JESUS IS GOD

 Is Jesus God? — Jesus claimed to be God.

Take for example the words of Jesus in John 10:30, “I and the Father are one.” We need only to look at the Jews’ reaction to His statement to know He was claiming to be God. They tried to stone Him for this very reason: “You, a mere man, claim to be God” (John 10:33, emphasis added). The Jews understood exactly what Jesus was claiming—deity. When Jesus declared, “I and the Father are one,” He was saying that He and the Father are of one nature and essence. John 8:58 is another example. Jesus declared, “I tell you the truth … before Abraham was born, I am!” This is a reference back to Exodus 3:14 when God revealed Himself as the “I AM.” The Jews who heard this statement responded by taking up stones to kill Him for blasphemy, as the Mosaic Law commanded (Leviticus 24:16).

Is Jesus God? — His followers declared Him to be God.

John reiterates the concept of Jesus’ deity: “The Word [Jesus] was God” and “the Word became flesh” (John 1:1, 14). These verses clearly indicate that Jesus is God in the flesh. Acts 20:28 tells us, “Be shepherds of the church of God, which He bought with His own blood.” Who bought the church with His own blood? Jesus Christ. And this same verse declares that God purchased His church with His own blood. Therefore, Jesus is God.

Thomas the disciple declared concerning Jesus, “My Lord and my God” (John 20:28). Jesus does not correct him. Titus 2:13 encourages us to wait for the coming of our God and Savior, Jesus Christ (see also 2 Peter 1:1). In Hebrews 1:8, the Father declares of Jesus, “But about the Son He says, ‘Your throne, O God, will last forever and ever, and righteousness will be the scepter of your kingdom.’” The Father refers to Jesus as God, indicating that Jesus is indeed God.

In Revelation, an angel instructed the apostle John to only worship God (Revelation 19:10). Several times in Scripture Jesus receives worship (Matthew 2:11; 14:33; 28:9, 17; Luke 24:52; John 9:38). He never rebukes people for worshiping Him. If Jesus were not God, He would have told people to not worship Him, just as the angel in Revelation did. Beyond these, there are many other passages of Scripture that argue for Jesus being God.

JESUS IS GOD 

Shalom 

Dr. Max Shimba for Max Shimba Ministries Org

JESUS IS GOOD

 JESUS IS GOOD, GOD IS GOOD 

ALLAH NEVER SAID HE IS GOOD.

If Jesus was God, why did He say "No one is good but God alone"?

It is often claimed by those who reject the deity of Christ that in Mark 10:17-22 Jesus denies His divinity by rejecting the notion that He is good. It reads as follows:

“As Jesus started on his way, a man ran up to him and fell on his knees before him. ‘Good teacher,’ he asked, ‘what must I do to inherit eternal life?’ ‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone. You know the commandments: Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ‘Teacher,’ he declared, ‘all these I have kept since I was a boy.’ Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’ At this, the man’s face fell. He went away sad, because he had great wealth.”

Is Jesus here rebuking the man for calling Him good and thereby denying His deity? No. Rather, He is using a penetrating question to push the man to think through the implications of his own words, to understand the concept of Jesus’ goodness and, most especially, the man’s lack of goodness. The young ruler "went away sad" (Mark 10:22) because he realized that although he had devoted himself to keeping the commandments, he had failed to keep the first and greatest of the commandments—love the LORD your God with all your heart and with all your soul and with all your strength (Matthew 22:37-38). The man’s riches were of more worth to him than God, and thus he was not "good" in the eyes of God.

Jesus’ fundamental lesson here is that goodness flows not from a man’s deeds, but rather from God Himself. Jesus invites the man to follow Him, the only means of doing good by God’s ultimate standard. Jesus describes to the young ruler what it means to follow Him—to be willing to give up everything, thus putting God first. When one considers that Jesus is drawing a distinction between man’s standard of goodness and God’s standard, it becomes clear that following Jesus is good. The command to follow Christ is the definitive proclamation of Christ’s goodness. Thus, by the very standard Jesus is exhorting the young ruler to adopt, Jesus is good. And it necessarily follows that if Jesus is indeed good by this standard, Jesus is implicitly declaring His deity.

Thus, Jesus’ question to the man is designed not to deny His deity, but rather to draw the man to recognize Christ’s divine identity. Such an interpretation is substantiated by passages such as John 10:11 wherein Jesus declares Himself to be “the good shepherd.” Similarly in John 8:46, Jesus asks, “Can any of you prove me guilty of sin?” Of course the answer is "no." Jesus was “without sin” (Hebrews 4:15), holy and undefiled (Hebrews 7:26), the only One who “knew no sin” (2 Corinthians 5:21).

The logic can thus be summarized as follows:

1: Jesus claims only God is good.

2: Jesus claims to be good.

3: Therefore, Jesus claims to be God.

Such a claim makes perfect sense in light of the flow of Mark’s narrative with regards to the unfolding revelation of Jesus’ real identity. It is only before the high priest in Mark 14:62 that the question of Jesus’ identity is explicitly clarified. The story of the rich young ruler is one in a sequence of stories designed to point readers toward Jesus as the eternal, divine, incarnate Son of God

Shalom 

Dr. Max Shimba for Max Shimba Ministries

Was Muhammad certain of his Salvation?

 Was Muhammad certain of his Salvation?

Examining the capriciousness of Allah as the cause of Muhammad’s uncertainty

Written By: Sam Shamoun

Introduction – Muhammad just doesn’t know

According to the Quran, Muhammad was uncertain whether Allah would save him:

Or do they say, 'He has forged it'? Say: 'If I have forged it, you have no power to help me against Allah. He knows very well what you are pressing upon; He suffices as a witness between me and you; He is the All-forgiving, the All-compassionate.' Say: 'I am not an innovation among the Messengers, and I know not what shall be done with me or with you. I only follow what is revealed to me; I am only a clear warner.' S. 46:8-9 Meccan

The so-called authentic narrations make it clear that Muhammad was speaking in respect to his eternal fate:

Narrated 'Um al-'Ala:

An Ansari woman who gave the pledge of allegiance to the Prophet that the Ansar drew lots concerning the dwelling of the Emigrants. 'Uthman bin Maz'un was decided to dwell with them (i.e. Um al-'Ala's family), 'Uthman fell ill and I nursed him till he died, and we covered him with his clothes. Then the Prophet came to us and I (addressing the dead body) said, "O Abu As-Sa'ib, may Allah's Mercy be on you! I bear witness that Allah has honored you." On that the Prophet said, "How do you know that Allah has honored him?" I replied, "I do not know. May my father and my mother be sacrificed for you, O Allah's Apostle! But who else is worthy of it (if not 'Uthman)?" He said, "As to him, by Allah, death has overtaken him, and I hope the best for him. By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me," By Allah, I will never assert the piety of anyone after him. That made me sad, and when I slept I saw in a dream a flowing stream for 'Uthman bin Maz'un. I went to Allah's Apostle and told him of it. He remarked, "That symbolizes his (good) deeds." (Sahih al-Bukhari, Volume 5, Book 58, Number 266)

And:

Narrated Abu Huraira:

When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Apostle got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." (Sahih al-Bukhari, Volume 4, Book 51, Number 16) 

These references should trouble any Muslim. If Muhammad himself, the very founder and prophet of the religion of Islam, was uncertain where he would spend eternity then how can any Muslim know where they will go after they die?

Muslim scholars to the rescue!

Needless to say, these statements didn’t sit well with Muslims, especially the scholars. They were obviously troubled by the fact that even their very own prophet, who is supposed to be the standard of moral perfection, didn’t know for certain whether he was going to paradise or hell. The Muslims had to therefore come up with some convenient ways of explaining these troubling statements.

Some Muslims believe that these statements were made before Muhammad knew or was informed that he would be going to paradise. Still others are of the opinion that Q. 46:9 is not even speaking about the afterlife but this life, e.g. Muhammad doesn’t know whether he will be rejected by the people, driven out, killed etc.

The problem with the second explanation is that this directly conflicts with the hadith reports which specifically deal with the issue of the afterlife, not life in this world. In fact, according to some scholars Q. 46:9 was uttered in connection with Muhammad telling the woman that he didn’t know what Allah would do with 'Uthman bin Maz'un even though he was dead:

As for his expression "By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me", the Prophet uttered this in accordance with Allah's statement in Surah al-Ahqaaf, "Say: "I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you". This was before the revealing of the verse by Allah All Mighty, "That Allah may forgive you your sins of the past and the future" (Surah 48:2), because al-Ahqaaf is a Makkan Surah, while Surah al-Fatah is a Madinan Surah and there is no contradiction between the two of them. And it has been established that he said, "I am the first who will enter paradise," and there other reports which convey this meaning as well… (Ibn Hajar al-Asqalani, Fathul Bari, Kitab al-Janaaiz, Bab al-Dukhool 'Ala al-Mayyit Ba'd al-Mawt izhaa Adraja fi Akfaanihi, Commentary on Hadith no. 1166; bold and underline emphasis ours)

And:

<<Say: "I am not a new thing among the Messengers...">> which means, ‘I am not the first Messenger who ever came to the world. Rather, Messengers came before me. Therefore, I am not an unprecedented incident that should cause you all to reject me and doubt my being sent to you. Indeed, Allah has sent before me all of the Prophets to various nations.’ Allah then says…

(nor do I know what will be done with me or with you.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "It (this Ayah) was followed in revelation by…

<<That Allah may forgive for you your sins of the past and future>>. Similarly, `Ikrimah, Al-Hasan, and Qatadah all said that this Ayah was abrogated by the Ayah…

(That Allah may forgive for you your sins of the past and future). They said that when the latter Ayah was revealed, one of the Muslims said to Allah's Messenger, "Allah has declared what He will do for you. But what will He do for us?" Then Allah revealed…

(That He may admit the believing men and the believing women to Gardens under which rivers flow). This is what they said. That which has been confirmed in the Sahih is that the believers said, "May you enjoy that, O Allah's Messenger! But what do we get?" So Allah revealed this Ayah. Imam Ahmad recorded that Kharijah bin Zayd bin Thabit, reported that Umm Al-`Ala' -- a woman from the Ansar who had given her pledge of loyalty to Allah's Messenger -- said, "When the Ansar drew lots regarding taking in the Muhajirun to dwell with them, our lot was to have `Uthman bin Maz`un. Later, `Uthman fell sick in our house, so we nursed him until he died, and we wrapped him in his garments (for burial). Allah's Messenger then came in, and I said, `O Abu As-Sa'ib! May Allah have mercy on you. I bear witness that Allah has indeed honored you.' Allah's Messenger asked…

<<How do you know that Allah has honored him>> I said, `I do not know -- may my father and mother both be ransoms for you!' Allah's Messenger then said…

<<As for him, certainty (death) has reached him from his Lord, and I surely wish well for him. But by Allah, even though I am Allah's Messenger, I do not know what will happen to me (after death).>> I then said, `Never will I claim a person to be pious after this.' This incident caused me some distress, and I went to sleep thereafter. I saw in my dream that `Uthman owned a running water spring. I went to Allah's Messenger and told him about that. Allah's Messenger said …

<<That was his (good) deeds.>>" Al-Bukhari recorded this Hadith but Muslim did not. In one of the narrations, Allah's Messenger said…

<<Even though I am Allah's Messenger, I do not know what will happen to him.>> This and similar texts indicate that it is not allowed to declare that a specific person will enter Jannah except for those who were distinctly indicated by Allah or his Messenger. Examples of those are the Ten, Ibn Sallam, Al-Ghumaysa', Bilal, Suraqah, `Abdullah bin `Amr bin Haram (Jabir's father), the Seventy Reciters (of Qur'an) who were assassinated near the Well of Ma`unah, Zayd bin Harithah, Ja`far, Ibn Rawahah, and other similar individuals, may Allah be pleased with them… (Tafsir Ibn Kathir; source; bold and underline emphasis ours)

 

Even Muslim polemicist Bassam Zawadi, who tried to address this very topic, accepts that Q. 46:9 is dealing with Muhammad’s eternal destiny:

I personally favor the first solution. This is because it appears to me that the context of the hadeeth in Saheeh Bukhari makes it appear that the Prophet (peace be upon him) is speaking about how he doesn't know what will happen to him in the Hereafter. This of course is not necessarily true, but in my opinion it seems more likely. Thus, even though I believe that the second solution is still plausible, I will nevertheless personally opt for the first solution. (Was Prophet Muhammad Uncertain of His Own Salvation?; source; underline emphasis ours)

We can therefore rule out the second explanation since the context of the hadiths demonstrates the implausibility of this view, just as this Muslim dawagandist admits.

