himself engaged in this human rights violations.
This one says that fruit trees may be
destroyed in time of war. The article also reveals that it is permitted in Islam to kill pagan women
and children in a war at night.
Anyone whose mind has not been fogged by the groundless presupposition that Muhammad
committed no major sin will conclude that the atrocities described in each article are wrong
or unjust or sinful. What about missionary Muslims like Alhabeshi? It appears that his mind
is already convinced and locked up tight, so these atrocities are not really sins. Why not?
Because Muhammad was sinless! And the circular reasoning keeps going round and round.
Evidence of major sins of Muhammad
Since Alhabeshi asked for specific and more elaborate documentation we will provide some
for him. He mentioned that Muhammad never lied or broke his promise, which in his opinion
constitute major sins. Here are a few narrations where Muhammad broke his promises, lied
or condoned the use of lying to kill those who opposed him.
(1) Treaty of Hudaibiyah
When a contingent of pagans prevented Muhammad from entering Mecca to perform
the lesser pilgrimage (Umra), he signed a treaty with them which contained
the following stipulations:
... So the Messenger of God said, "Write: This is that whereon Muhammad b.
Abdallah has made peace with Suhayl b. Amr. The two have agreed on these
terms: that warfare shall be laid aside by the people for ten years, during which the
people shall be safe and refrain from [attacking] each other; that, WHOEVER shall come to
the Messenger of God from Quraysh WITHOUT THE PERMISSION of his guardian, [Muhammad] shall
return him to them; that WHOEVER shall come to Quraysh from those who are with the
Messenger of God, they shall not return him to [Muhammad] " (The History of
Al-Tabari: The Victory of Islam, Volume VIII, p. 86; capital emphasis ours)
This became known as the treaty of al-Hudaibiya, the very truce which Abu Sufyan made
reference to in his supposed conversation with Heraclius. Note carefully that the wording
of the pact states that any person who defected to the Muslim camp from the Meccan side
had to be returned to the Meccans. Muhammad agreed to this stipulation since he signed it.
The problem is that Muhammad did not stick to his agreement as even Muslim sources
admit. Al-Tabari mentions a woman who defected to the Muslim camp whose brothers came to
take her back. Muhammad refused to return her to them in clear violation of the peace
treaty:
Ibn Ishaq added in his account: Umm Kulthum bt. Uqbah b. Abi Muayt
emigrated to the Messenger of God during that period. Her brothers, Umarah and
al-Walid b. Uqbah, went to the Messenger of God to ask him to return her to them
ACCORDING TO THE TREATY BETWEEN HIM AND QURAYSH AT AL-HUDAYBIYAH, BUT HE DID NOT DO SO:
GOD HAD REJECTED IT. (Ibid., p. 92; capital emphasis ours)
Ibn Kathir provides further corroboration:
After Al-Hudaybiyyah, Emigrant Muslim Women may not be returned to the Disbelievers
In Surat Al-Fath, we related the story of the treaty at Al-Hudaybiyyah that
was conducted between the Messenger of Allah and the disbelievers of Quraysh. In that
treaty, there were these words, "Everyman (in another narration, EVERY PERSON) who
reverts from our side to your side, should be returned to us, even if he is a follower of
your religion." This was said by `Urwah, Ad-Dahhak, `Abdur-Rahman bin Zayd, Az-Zuhri,
Muqatil bin Hayyan and As-Suddi.
So according to this narration, this Ayah specifies and explains the Sunnah.
And this is the best case of understanding. Yet according to another view of some of the
Salaf, it abrogates it.
Allah the Exalted and Most High ordered His faithful servants to test the faith of
women who emigrate to them. When they are sure that they are faithful, they should not
send them back to the disbelievers, for the disbelievers are not allowed for them and they
are not allowed for the disbelievers. In the biography of `Abdullah bin Abi Ahmad bin
Jahsh in Al-Musnad Al-Kabir, we also mentioned that `Abdullah bin Abi Ahmad said,
"Umm Kulthum bint `Uqbah bin Abi Mu`ayt emigrated and her brothers, `Umarah and
Al-Walid, went after her. They came to Allah's Messenger and talked to him about Umm
Kulthum and asked that she be returned to them. ALLAH ABOLISHED THE PART OF THE TREATY
BETWEEN THE PROPHET AND THE IDOLATORS ABOUT THE WOMEN PARTICULARLY. So He forbade
returning Muslim women to the idolators and revealed the Ayah about testing them"
<Likewise do not keep disbelieving women,>
Then `Umar bin Al-Khattab divorced two of his wives, who were idolatresses, and one
of them got married to Mu`awiyah bin Abi Sufyan, while the other got married to Safwan bin
Umayyah.
