Muhammadan polemicist Jalal Abalrub affirms that the Quran is the uncreated speech/word of Allah, even though it isn’t Allah or identical to him:

This is part of Jalal Abualrub’s, Biography and Mission of Muhammad Ibn Abdul Wahhab, pg., 512. Here, Imam Ibn Abdul Wahhab asserts the creed of Ahl As-Sunnah wa Al-Jama`ah with regards the status of the Quran. 

Imam Muhammad Ibn Abdullah wrote, “I believe that the Quran contains Allah’s Kalam (Speech), a revelation from Him, NOT CREATED.”

In footnote number 1437, Jalal Abualrub commented on the Quran being Allah’s Kalam (Word):

“Imam Abu Ja`far At-Ta`hawi (239-321 Hijri/853-933CE) [a major scholar of hadeeth from the Hanafi Madhhab] said, ‘The Quran is Allah’s Speech, it started from Him: He truly said it, but we do not have knowledge as to the nature of how He said it; He sent it to His Messenger in revelation; and the believers truly believe in all of this. They believe that the Quran is truly Allah’s Word, NOT CREATED like the speech of men. Consequently, whoever hears it and claims that it is the speech of men will be committing Kufr (disbelief): Allah chastises and admonishes this type of person and promises them Saqar (Hell) as a consequence of their statement, {This (Quran) is but the speech of men} (74:25). Thus, we have knowledge and certainty that the Quran is the Speech of the Creator of men; it is nothing similar to the speech of men.’ (Ibn Abi Al-Izz, Shar`h Al-`Aqeedah At-Ta`hawiyyah, pg., 168).’ For proof that Allah speaks with what He wills, Imam Ibn Abi Al-`Izz [Al-Hanafi, who explained Imam Ta`hawi’s book on Aqeedah] mentioned this ayah, {And when Mûsâ (Moses) came at the time and place appointed by Us, and his Lord (Allâh) spoke to him…} (7:143).”

Where did the Quran Come from and Where is it Going?

Imam Muhammad ibn Abdul Wahhab wrote:

“[The Quran] started from Him (Allah) and to Him it shall be returned.” (Jalal Abualrub. Biography and Mission of Muhammad Ibn Abdul Wahhab, pg., 513)

In footnote number 1438, the author, Jalal Abualrub commented on the Quran starting from Allah and returning to Him:

“Amr Ibn Dinar, one of the scholars of the Salaf, said, ‘For seventy years, I have heard those whom I met [Salaf scholars] state that Allah is the Creator and everything else is created, EXCEPT FOR THE QURAN: it is Allah’s Speech, NOT CREATED; it started from Him and to Him it shall return.’ (Ibn Taimiyyah said that this statement is authentic and well known from the Salaf, but is it not a Prophetic `Hadeeth; Ibn Taimiyyah, Minhaj As-Sunnah 8/150).

“There is a hadeeth that states the following, ‘The slaves never draw close to Allah better than with what came out of Him (i.e., by reciting Quran)’ (At-Tirmidhi 2836, and, Ahmad 21274. The chain of narration reporting this hadeeth is weak, as Al-Albani stated in his books, Silsilat Al-A`hadeeth Adh-Dha`eefah wal-Maudhu`ah 1957, Dha`eef At-Targheeb wa-t-Tarheeb 862, Dha`eef At-Tirmidhi 555, and, Mishkat Al-Masabee`h 1281; it appears, and Allah has the best knowledge, that this statement was collected from one of the Companions, Abu Bakr, rather than from the Prophet)…” (Jalal Abualrub, Muhammad Ibn Abdul Wahhab on the Quran being Allah’s Kalam https://islamlife.com/muhammad-ibn-abdul-wahhab-on-the-quran-being-allahs-kalam/; bold and capital emphasis mine)

What Jalal conveniently forgot to inform his audience is that his prophet taught that the Quran is a living conscious being, and that each of its individual surahs can appear separately from each other, and some will in fact do so, in order to argue with Allah!