Was Muhammad actually forgiven of his sins?

According to the above expositors Q. 46:9 was canceled out or abrogated by Q. 48:2 since the latter text states that Muhammad’s past and future sins had been forgiven.

But is this what the verse actually says? Does it really claim that Allah had forgiven all of Muhammad’s previous and latter sins? Let us see:

Lo! We have given thee (O Muhammad) a signal victory, That Allah MAY forgive thee of thy sin that which is past and that which is to come, and MAY perfect His favour unto thee, and MAY guide thee on a right path, S. 48:1-2 Pickthall Medinan

As the readers can see for themselves the reference doesn’t say that Allah HAD forgiven Muhammad completely, but that he MAY forgive his messenger of his sins. Moreover, the following Sura, which was composed at a later time, shows that Allah hadn’t removed all of Muhammad’s sins:

When comes the Help of Allah (to you, O Muhammad 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 Medinan

The question to ask is why is Muhammad still being commanded to ask forgiveness for his sins if Allah had already completely forgiven him?

The answer is obvious… the text of Q. 48:2 doesn’t say that Allah would definitely wipe away his prophet’s sins, but that he may do so if he so chooses to. Yet Q. 110 makes it clear that Allah hadn’t chosen to remove all of Muhammad’s sins, which explains why the latter is still being commanded to seek for forgiveness. After all, if Allah has already forgiven Muhammad then there is no need to remind or command him to ask to be forgiven.

Muhammad lives in constant fears and doubts

There is further evidence that Allah hadn’t forgiven all of his prophet’s sins since the Quran is a witness that Muhammad remained uncertain of his destiny and that his god was constantly threatening him all throughout his career.

For example, Allah made Muhammad repeat the point that, even though he is a messenger, he doesn’t know what will happen and that he doesn’t have any power to hurt or benefit anyone:

Say (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner. Say: Lo! I control not hurt nor benefit for you. Say: Lo! none can protect me from Allah, nor can I find any refuge beside Him (Mine is) but conveyance (of the Truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever. Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know (for certain) who is weaker in allies and less in multitude. Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it. S. 72:20-25 Pickthall Meccan

Moreover, on more than one occasion Allah warned his prophet from changing the Quran:

And when Our clear revelations are recited unto them, they who look not for the meeting with Us say: Bring a Lecture other than this, or change it. Say (O Muhammad): It is not for me to change it of my accord. I only follow that which is inspired in me. Lo! if I disobey my Lord I fear the retribution of an awful Day. S. 10:15 Pickthall Meccan

And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend. And had it not been that We had already established you, you would certainly have been near to incline to them a little; In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us. S. 17:73-75 Shakir Meccan

That this is verily the word of an honoured apostle; It is not the word of a poet: little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a Message sent down from the Lord of the Worlds. And if the apostle were to invent any sayings in Our name, We should certainly seize him by his right hand, And We should certainly then cut off the artery of his heart: S. 69:40-46 Y. Ali Meccan

Allah also threatened his messenger from turning away to worship other gods,

This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned. S. 17:39 Pickthall Meccan

And certainly, it has been revealed to you and to those before you: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers. S. 39:65 Meccan

Allah even had to rebuke Muhammad for fearing men instead of his god:

O Prophet! be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites; surely Allah is Knowing, Wise… And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. S. 33:1, 37 Medinan

O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou dost not, thou wilt not have delivered His Message. Allah will protect thee from men. Allah guides not the people of the unbelievers. S. 5:67 Medinan

We further read in the Quran how Allah constantly chided his apostle for inclining his heart to the wealthy nobles of the Arabs while turning away or frowning upon the poor, the misfortunate and the marginalized:

And do not drive away those who call upon their Lord at morning and evening desiring His countenance; nothing of their account falls upon thee, and nothing of thy account falls upon them, that thou shouldst drive them away, and so become one of the evildoers. S. 6:52 Meccan

And restrain thyself with those who call upon their Lord at morning and evening, desiring His countenance, and let not thine eyes turn away from them, desiring the adornment of the present life; and obey not him whose heart We have made neglectful of Our remembrance so that he follows his own lust, and his affair has become all excess. S. 18:28 Meccan

Stretch not thine eyes to that We have given pairs of them to enjoy - the flower of the present life, that We may try them therein and thy Lord's provision is better, and more enduring. S. 20:131 Meccan

He frowned and turned (his) back, Because there came to him the blind man. And what would make you know that he would purify himself, Or become reminded so that the reminder should profit him? As for him who considers himself free from need (of you), To him do you address yourself. And no blame is on you if he would not purify himself And as to him who comes to you striving hard, And he fears, From him will you divert yourself. S. 80:1-10 Shakir Meccan

And on one occasion Allah had to warn Muhammad to stop having doubts lest he become one of the losers:

And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers. And be not thou of those who deny the revelations of Allah, for then wert thou of the losers. S. 10:94-95 Pickthall Meccan

Yet it is hard to see how Muhammad could avoid having serious doubts when his deity is constantly warning and threatening him. These repeated scare tactics would cause him to have greater doubts and may explain why Muhammad never felt certain whether Allah would honor him,

And some part of the night awake for it, a largess for thee. It MAY BE that thy Lord will raise thee to a praised estate. S. 17:79 Meccan

'Abdullah b. Amr b. al-As reported Allah's Messenger as saying: When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from Allah; then BEG from Allah al-Wasila for me, which is a rank in Paradise fitting for only one of Allah's servants, and I HOPE that I MAY BE that one. If anyone who asks that I be given the Wasila, he will be assured of my intercession. (Sahih Muslim, Book 004, Number 0747)

And why he asked his community to pray for his salvation and peace:

Verily, Allah and His angels pray for the prophet. O ye who believe! pray for him and salute him with a salutation! S. 33:56

We know that Allah, his angels, and the believers are all praying for Muhammad’s salvation and forgiveness because of the following verse which appears in the same sura:

He it is who prays for you and His angels too, to bring you forth out of the darkness into the light, for He is merciful to the believers. S. 33:43

As well as this one:

The heavens wellnigh are rent above them, when the angels proclaim the praise of their Lord, and ask forgiveness for those on earth. Surely Allah -- He is the All-forgiving, the All-compassionate. S. 42:5

The foregoing indicates that the very purpose for praying for Muhammad is to beseech Allah to bestow peace and salvation on his messenger.

