Muhammad Exposed

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Muhammad’s wives complained about his preferential treatment of Aisha and demanded to be treated equally. Muhammad justified his preferential treatment by claiming that Divine revelations came to him on no other bed except Aisha's. If Muhammad is correct, this means that Allah himself distinguished Aisha's bed from the rest, implying that Allah was quick to satisfy Muhammad's desires. This is something that even Aisha herself noticed:

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

Muhammad's failure as a husband is further seen by his treatment of Sauda bint Zam'ah. Sauda was one of Muhammad's first wives. She had become old and Muhammad decided to divorce her. The Quran refers to this situation:

And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. S. 4:128

Ibn Kathir states:

Making peace is better than separation. An example of such peace can be felt in the story of Sawdah bint Zam'ah who WHEN SHE BECAME AGED, THE PROPHET WANTED TO DIVORCE HER, but she made peace with him by offering the night he used to spend with her to A'isha so that he would keep her. The Prophet accepted such terms and kept her.

Abu Dawud At-Tayalisi recorded that Ibn ‘Abbas said, "Sawdah feared that the Messenger of Allah might divorce her and she said, ‘O Messenger of Allah! Do not divorce me; give my day to 'A'ishah.’ And he did ...

In the Two Sahihs, it is recorded that 'A'ishah said that when Sawdah bint Zam'ah BECAME OLD, she forfeited her day to 'A'ishah and the Prophet used to spend Sawdah's night with 'A'ishah ...

<And making peace is better>. IT REFERS TO THE WIFE RELINQUISHING SOME OF HER MARITAL RIGHTS and his acceptance of the offer. Such compromise is better than total divorce, as the Prophet did when retained Sawdah bint Zam'ah. By doing so, the Prophet set an example for his Ummah to follow as it is a lawful act ... (the preceding citation taken and adapted from Tafsir Ibn Kathir -Abridged, Volume 2, Parts 3, 4 & 5, Surat Al-Baqarah, Verse 253, to Surat An-Nisa, Verse 147 [Darussalam Publishers & Distributors, Riyadh, Houston, New York, Lahore; first edition March 2000], pp. 599-601, and Tafsir Ibn Kathir, Part 5, Sura An-Nisa, ayat 24-147, abridged by Sheikh Muhammad Nasib Ar-Rafa’i [Al-Firdous Ltd., London, 2000 first edition], pp. 193-194; bold emphasis ours)

This is further confirmed in the two Sahih collections:

Narrated Aisha: Whenever Allah's Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam'a gave up her (turn) day and night to 'Aisha, the wife of the Prophet in order to seek the pleasure of Allah's Apostle (by that action). (Sahih Al-Bukhari, Volume 3, Book 47, Number 766)

‘A’isha (Allah be pleased with her) reported: Never did I find any woman more loving to me than Sauda bint Zam'a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with Allah's Messenger (may peace be upon him) to ‘A’isha. She said: I have made over my day with you to ‘A’isha. So Allah's Messenger (may peace be upon him) allotted two days to ‘A’isha, her own day (when it was her turn) and that of Sauda. (Sahih Muslim, Book 008, Number 3451)


Amazingly, while it was okay for Muhammad to marry whomever he chose and to prefer some wives above others, it was not all right for his son-in-law to take another wife:

Narrated Al-Miswar bin Makhrama:I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have

requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me." (Sahih Al-Bukhari, Volume 7, Book 62, Number 157)

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Ali was forbidden from marrying any other women as long as he was married to Fatima, Muhammad's daughter from his first wife Khadijah. Muhammad did not want to see his daughter hurt or jealous over the possibility that by taking another wife, Ali might not have given Fatima the same kind of love and attention. Hence, it was okay for Muhammad to show more affection to one wife or to have more wives, but not okay for his son-in-law to do likewise! Where should we place this on the scale between consistency and hypocrisy?