For instance, Muhammad stated that on the last day the Quran will intercede for those that use to recite it:

Abu Umama said he heard Allah’s Messenger say: Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu’awiya said: It has been conveyed to me that here Batala means magicians.) (Sahih Muslim, Book 004, Number 1757: http://searchtruth.com/book_display.php?book=004&translator=2&start=0&number=1645)

Jami` at-Tirmidhi

45 Chapters on The Virtues of the Qur’an

Narrated Abu Hurairah:

that the Prophet said: “The one who memorized the Qur’an shall come on the Day of Judgement AND (the reward for reciting the Qur’an) SAYS: ‘O Lord! Decorate him.” So he is donned with a crown of nobility. Then IT says: ‘O Lord! Give him more!‘ So he is donned with a suit of nobility. Then IT says: “O Lord! Be pleased with him.’ So He is pleased with him and says: “Recite and rise up, and be increased in reward with every Ayah.’”

Grade: Hasan (Darussalam)

English translation: Vol. 5, Book 42, Hadith 2915

Arabic reference: Book 45, Hadith 3164 (sunna.com https://sunnah.com/tirmidhi:2915; emphasis mine)

Narrated by Abdullah ibn Amr:

Allah’s Messenger said, “Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an SAYS, ‘I HAVE KEPT HIM AWAY from sleep by night, so accept my intercession for him.’ Then their intercession is accepted.”

Bayhaqi transmitted it in Shu’ab al-Iman. (Jami ‘At-Tirmidhi, Hadith Number 1963: http://www.oocities.org/tirmidhihadith/page4.html; see also the following English version of this same hadith: http://www.alim.org/library/hadith/TIR/612; bold and capital emphasis mine)

In reports classified as hasan (“good”), Jalal’s prophet even claimed that the Quran will appear as a pale man!

It was narrated that Buraydah said: I heard the Prophet say: “The Qur’an will meet its companion on the Day of Resurrection when his grave is opened for him, IN THE FORM OF A PALE MAN. IT WILL SAY TO HIM, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ IT WILL SAY: ‘I am your companion the Qur’an, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’an.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.”

Narrated by Ahmad in al-Musnad (394) and Ibn Maajah in al-Sunan (3781); classed as HASAN by al-Busayri in al-Zawaa’id and by al-Albaani in al-Silsilah al-Saheehah (2829). (Islam Question & Answer, Number 93151. Good deeds appear in the form of a man in the grave – Islam; bold and capital emphasis mine)

Here is the English translation of Ibn Majah’s narration:

3781. It was narrated from Ibn Buraidah that his father told that the Messenger of Allah said: “The Qur’an will come on the Day of Resurrection, LIKE A PALE MAN, AND WILL SAY: ‘I am the one that kept you awake at night and made you thirsty during the day.’” (HASAN) (English Translation of Sunan Ibn Majah – Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 3657 to 4341, Ahadith edited and referenced by Hafiz Abu Tahir Zubair ‘Ali Za’i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khalil (USA), [Darussalam Publications and Distributors, First Edition: June 2007], Volume 5, Chapters on Etiquette, Chapter 52. The Rewards Associated With Qur’an, pp. 68-69 https://sunnah.com/ibnmajah:3781; capital emphasis mine)

Moreover, the following prominent Salafi website quotes reputable scholars such as al-Bukhari to prove that the narration of the Quran appearing as a man is a sound hadith:

And it was narrated from Buraydah that the Prophet said: “The Qur’aan will come on the Day of Resurrection, like a pale man, and will say: I am the one that kept you awake at night and made you thirsty during the day” Narrated by Ibn Majaah (3781); classed AS SAHEEH by al-Busayri in al-Zawaa’id and by Ibn Hajar in al-Mataalib al-‘Aaliyah (4/66). Al-Albaani said in Da’eef Ibn Majaah: It is da’eef but may be classed as hasan. It was classed as hasan because of the hadeeth of Abu Hurayrah in al-Silsilah al-Saheehah (2829). (Islam Question & Answer, Number 91306. Doubts about the creation of the Qur’aan; bold and capital emphasis mine) 