Shalom

Source Answering Islam.

Dr. Max Shimba for Max Shimba Ministries

ALLAH DISGRACES PROPHET MUHAMMAD

 

It goes from bad to worse for Muhammad. Not only did he have to live under the constant terror and dread of his god he even had to undergo some rather humiliating circumstances:

Narrated Aisha:

Magic was worked on Allah's Apostle so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, "O ‘Aisha do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other, ‘What is wrong with this man?’ The latter replied he is under the effect of magic. The first one asked, ‘Who has worked magic on him?’ The other replied, ‘Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hair stuck to it.’ The first one asked, ‘Where (is that)?’ The other replied, ‘In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan.’" So the Prophet went to that well and took out those things and said, "That was the well which was shown to me (in a dream). Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils." The Prophet added, "Then that thing was taken out." I said (to the Prophet) "Why do you not treat yourself with Nashra?" He said, "Allah has cured me; I dislike to let evil spread among my people." (Sahih al-Bukhari, Volume 7, Book 71, Number 660)

According to specific sources the spell lasted a year:

I In commenting on this Suhayli asserts that the tradition is sound and is accepted by the traditionists. He found in the Jami’ of Mu‘ammar b. Rashad (a work which I cannot find mentioned by Brockelmann) the statement THAT THE SPELL LASTED A YEAR. He adds that the Mu‘tazila and Modernists rejected the tradition on the ground that prophets could not be bewitched otherwise they would commit sin and that would be contrary to the word of God ‘And God will protect thee from men’ (5.71). He finds the tradition unassailable. It is properly attested and intellectually acceptable. The prophets were not preserved from bodily afflictions in which category sorcery falls. (The Life of Muhammad, A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth Impression 1995), p. 240; bold and capital emphasis ours)

Moreover, Allah allowed Muhammad to endure a very painful death as a result of food poisoning:

Narrated Anas bin Malik:

A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, "Shall we kill her?" He said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Apostle. (Sahih al-Bukhari, Volume 3, Book 47, Number 786)

Narrated Ibn Abbas:

'Umar bin Al-Khattab used to let Ibn Abbas sit beside him, so 'AbdurRahman bin 'Auf said to 'Umar, "We have sons similar to him." 'Umar replied, "(I respect him) because of his status that you know." 'Umar then asked Ibn 'Abbas about the meaning of this Holy Verse:-- "When comes the help of Allah and the conquest of Mecca..." (110.1)

Ibn 'Abbas replied, "That indicated the death of Allah's Apostle which Allah informed him of." 'Umar said, "I do not understand of it except what you understand." Narrated 'Aisha: The Prophet in his ailment in which he died, used to say, "O 'Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison." (Sahih al-Bukhari, Volume 5, Book 59, Number 713)

His condition became so severe that some of his own companions thought that Muhammad had become mentally ill, even delirious:

Narrated Said bin Jubair:

that he heard Ibn 'Abbas saying, "Thursday! And you know not what Thursday is?" After that Ibn 'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas, "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I may write something for you after which you will never go astray.’ The people differed in their opinions although it was improper to differ in front of a prophet. They said, ‘What is wrong with him? Do you think he is delirious? Ask him (to understand).’ The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’ Then the Prophet ordered them to do three things saying, ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’" The sub-narrator added, "The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I forgot." (Sahih al-Bukhari, Volume 4, Book 53, Number 393)

And:

Narrated Ibn 'Abbas:

When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said, "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise." (Sahih al-Bukhari, Volume 7, Book 70, Number 573)

A side note: How interesting to find Umar and a group of unnamed companions of Muhammad stating that Allah’s book, i.e. the Quran, is all that is needed when we have Sunnis telling us all the time that Muslims also need Muhammad’s sunna since the Quran is insufficient.

Finally,

Ahmad b. Hammad al-Dulabi – Sufyan – Sulayman b. Abi Muslim – Sa‘id b. Jubayr – Ibn ‘Abbas: Thursday, what a Thursday! He said: The Messenger of God’s pain because to severe that he said, "Give me [pen and paper] so that I may write a document for you and you will never go astray after me!" His companions wrangled over it, and it did not befit them to carry on a dispute before a prophet. Some people said, "What’s the matter with him! Is he talking nonsense? Ask him a question." [When] they went back, repeating [those remarks] to him, he replied, "Leave me [alone], the state that I am in is better than that for which you are calling me." He charged them with three things: … [Sa‘id b. Jubayr states that Ibn ‘Abbas] became silent about the third [command] either intentionally, or that he said that he had forgotten it.

Abu Kurayb and Salih b. Sammal – Waki’ – Malik b. Mighwal – Talhah b. Musarrif – Sa‘id b. Jubayr – Ibn ‘Abbas: Thursday, what a Thursday! [Sa‘id b. Jubayr:] Then I looked at Ibn ‘Abbas’ tears flowing on his cheeks as if they were a chain of pearls, [saying:] The Messenger of God said, "Bring me a tablet (lawh) and an inkpot (dawat), or a plank of the shoulder blade (katif) and an inkpot, so that I can write for you a document, after which you will not go astray." Some [people] said that the Messenger of God was talking deliriously. (The History of al-Tabari – The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York (SUNY) Press, Albany 1990], Volume IX (9), pp. 174-175; bold and underline emphasis ours)

The translator adds some interesting notes:

1206. Baladhuri: They said: "Do you see him talking nonsense?" and [started] wrangling among themselves. The Messenger of God became grieved and annoyed and asked them to leave.