Ibn Thawr narrated that Ma`mar said that Az-Zuhri said, "This Ayah was
revealed to Allah's Messenger while he was in the area of Al-Hudaybiyyah, after making
peace. He agreed that WHOEVER COMES from the Quraysh to his side, WILL BE RETURNED TO
MAKKAH. When some women came, this Ayah was revealed. Allah commanded that the
dowery that was paid to these women be returned to their husbands. Allah also ordered that
if some Muslim women revert to the side of the idolators, the idolators should return
their dowery to their Muslim husbands ... (Tafsir Ibn Kathir (Abridged) Volume 9 (Surat
Al-Jathiyah to the end of Surat Al-Munafiqun), pp. 599-600, 602; capital and underline
emphasis ours)
We see that Abu Sufyan had good reasons for suspecting whether Muhammad would prove
faithful to the covenant!
For more on the treaty of Hudaibiya we recommend the following articles:
Muhammad also permitted his Muslim assassins to use deception and lies in order to be
able to kill individuals who contradicted and challenged their prophets authority.
One such victim was Kab ibn al-Ashraf:
Narrated Jabir:
The Prophet said, "Who is ready to kill Ka'b bin Ashraf (i.e. a Jew)?"
Muhammad bin Maslama replied, "Do you like me to kill him?" The Prophet replied
in the affirmative. Muhammad bin Maslama said, "Then allow me to say what I
like." The Prophet replied, "I do (i.e. allow you)."
(Sahih al-Bukhari, Volume 4, Book 52,
Number 271)
Narrated Jabir bin 'Abdullah:
Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt
Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's
Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad
bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab)."
The Prophet said, "You may say it." So Muhammad bin Maslama
went in together with two men, and said to them, "When Ka'b comes, I will touch his
hair and smell it, and when you see that I have got hold of his head, strip him. I will
let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes,
and diffusing perfume. Muhammad bin Maslama said, "I have never smelt a better scent
than this." Ka'b replied. "I have got the best Arab women who know how to
use the high class of perfume." Muhammad bin Maslama requested Ka'b, "Will you
allow me to smell your head?" Kab said, "Yes." Muhammad smelt it and
made his companions smell it as well. Then he requested Ka'b again, "Will you let me
(smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of
him, he said (to his companions), "Get at him!" So they killed him and went
to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."
(Sahih al-Bukhari, Volume 5, Book 59,
Number 369)
For more on this issue, and related topics, please consult the following materials:
Muhammad also justified the breaking of his oaths, and did so in the name of his god:
O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you,
seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful. Allah has
already ordained for you (O men), the dissolution of your oaths. And Allah is
your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise.
S. 66:1-2 Hilali-Khan
And according to the so-called sound hadiths Muhammad allegedly made the following
assertion:
Narrated Zahdam:
Once we were in the house of Abu Musa who presented a meal containing cooked chicken. A
man from the tribe of Bani Taim Allah with red complexion as if he were from the Byzantine
war prisoners, was present. Abu Musa invited him to share the meal but he (apologised)
saying. "I saw chickens eating dirty things and so I have had a strong aversion to
eating them, and have taken an oath that I will not eat chickens." Abu Musa said,
"Come along, I will tell you about this matter (i.e. how to cancel one's oath). I
went to the Prophet in the company of a group of Al-Ashariyin, asked him to provide us
with means of conveyance. He said, By Allah, I will not provide you with any means
of conveyance and I have nothing to make you ride on. Then some camels as booty were
brought to Allah's Apostle and he asked for us saying. Where are the group of
Al-Ash'ariyun? Then he ordered that we should be given five camels with white humps.
When we set out we said, What have we done? We will never be blessed (with what we
have been given). So, we returned to the Prophet and said, We asked you to
provide us with means of conveyance, but you took an oath that you would not provide us
with any means of conveyance. Did you forget (your oath when you gave us the
camels)? He replied. I have not provided you with means of conveyance but
Allah has provided you with it, and by Allah, Allah willing,if ever I take an
oath to do something, and later on I find that it is more beneficial to do something
different, I will do the thing which is better, and give expiation for my oath.