Muhammad also justified the breaking of oaths:

"O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful. Allah has already ordained for you, (O men), the dissolution of your oaths: and Allah is your Protector, and He is Full of Knowledge and Wisdom. When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, 'Who told thee this?' 'He said, "He told me Who knows and is well-acquainted (with all things)."' If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,-and furthermore, the angels -will back (him) up. It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you,-who submit (their wills), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for Faith) and fast,-previously married or virgins." S. 66:1-5

Muhammad Asad comments:

There are several essentially conflicting -and, therefore, in their aggregate, not very trustworthy -reports as to the exact reason or reasons why, at sometime during the second half of the Medina period, the Prophet declared on oath that for one month he would have no intercourse with any of his wives. Still, while the exact reason cannot be established with certainty, it is sufficiently clear from the above mentioned hadith that this emotional, temporary renunciation of marital life was caused by a display of mutual jealousy among some of the Prophet's wives. In any case, the purport of the above Quranic allusion to this incident is not biographical but, rather intended to bring out a moral lesson applicable to all human situations: namely the inadmissibility of regarding forbidden (haram) anything that God has made lawful (halal), even if such an attitude happens to be motivated by the desire to please another person or other persons. Apart from this, it serves to illustrate the fact repeatedly stressed in the Quran -that the Prophet was but a human being, and therefore subject to human emotions and even liable to commit an occasional mistake (which in this case, however, was invariably pointed out to him, and thus rectified, through divine revelation). (Muhammad Asad, The Message of The Qur'an [Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 875, n. 1)

And: 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 my oath.’ (Sahih al-Bukhari, Volume 4, Number 361)

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This is what God's true Word says about oath breakers:

"If you make a vow to the LORD your God, do not be slow to pay it, for the LORD your God will certainly demand it of you and you will be guilty of sin. But if you refrain from making a vow, you will not be guilty. Whatever your lips utter you must be sure to do, because you made your vow freely to the LORD your God with your own mouth." Deuteronomy 23:21-23

"Moses said to the heads of the tribes of Israel: 'This is what the LORD commands: When a man makes a vow to the LORD or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said.'" Numbers 30:1-2

"When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill

your vow. It is better not to vow than to make a vow and not fulfill it." Ecclesiastes 5:4-5

Muhammad also deceived people that he disliked into thinking that he actually liked them!

Narrated 'Aisha: A man asked permission to enter upon the Prophet. When the Prophet saw him, he said, "What an evil brother of his tribe! And what an evil son of his tribe!" When that man sat down, the Prophet behaved with him in a nice and polite manner and was completely at ease with him. When that person had left, 'Aisha said (to the Prophet). "O Allah's Apostle! When you saw that man, you said so-and-so about him, then you showed him a kind and polite behavior, and you enjoyed his company?" Allah's Apostle said, "O 'Aisha! Have you ever seen me speaking a bad and dirty language? (Remember that) the worst people in Allah's sight on the Day of Resurrection will be those whom the people leave (undisturbed) to be away from their evil (deeds)." (Sahih al-Bukhari, Volume 8, Book 73, Number 59)

In light of the presented factors, and according to the standards introduced by TTA, we are now left with one of two conclusions:

1. Muhammad was "a hypocrite, snake, liar and false apostle" since he failed to live up to his own standards.

Or

2. Allah, Muhammad's god, is a hypocrite and liar since he is the one who commanded Muhammad to lie and act as a hypocrite.

And according to God's true Word, the Holy Bible, the implication is clearly that neither the Allah of the Qur'an nor the person of Muhammad can be believed in or trusted.

This concludes our rebuttal. Come Lord Jesus. We praise you, risen Lord, for saving and raising men up like Paul as your mighty vessels to expose Satan's lies. We truly do love you, Almighty King of eternal Glory. Amen.

Note to Bismikaallahuma and other Muslim polemicists: Further attacks on the person, life, words and deeds of the Apostle Paul are subject to the same rebuttal approach as in this article. We will first carefully explain the meaning of the Biblical texts and answer the attack on his person and authority. In a second part, any criteria used against Paul, will be applied to Muhammad as well. Anyone who knows the biography of both of these men, knows already that the outcome of such a comparison will not be to the liking of the Muslims. Keeping this in mind, you may save us a lot of work, and yourself and

your Prophet a lot of embarrassment by refraining from attacking Paul of Tarsus, the Apostle of God.

god bless you jesus 4 us

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Thank you shero and I wish whom they read this topic see the difference between the words became a book and word became a human gbu all