1207. The Prophet was not happy with ‘Umar because he did not cooperate with him when he asked for pen and paper. See Ibn Sa‘d, Tabaqat, II/2, 36-38; Buhl, Leben, 353: Momen, Shi‘i Islam, 15-16. The Shi‘is claim that the prophet wanted to make a written testament favoring ‘Ali’s succession as head of the nascent Islamic state but that ‘Umar foiled his plan. See Mirza, al-Balagh, I, 254-86. (Ibid., p. 174; bold and underline emphasis ours)

Thus, Allah humiliated his prophet by allowing him to come under the power of magic for a year which caused him to think that he was actually having sex with all of his wives. To see just how disgraceful this is one simply has to ask what was Muhammad actually doing during the entire year that he thought he was sleeping with his wives? Are we to assume that Muhammad was pleasuring himself in some manner which led him to think that he was actually engaging in intercourse?

Allah further disgraced Muhammad by permitting him to die in an excruciating manner, from the effects of poison, which led to a situation where his very own companions thought he was delirious, out of his mind, and speaking nonsense.

Allah did all this to him despite his promises in the Quran that he would protect his righteous servants from the Devil and insuring his messenger that Satan and the disbelievers would not be able to harm him by their schemes, which would obviously include such things as magic and poison (cf. Q. 5:67; 7:11-18; 15:32-44; 16:98-100 & 72:27-28).

Shalom,

Source Answering Islam 

Dr. Max Shimba for Max Shimba Ministries

AISHA A 6 YEAR OLD TODDLER WIFE OF MUHAMMAD

 Aisha — 6 year-old bride

   Sahih Bukhari

Narrated Aisha: The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became Allright, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, "Best wishes and Allah's Blessing and a good luck." Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah's Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age. Volume 5, Book 58, Number 234

Narrated 'Aisha: I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Apostle used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13) Volume 8, Book 73, Number 151

   Sahih Muslim

Chapter 10: IT IS PERMISSIBLE FOR THE FATHER TO GIVE THE HAND OF HIS DAUGHTER IN MARRIAGE EVEN WHEN SHE IS NOT FULLY GROWN UP.

'A'isha (Allah be pleased with her) reported: Allah's Messenger (may peace be upon him) married me when I was six years old, and I was admitted to his house at the age of nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them. They washed my head and embellished me and nothing frightened me. Allah's Messenger (, may peace be upon him) came there in the morning, and I was entrusted to him. Book 8, Number 3309.

'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old. Book 8, Number 3310

'A'isha (Allah be pleased with her) reported that Allah's Apostle (may peace be upon him) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old. Book 8, Number 3311

   Sunan Dawud

Narrated Aisha, Ummul Mu'minin: The Apostle of Allah (peace_be_upon_him) married me when I was seven or six. When we came to Medina, some women came. according to Bishr's version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Apostle of Allah (peace_be_upon_him), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter. Book 41, Number 4915:

Narrated AbuUsamah: The tradition mentioned above (No. 4915) has also been transmitted by AbuUsamah in a similar manner through a different chain of narrators. This version has: "With good fortune. " She (Umm Ruman) entrusted me to them. They washed my head and redressed me. No one came to me suddenly except the Apostle of Allah (peace_be_upon_him) in the forenoon. So they entrusted me to him. Book 41, Number 4916:

Narrated Aisha, Ummul Mu'minin: When we came to Medina, the women came to me when I was playing on the swing, and my hair were up to my ears. They brought me, prepared me, and decorated me. Then they brought me to the Apostle of Allah (peace_be_upon_him) and he took up cohabitation with me, when I was nine. Book 41, Number 4917

As an older man of fifty-plus years, Muhammad married a mere child of six years old and co-habited with her when she was 9 years old. As quoted above, the most trusted collections of hadiths establish the authenticity of this oral tradition. But still, Western Muslims are embarrassed by these hadiths. Sometimes they use a Weak hadith defense to excuse Muhammad's child marriage.

At other times, they use an Arabic culture defense by claiming that no one has the right to judge Oriental culture by Occidental norms. Now, this is a strange defense to make, since Muslims frequently criticized Western culture as being morally decadent. If another culture cannot be morally evaluated, then other cultures must not be judged as morally decadent. But, this conclusion is not acceptable to Muslims, since they argue that an Islamic culture is the better culture. So, we must conclude that cultures may be evaluated morally, or that, someone is hypocritically judging others while not permitting themselves to be judged by the same standard.  

However, if hypocrisy is not a good alternative, then it is concluded that cultures may be evaluated morally. In fact, it is permissible, and even desirable, to have moral discussions on cultural issues. Moral discussions on cultural issues occur in many different cultures.

So, the problem of Muhammad marrying a child cannot be defended on Eastern cultural grounds. The issue remains as to whether or not Muhammad acted rightly in marrying a six year old. Certainly, it is wrong according to the natural order of Allah's creation. In fact, many nations of the world list such behavior as a crime against nature. Thus, it must be concluded that Muhammad committed a grave moral sin against the moral order of Allah's creation. And, his behavior is a reprehensible example for others to follow. It is tragic to read news reports of old men marrying children in some Islamic countries, because they seek to follow the example of Muhammad who married a child. Muhammad had such an interest in fondling young girls, he criticized even the lawful marriage union of two grown adults.  

Narrated Jabir bin 'Abdullah: When I got married, Allah's Apostle said to me, "What type of lady have you married?" I replied, "I have married a matron' He said, "Why, don't you have a liking for the virgins and for fondling them?" Jabir also said: Allah's Apostle said, "Why didn't you marry a young girl so that you might play with her and she with you?' Sahih Al-Bukhari Volume 7, Book 62, Number 17.

In the classic history of "The Life of Muhammad" (Sirat Rasul Allah) by Ibn Ishaq, there is an account in which Muhammad expressed a marital interest in a crawling baby. This event seems to have occurred around the time of the Battle of of Badr which would have made Muhammad approximately 55 years old. He had married Ayesha two years earlier, when he was 53 years of age.

(Suhayli, ii. 79: In the riwaya of Yunus I. I. recorded that the apostle saw her (Ummu'lFadl) when she was a baby crawling before him and said, 'If she grows up and I am still alive I will marry her.' But he died before she grew up and Sufyan b. al-Aswad b. 'Abdu'l-Asad al-Makhzumi married her and she bore him Rizq and Lubab...1

So, Muhammad's interest in young girls extended beyond Ai'sha ('Ayesha). Why would anyone think that Muhammad's sexual interest in babies be "the timeless expression of the Will of Allah?" How does such a prurient desire support Muhammad's claim to be a prophet of Allah? Such a desire by an old man is contrary to nature, and it is a perversion against the moral order of Allah's universe.