(Sahih al-Bukhari, Volume 4,
Number 361)
This is a heinous sin according to Gods true Word, the Holy Bible:
"Moses spoke to the heads of the tribes of the people of Israel, saying,
"This is what the LORD has commanded. If a man vows a vow to the LORD, or swears an
oath to bind himself by a pledge, he shall not break his word. He shall do according to
all that proceeds out of his mouth." Numbers 30:1-2
"Guard your steps when you go to the house of God. To draw near to listen is
better than to offer the sacrifice of fools, for they do not know that they are doing
evil. Be not rash with your mouth, nor let your heart be hasty to utter a word before God,
for God is in heaven and you are on earth. Therefore let your words be few. For a dream
comes with much business, and a fool's voice with many words. When you vow a vow to God,
do not delay paying it, for he has no pleasure in fools. Pay what you vow. It is better
that you should not vow than that you should vow and not pay. Let not your mouth lead you
into sin, and do not say before the messenger that it was a mistake. Why should God be
angry at your voice and destroy the work of your hands?" Ecclesiastes 5:1-6
Hence, Muhammad was a grave sinner in light of Alhabeshis own criteria for what
constitutes for major sins!
Muhammad needed his sins (dh-n-b) forgiven according to the Quran
Missionary Alhabeshi also responds to Arlandsons appeal to the hadiths which speak
of Muhammad asking for forgiveness more than seventy times a day. He explains this on the basis
that Muhammad was sent to teach by example how other Muslims should pray and live their lives.
He then quotes a narration which says that all of Muhammads sins have been forgiven.
It seems that Alhabeshi really doesnt know what he wants to argue, since he wants
to say that Muhammad seeking forgiveness was to set an example for others but then quotes a
hadith which says that he had sins which Allah allegedly forgave! If Allah had to forgive
all of Muhammads sins then this means that Muhammad wasnt perfect, and
definitely wasnt sinless! If Muhammad were completely holy and pure then there would
be no need for Allah to forgive anything since there would be nothing for him to forgive!
Putting it simply, the fact that Allah supposedly told Muhammad that all of his past
and future sins were forgiven implies that Muhammad was a sinner who would sin quite
often, which required his need for forgiveness.
More importantly, the claim that Allah forgave all of Muhammads sins contradicts
the plain teach of the Quran which instructs Muhammad to ask for forgiveness:
Surely, We have sent down to you (O Muhammad SAW) the Book (this Qur'an) in truth that
you might judge between men by that which Allah has shown you (i.e. has taught you through
Divine Inspiration), so be not a pleader for the treacherous. And SEEK the
Forgiveness of Allah, certainly, Allah is Ever OftForgiving, Most Merciful. And
argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone
who is a betrayer of his trust, and indulges in crime. S. 4:105-107 Hilali-Khan
Then have patience (O Muhammad). Lo! the promise of Allah is true. And ASK
forgiveness of thy sin, and hymn the praise of thy Lord at fall of night and in
the early hours. S. 40:55 Pickthall
So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped
but Allah) and ASK forgiveness for your sin, and also for (the sin of)
believing men and believing women. And Allah knows well your moving about, and
your place of rest (in your homes). S. 47:19 Hilali-Khan
Why would Muhammad need to ask for forgiveness if Allah had already told him that all
his sins had already been pardoned?
It gets even worse:
When comes the Help of Allah (to you, O Muhammad (Peace be upon him) against your
enemies) and the conquest (of Makkah), And you see that the people enter Allah's religion
(Islam) in crowds, So glorify the Praises of your Lord, and ask for His Forgiveness.
Verily, He is the One Who accepts the repentance and forgives. S. 110:1-3 Hilali-Khan
According to Muslim scholars this was one of the last suras which was composed:
Period of Revelation
Hadrat Abdullah bin Abbas states that this is the last Surah of the
Quran to be revealed, i.e. no complete Surah was sent down to the Holy Prophet after
it. (Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn Marduyah). According to Hadrat Abdullah
bin Umar, this Surah was sent down on the occasion of the Farewell Pilgrimage in the
middle of the Tashriq Days at Mina, and after it the Holy Prophet rode his she
camel and gave his well known Sermon. (Tirmidhi, Bazzar, Baihaqi, Ibn Abi Shaibah, Abd
bin Humaid, Abn Yala, Ibn Marduyah). Baihaqi in Kitab al- Hajj has related from the
tradition of Hadrat Sarra bint-Nabhan the Sermon which the Holy Prophet gave on this
occasion If both these traditions are read together, it appears that there was an
interval of three months and some days between the revelation of Surah An-Nasr and the
Holy Prophet's death, for historically the same was the interval between the Farewell
Pilgrimage and the passing away of the Holy Prophet.