An example of one of the problems of child marriages: "Sierra Leone's silent sufferers. Most commonly the head of the foetus is too large to enter the birth canal, and presses the bladder against the bony side wall of the pelvis. Crushed in that way over a period of days, the tissue dies and a hole is created. From that moment the women are never free of the trickle of urine. Fatmata's experience was as typical as it was catastrophic. She was rejected by her husband, and by her family. Regarded as unclean - and by some as jinxed - she was driven out of her village. ...

They included 15-year-old Sia Foday who was married off by her family at the age of nine and was quickly pregnant. Sia - small for her age - was only 10 when she tried to give birth and ended up incontinent. Another of the women, Aminata Kanda, said she only survived because her children collected firewood to sell and helped her tend a small garden. "Life was really horrible for me. When I was in this sickness the urine was coming non-stop... the odour of the urine is horrible... that is why even my husband wouldn't allow me to stay in his house," she says."

Yet, according to Islam, Muhammad is the perfection of humanity and the prototype of the most wonderful human conduct. He married a nine year-old and leaves an enduring legacy for old Muslim men to fulfill their carnal desires contrary to natural law and to the life-long devastation of young girls.

1 Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 311

MUHAMMAD WAS A WHITE MAN

 

Sahih al-Bukhari 63

Narrated Anas bin Malik:

While we were sitting with the Prophet (ﷺ) in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg and then said: "Who amongst you is Muhammad?" At that time the Prophet (ﷺ) was sitting amongst us (his companions) leaning on his arm. We replied, "This white man reclining on his arm." The man then addressed him, "...

Reference :  Of Sahih al . Bukhari-63In-book reference : Book 3, Hadith 5USC-MSA web (English) reference : Vol. 1, Book 3, Hadith 63  (deprecated numbering scheme)

Sahih al-Bukhari 6636

Narrated Abu Humaid As-Sa`idi:

The Prophet (ﷺ) added," I have preached you (Allah's Message). "Abu Humaid said," Then Allah's Messenger (ﷺ) raised his hands so high that we saw the whiteness of his armpits. "

Reference :  Of Sahih Bukhari-al . 6636In-book reference : Book 83, Hadith 15USC-MSA web (English) reference : Vol. 8, Book 78, Hadith 631

Mohammad had lots of semen on his clothes

 Mohammad had lots of semen on his clothes

Volume 1, Book 4, Number 229:

Narrated 'Aisha:

I used to wash the traces of Janaba (semen) from the clothes of the Prophet and he used to go for prayers while traces of water were still on it (water spots were still visible).

Volume 1, Book 4, Number 230:

Narrated 'Aisha:

as above (229).

Volume 1, Book 4, Number 231:

Narrated Sulaiman bin Yasar:

I asked 'Aisha about the clothes soiled with semen. She replied, "I used to wash it off the clothes of Allah's Apostle and he would go for the prayer while water spots were still visible. "

Volume 1, Book 4, Number 232:

Narrated 'Amr bin Maimun:

I heard Sulaiman bin Yasar talking about the clothes soiled with semen. He said that 'Aisha had said, "I used to wash it off the clothes of Allah's Apostle and he would go for the prayers while water spots were still visible on them.

Volume 1, Book 4, Number 233:

Narrated 'Aisha:

I used to wash the semen off the clothes of the Prophet and even then I used to notice one or more spots on them.

Wow... Mohammad was quite the man. I am sure Bukhari included these verses because of his admiration and total respect for Mohammad.

Yet, once again, this story brings to mind several questions regarding the life and times of Mohammad.

1) If Mohammad had many wives, why was his semen on his clothes?

a) Did Mohammad withdraw and get the semen on hmself?

b) Couldn't Mohammad have shot the semen somewhere else?

c) Was Mohammad the inventor of the "money shot" which resulted in his poor aim?

d) What type of sexual moves was Mohammad pioneering where Aisha was just never able to clean all the semen stains of his cloak?

2) Why didn't Mohammad use another cloak before he went to preach?

a) As a prophet who was entitled to 20% of the war booty, couldnt he have at least obtained another cloak/robe just for that reason?

b) Couldnt Mohammad have waited until the wet spots used to clean his semen were dry before he went to preach?

3) How much semen did Mohammad have on his cloak, seeing how Aisha would always find another spot?

4) Was it customary for people in 600 AD Arabia to have semen on their clothing, especially considering that Aisha made it a point to relate this story to several people, as if she were complaining about having to clean Mohammad's semen stains?

And finally, a question for modern day Muslims:

If Mohammad is the perfect human being, and should be imitated by all Muslims, shouldn't all Muslims make sure to have semen stains on their clothing, and then  have their wives clean it with water before they go and work, in order to faithfully imitate their prophet?

Shalom

100 EVIDENCE OF JESUS IS GOD

 