Ibn Abbas says that when this Surah was revealed, the Holy Prophet said that he had
been informed of his death and his time had approached. (Musnad Ahmad, Ibn Jarir, Ibn
al-Mundhir, Ibn Marduyah). In the other traditions related from Hadrat Abdullah bin Abbas,
it has been stated that at the revelation of this Surah the Holy Prophet understood that
he had been informed of his departure from the world. (Musnad Ahmad, Ibn Jarir, Tabarani,
Nasai, Ibn Abi Hatim, Ibn Marduyah).
Mother of the Believers, Hadrat Umm Habibah, says that when this Surah was revealed the
Holy Prophet said that he would leave the world that year. Hearing this Hadrat Fatimah
wept. Thereat he said: "From among my family you will be the first to join me."
Hearing this she laughed. (Ibn Abi Hatim, Ibn Marduyah). A tradition containing almost the
same theme has been related by Baihaqi from Ibn Abbas. (Syed Abu-Ala' Maududi's Chapter
Introductions to the Qur'an; source;
underline emphasis ours)
The renowned Sunni commentators al-Jalalayn note:
then glorify with praise of your Lord, that is, continuously praising Him, and seek
forgiveness from Him; for verily He is ever ready to relent. The Prophet (s),
after this sura had been revealed, would frequently repeat the words
subhana'Llahi wa bi-hamdihi, 'Glory and praise be to God', and astaghfiru'Llaha
wa-atubu ilayhi, 'I seek forgiveness from God and I repent to Him';
with [the revelation of] this [final sura] he realised that his end was near. The victory
over Mecca was in Ramadan of year 8; the Prophet (s) passed away in Rabi' I of the year 10.
(Tafsir al-Jalalayn; source;
bold and underline emphasis ours)
Again, if Muhammad had been promised that all his sins were already forgiven than why
is Allah commanding him to seek for forgiveness shortly before the time of his death?
Doesnt this portray Allah as an inconsistent and double-minded deity who commands
Muhammad to ask for forgiveness for sins which Allah said he had already forgiven him of?
Muhammads fear of the antichrist
To offset the hadith which Arlandson quoted where Muhammad prayed to Allah for
protection from his sins, the punishment of the grave and the trials of the antichrist,
the Muslim missionary cites another hadith where Muhammad is reported to have said that
if the antichrist arrived he would protect his followers from him. It is truly amazing
that Alhabeshi somehow thinks that this refutes the point made by Arlandson.
Once again, these hadiths show Muhammad seeking refuge from the dajjal.
Seeking such refuge indicates Muhammads fears:
'A'isha reported: I heard the Messenger of Allah (may peace be upon him) seeking
refuge from the trial of Dajjal (Antichrist) in prayer. (Sahih Muslim, Book 004,
Number 1216)
Ibn 'Abbas reported that the Messenger of Allah (may peace he upon him) used to teach them
this supplication (in the same spirit) with which he used to teach them a surah of the Qur'an.
He would thus instruct us:" Say, O Allah I we seek refuge with Thee from the torment of Hell,
and I seek refuge with Thee from the torment of the grave, and I seek refuge with Thee from
the trial of Masih al-Dajjal. and I seek refuge with Thee from the trial of life and death."
(Sahih Muslim, Book 004,
Number 1225;
a parallel hadith is found in Sahih Muslim, Book 035,
Number 6534)
So how is Muhammad going to protect people against the dajjal? By teaching them
how to cower, seeking refuge, cringing?
Muhammads fear of the grave
In the first place, citing a narration which says Muhammad would contend with the
Dajjal (or antichrist) doesnt clarify things, but simply demonstrates that either
Muhammad faltered and wavered in his faith or that the narrations are contradicting
one another. Furthermore, Alhabeshi conveniently cites a narration which focuses on
the antichrist but doesnt bother to inform his readers that there are other
narrations where Muhammad was extremely troubled by the punishment of the grave:
Narrated Masruq:
Aisha said that a Jewess came to her and mentioned the punishment in the grave,
saying to her, "May Allah protect you from the punishment of the grave."
Aisha then asked Allahs Apostle about the punishment of the grave. He
said, "Yes, (there is) punishment in the grave." Aisha added,
"After that I never saw Allahs Apostle but seeking refuge with Allah from
the punishment in the grave in every prayer he prayed." (Sahih al-Bukhari,
Volume 2, Book 23, Number 454)
Graves werent the only things which scared Muhammad:
Narrated 'Amra bint 'AbdurRahman:
A Jewess came to 'Aisha to ask her about something and then she said, "May
Allah give you refuge from the punishment of the grave." So 'Aisha asked Allah's
Apostle, "Would the people be punished in their graves?" Allah's Apostle
asked Allah's refuge from the punishment of the grave (indicating an affirmative reply).
Then one day Allah's Apostle rode (to leave for some place) but the sun eclipsed.
He returned on the forenoon and passed through the rear of the dwellings (of his wives)
and stood up and started offering the (eclipse) prayer and the people stood behind him. He
stood for a long period and then performed a long bowing and then stood straight for a
long period which was shorter than that of the first standing, then he performed a
prolonged bowing which was shorter than the first bowing, then he raised his head and
prostrated for a long time and then stood up (for the second Raka) for a long while, but
the standing was shorter than the standing of the first Raka. Then he performed a
prolonged bowing which was shorter than that of the first one. He then stood up for a long
time but shorter than the first, then again performed a long bowing which was shorter than
the first and then prostrated for a shorter while than that of the first prostration. Then
he finished the prayer and delivered the sermon and said what Allah wished; and
ordered the people to seek refuge with Allah from the punishment of the grave.
(Sahih al-Bukhari, Volume 2, Book 18,
Number 164)
Narrated Abu Musa:
The sun eclipsed and the Prophet got up, being afraid that it might be the Hour
(i.e. Day of Judgment). He went to the Mosque and offered the prayer with the longest
Qiyam, bowing and prostration that I had ever seen him doing. Then he said, "These
signs which Allah sends do not occur because of the life or death of somebody, but Allah
makes His worshipers afraid by them. So when you see anything thereof, proceed to remember
Allah, invoke Him and ask for His forgiveness." (Sahih al-Bukhari, Volume 2, Book 18,
Number 167)
Narrated Anas:
Whenever a strong wind blew, anxiety appeared on the face of the Prophet
(fearing that wind might be a sign of Allah's wrath). (Sahih al-Bukhari, Volume 2, Book 17,
Number 144)
Narrated Ata:
'Aisha said, "If the Prophet saw a cloud in the sky, he would walk to and
fro in agitation, go out and come in, and the color of his face would change,
and if it rained, he would feel relaxed." So 'Aisha knew that state of his. So the
Prophet said, "I don't know (am afraid), it may be similar to what happened to some
people referred to in the Holy Quran in the following Verse: -- Then when they saw
it as a dense cloud coming towards their valleys, they said, "This is a cloud
bringing us rain!" Nay, but, it is that (torment) which you were asking to be
hastened a wind wherein is severe torment. (46.24)" (Sahih al-Bukhari,
Volume 4, Book 54,
Number 428)
Muhammads fear of the afterlife
Muhammads anxiety seemed to have stemmed from his being uncertain about what
Allah would do with him:
Say (O Muhammad SAW): "I am not a new thing among the Messengers (of Allah) (i.e.
I am not the first Messenger) nor do I know what will be done with me or with you.
I only follow that which is revealed to me, and I am but a plain warner." S. 46:9
Hilali-Khan
Narrated 'Um al-'Ala:
An Ansari woman who gave the pledge of allegiance to the Prophet that the Ansar drew
lots concerning the dwelling of the Emigrants. 'Uthman bin Maz'un decided to dwell with
them (i.e. Um al-'Ala's family), 'Uthman fell ill and I nursed him till he died, and we
covered him with his clothes. Then the Prophet came to us and I (addressing the dead body)
said, "O Abu As-Sa'ib, may Allah's Mercy be on you! I bear witness that Allah has
honored you." On that the Prophet said, "How do you know that Allah has honored
him?" I replied, "I do not know. May my father and my mother be sacrificed for
you, O Allah's Apostle! But who else is worthy of it (if not 'Uthman)?" He said,
"As to him, by Allah, death has overtaken him, and I hope the best for him. By
Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me."
By Allah, I will never assert the piety of anyone after him. That made me sad, and when I
slept I saw in a dream a flowing stream for 'Uthman bin Maz'un. I went to Allah's Apostle
and told him of it. He remarked, "That symbolizes his (good) deeds."
(Sahih al-Bukhari, Volume 5, Book 58,
Number 266)
This introduces another contradiction. Why would Muhammad be uncertain about his fate
if Allah had promised him that all his sins had been forgiven? Why fear judgment when
Allah supposedly guaranteed his salvation?
We now move to the next phase of our rebuttal where we
examine Alhabeshis attempt of trying to disprove the absolute purity of the Lord Jesus.
Acknowledgement: I want to thank James Arlandson for a number of additions to this paper.
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