1. Jesus claimed to be God - John 8:24; 8:56-59 (see Exodus 3:14); John 10:30-33

2. Jesus is called God - John 1:1,14; 20:28; Col. 2:9; Titus 2:13; Heb. 1:8

3. Jesus is the image of the invisible God - Heb. 1:3

4. Jesus abides forever - Heb. 7:24

5. Jesus created all things - John 1:1-3; Col. 1:15-17

6. Jesus is before all things - John 1:1-3; Col. 1:17;

7. Jesus is eternal - John 1:1,14; 8:58; Micah 5:1-2

8. Jesus is honored the same as the Father - John 5:23

9. Jesus is prayed to - Acts 7:55-60; 1 Cor. 1:2 with Psalm 116:4; (John 14:14)

10. Jesus is worshipped - Matt. 2:2,11; 14:33; John 9:35-38; Heb. 1:6

11. Jesus is omnipresent - Matt. 18:20; 28:20

12. Jesus is with us always - Matt. 28:20

13. Jesus is our only mediator between God and ourselves - 1 Tim. 2:5

14. Jesus is the guarantee of a better covenant - Heb. 7:22; 8:6

15. Jesus said, "I AM the Bread of Life" - John 6:35,41,48,51

16. Jesus said, "I AM the Door" - John 10:7,9

17. Jesus said, "I AM the Good Shepherd" - John 10:11,14

18. Jesus said, "I AM the Way the Truth and The Life" - John 14:6

19. Jesus said, "I AM the Light of the world" - John 8:12; 9:5; 12:46; Luke 2:32

20. Jesus said, "I AM the True Vine" - John 15:1,5

21. Jesus said, "I AM the Resurrection and the Life" - John 11:25

22. Jesus said, "I AM the First and the Last" - Rev. 1:17; 2:8; 22:13

23. Jesus always lives to make intercession for us - Heb. 7:25

24. Jesus cleanses from sin - 1 John 1:9

25. Jesus cleanses us from our sins by His blood - Rev. 1:5; Rom. 5:9

26. Jesus forgives sins - Matt. 9:1-7; Luke 5:20; 7:48

27. Jesus saves forever - Matt. 18:11; John 10:28; Heb. 7:25

28. Jesus discloses Himself to us - John 14:21

29. Jesus draws all men to Himself - John 12:32

30. Jesus gives eternal life - John 10:28; 5:40

31. Jesus resurrects - John 5:39; 6:40,44,54; 11:25-26

32. Jesus gives joy - John 15:11

33. Jesus gives peace - John 14:27

34. Jesus has all authority - Matt. 28:18; John 5:26-27; 17:2; 3:35

35. Jesus judges - John 5:22,27

36. Jesus knows all men - John 16:30; John 21:17

37. Jesus opens the mind to understand scripture - Luke 24:45

38. Jesus received honor and glory from the Father - 2 Pet. 1:17

39. Jesus reveals grace and truth - John 1:17 see John 6:45

40. Jesus reveals the Father - Matt. 11:27; Luke 10:22

41. Jesus bears witness of Himself - John 8:18; 14:6

42. Jesus' works bear witness of Himself - John 5:36; 10:25

43. The Father bears witness of Jesus - John 5:37; 8:18; 1 John 5:9

44. The Holy Spirit bears witness of Jesus - John 15:26

45. The multitudes bear witness of Jesus - John 12:17

46. The Prophets bear witness of Jesus - Acts 10:43

47. The Scriptures bear witness of Jesus - John 5:39

48. The Father will honor us if we serve Jesus - John 12:26 see Col. 3:24

49. The Father wants us to fellowship with Jesus - 1 Cor. 1:9

50. The Father tells us to listen to Jesus - Luke 9:35; Matt. 17:5

51. Everyone who's heard & learned from the Father comes to Jesus - John 6:45

52. We come to Jesus - John 5:50; 6:35,37,45,65; 7:37;

54. The Father draws us to Jesus - John 6:44

55. The Law leads us to Christ - Gal. 3:24

56. Jesus is the Rock - 1 Cor. 10:4

57. Jesus is the Savior - John 4:42; 1 John 4:14

58. Jesus is the King - Matt. 2:1-6; Luke 23:3

59. In Jesus are the treasures of wisdom and knowledge - Col. 2:2-3

60. In Jesus we have been made complete Col. 2:10

61. Jesus indwells us - Col. 1:27

62. Jesus sanctifies - Heb. 2:11

63. Jesus loves - Eph. 5:25

64. We sin against Jesus - 1 Cor. 8:12

65. We receive Jesus - John 1:12; Col. 2:6

66. Jesus makes many righteous - Rom. 5:19

67. Jesus sends the Holy Spirit - John 15:26

68. Jesus offered up Himself - Heb. 7:27; 9:14

69. Jesus offered one sacrifice for sins for all time - Heb. 10:12

70. The Son of God has given us understanding - 1 John 5:20

71. Jesus is the author and perfector of our faith - Heb. 12:2

72. Jesus is the Apostle and High Priest of our confession - Heb. 3:1 

73. Jesus is preparing a place for us in heaven - John 14:1-4

74. Jesus is the Light of the world - John 8:12 

75. Jesus has explained the Father - John 1:18

76. Jesus was crucified because of weakness - 2 Cor. 13:4

77. Jesus has overcome the world - John 16:33

78. Truth is in Jesus - Eph. 4:21

79. The fruit of righteousness comes through Jesus Christ - Phil. 1:11

80. Jesus delivers us from the wrath to come - 1 Thess. 1:10

81. Disciples bear witness of Jesus Christ - John 15:27

82. Jesus died for us - 1 Thess. 5:10

83. Jesus died and rose again - 1 Thess. 4:14

84. Jesus was a ransom for many - Matt. 20:28

85. The Christian dead have fallen asleep in Jesus - 1 Thess. 4:15

86. Jesus rendered the devil powerless - Heb. 2:14

87. Jesus is able to save completely - Heb. 7:25

88. Jesus came to serve - Matt. 20:28

89. Jesus came to be a high priest - Heb. 2:17

90. Jesus came to save - John 3:17; Luke 19:10

91. Jesus came to preach the kingdom of God - Luke 4:43

92. Jesus came to bring division - Luke 12:51

93. Jesus came to do the will of the Father - John 6:38

94. Jesus came to give the Father's words - John 17:8

95. Jesus came to testify to the truth - John 18:37

96. Jesus came to set us free from the Law - Rom. 8:2

97. Jesus came to die and destroy Satan's power - Heb. 2:14

98. Jesus came to fulfill the Law and the Prophets - Matt. 5:17

99. Jesus came to give life - John 10:10,28

100. Jesus came to taste death for everyone - Heb. 2:9

Jesus came to proclaim freedom for believers - Luke 4:18

Shalom 

Dr. Max Shimba for Max Shimba Ministries

ISLAMIC SLAVERY IN HISTORY

Muhammad owned numerous slaves, both male and female. Muslims have followed his example and have aggressively bartered in the slave trade for almost 1400 years. This Islamic slave trade continues to this day. Historical evidence documents that the Arab slave trade was the major seller of blacks. One estimate claimed, during the period between 650 and 1900, Arab slave traders stole 14.4 million blacks from Africa.[10] Without respect to human rights, millions of black slaves have been sold around the world in direct correlation to Islamic oppression and unscrupulous dogma which contradicts the New Testament teachings.

When the Muslims first invaded Northern Africa, they gave the blacks a choice to follow Islam or become slaves to be sold. Trade between the Muslims and Europeans stemmed from the Islamic practice of slave trading. Many of the larger tribes throughout Africa aligned themselves with the Muslims to capture enemy tribes. Thus, Africans enslaved one another in collusion with the Muslim slave traders. Prior to the Islamic or European slave trade, Africa had a harsh slavery tradition among their own people for territorial conquest and power. Blacks were involved in slavery long before other nations conquered them; but Muslims amplified the practice to satiate a world market looking to fill its greedy appetite for cheap labor.

In Islamic dominated countries today, a large scale slave trade continues unabated, trading blacks, whites, oriental, other ethnic groups, and even children. Many of these children are used as sexual toys for the wealthier clientele. In the Sudan, Arab slave traders still buy and sell Dinka slaves to family and friends. Many of these slaves are transported to the wealthy nations of the Middle East to service the powerful oil sheiks.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Currently, the number of chattel slaves has been estimated in the tens of thousands. Some of the newly captured slaves attempt to escape and are often murdered as a consequence. Frequently, women and young girls are savagely raped and sodomized. The Qur’an sanctioned sex with any girl [at any age] that one owns, “And all married women are forbidden unto you save those (captives) whom your right hand possess” (Qur’an 4:24). Under Islam, a slave has no legal rights. He or she is cruelly treated and simply considered material possessions. Ibn Warraq has cited an astonishing report:

In the French magazine, L Vie (no. 2562, 6 Oct. 1994) 45,000 young black Africans per year are still kidnapped and reduced to slavery—as servants in the gulf states and the Middle East.[11]

Many of these slaves were acquired from Southern Sudan. The Islamic government of Sudan financially and often militarily assisted in the raping and subjugation of the black Christians of southern Sudan.

 

 

 

 

 

 

 

 

 

 

 

 

During the summer of 1992, I witnessed evidence of these atrocities on my third missionary trip to Africa. I was standing on a sidewalk in downtown Nairobi, Kenya and was approached by a well spoken middle-aged man. He asked for a cigarette but I said I was a missionary en route to Burundi and did not smoke. He began to relay to me his recent personal saga. To my surprise, he claimed to have walked all the way from Sudan to Nairobi and was planning to continue his quest and join a militia training camp inTanzania. His plans were to equip himself with the necessary training and weapons in order to eventually return and fight with the resistance movement in his home land of southern Sudan.

His family and friends were massacred by the Muslim forces from the North of Sudan. He pulled up his pants to reveal his ankles which were swollen larger than softballs due to the extreme distance he had already walked, perhaps anywhere from 600 to 900 miles. I was dumbfounded since the news media had covered little on these events. I gave him a few dollars and wished him good luck on his journey.

 

It was not until over a decade later, during the Darfur genocide, that the media and notable personalities began to point out the outrageous deeds by the Islamic perpetrators and their cohorts. Most established agencies have estimated 300,000 to 450,000 dead and up to 2 million displaced. In addition, vast numbers of these Sudanese victims were captured as slaves and often raped.

These are only a few examples of the subjugation of blacks by the Arab slave trade. Islam does not promote morality in relation to human rights. The Islamic practice of sexual abuse, slavery and racism has been well documented; it remains a religion of bigotry, intolerance, and war. Undoubtedly, the reason one-fifth the population of the world follows the Islamic system is due to a lack of historical knowledge and awareness of the issues disclosed in this documentation.

CHRISTIANITY CONDEMNS SLAVERY

 

The founding apostles of Christianity lived during the reign of the powerful Roman Empire where slavery was the norm. The early Christian writers were not officials and could not abolish the existing Roman laws concerning slavery, but they did denounce such practices as evil. The apostle Paul admonished Christians to abandon any participation in this abhorrent market. In verse sixteen of his letter to the Christian, Philemon, he asked that the runaway slave, Onesimus, be returned and to be regarded, “No longer as a servant, but above a servant, a brother beloved.” In the context, the term ‘servant’ meant “slave” in Koine Greek. Slave trading was considered a serious sin in the New Testament. The Bible ranked this transgression among others:

For the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of mothers, for menstealers, for whoremongers, for them that defile themselves with mankind, for perjured persons, and if there be any other thing that is contrary to sound doctrine (I Tim. 1:9-10).

The original Greek renders ‘menstealer’ (antrapodistais) as: “Manstealer, a slave-dealer, kidnapper, one who unjustly takes free men into slavery, or one who steals the slaves of others and sells them.” Anyone who has partaken in the slave trade business or owned slaves has broken the New Testament’s teachings.

Even among Christians, the abuse of slavery resulted in a bloody civil war among the states of the Union. This sin brought mass carnage upon brothers and sisters of the same faith. Disobedience to scriptural teachings ultimately brings judgment from Yahveh. Muhammad, however, also opposed the original biblical scriptures in favor of his way of life. Frequently, he claimed Moses as a great hero who led his people out of Egyptian bondage; yet, hypocritically, he personally demonstrated his engagement in the slave trade as both owner and instigator.

Obviously, Muhammad was not a prophet of the biblical tenets and doctrinal persuasion prescribed in the New Testament. Consequently, Muhammad and his followers will face a final judgment for disobeying the Judaic scriptures and for following after the false moon-god, Allah.

From Chapter 15 of Mecca, Muhammad & the Origins of Islam:  A Candid Investigation Into the Origins of Islam.

[1] al-Boukhari, Hadith, vol. 1, no. 63:35-6.

[2] al-Boukhari, Hadith, vol. 2, no. 1008:47.

[3] al-Boukhari, Hadith, vol. 1, no. 371:138.

[4] Ibid., 390:144.

[5] al-Boukhari, Hadith, vol. 9, no. 7236:273; vol. 4, no. 2837:45.

[6] al-Boukhari, Hadith, vol. 7, no. 5191:99; vol. 3, no. 2468:257.

[7] n.a., Behind the Veil, 154.

[8] al-Boukhari, Hadith, vol. 1, no. 693:232; vol. 3, no. 2488:267.

[9] al-Boukhari, Hadith, vol. 9, no. 7038:141.

[10] Adams, Religion that is Raping America, 57.

[11] Warraq, Why I Am Not a Muslim, 205.