And:

It was narrated by Ibn Abi Shaybah in al-Musannaf (30667), Ibn Qutaybah in Ta’weel Mukhtalif al-Hadeeth (p. 258), Ibn ad-Durays in Fadaa’il al-Qur’an (89), via Muhammad ibn Ishaaq, from ‘Amr ibn Shu‘ayb, from his father, that his grandfather said: I heard the Messenger of Allah say:

“The Qur’an will appear on the Day of Resurrection in the form of a man who will bring the man who learned it but went against its commands. It will appear as a disputant against him and will say: O Lord, You made him learn about me but what a bad learner he was; he transgressed my limits, neglected my obligations, disobeyed me and did not obey me. It will keep throwing accusations at him until it is said: Do what you like with him. Then it will take him by the hand and will not let him go until it throws him onto a rock in Hell. And it will bring a righteous man who learned it and adhered to its teachings. It will appear as a defendant and will say: O Lord, You made him learn about me and what a good learner he was; he respected my limits, did the obligatory duties, avoided the sins mentioned in me and obeyed my instructions. And it will keep presenting arguments in his favour until it is said: Do what you like with him. Then it will take him by the hand and will not let him go until it dresses him in brocade and puts on him the crown of a king.” 

This is a da‘eef (weak) isnaad, because Ibn Ishaaq is mudallis and used the word ‘an (narrating from, i.e., he did not state clearly that he heard it directly). But al-Bukhaari said in his book Khalq Af‘aal al-‘Ibaad (474): 

‘Abdullah ibn ‘Amr narrated from the Prophet: “The Qur’an will appear in the form of a man on the Day of Resurrection and will intercede for its companions.”

Zuhayr ibn Harb told me: Ya‘qoob ibn Ibraaheem told us: my father told me from Ibn Ishaaq, and ‘Amr ibn Shu‘ayb ibn Muhammad ibn ‘Abdullah ibn ‘Amr told me, from his father, from his grandfather: I heard this from the Prophet. Abu ‘Abdullah (i.e., al-Bukhaari) said: “This is his earnings and his deeds.” End quote. 

So it is proven that Ibn Ishaaq heard the hadeeth from ‘Amr ibn Shu‘ayb, thus the hadeeth IS PROVEN. 

The words “The Qur’an will appear on the Day of Resurrection…” mean that his recitation of the Qur’an will appear to him… 

It was narrated by Ibn Abi Shaybah (30676) and ad-Daarimi (3325) from ash-Sha‘bi, from Ibn Mas‘ood who said: “The Qur’an will come on the Day of Resurrection and will intercede for its companion, and it will lead him to Paradise, or it will testify against (a person) and will drive him to Hell. Ash-Sha‘bi did not hear from Ibn Mas‘ood, as it says in al-Maraaseel by Ibn Abi Haatim (p. 25). 

But there is a corroborating report that says: “The Qur’an is an intercessor whose intercession will be accepted and an opponent whose testimony will be accepted. Whoever puts it in front of him, it will lead him to Paradise, and whoever puts it behind his back, it will drive him to Hell.” 

This was narrated via a number of isnaads from Ibn Mas‘ood. See: Fadaa’il al-Qur’an  by al-Firyaabi (20); Fadaa’il al-Qur’an by Abu ‘Ubayd (44); Fadaa’il al-Qur’an by Ibn Durays (94); az-Zuhd by Imam Ahmad (p. 155); Shu‘ab al-Eemaan by al-Bayhaqi (2010); al-Mu‘jam al-Kabeer by at-Tabaraani (8655). 

From the above it is clear that just as the Qur’an will testify for its companions on the Date of Resurrection, it will also testify against those who went against it. (Islam Question & Answer, Question 196054. Will the Qur’an testify, on the Day of Resurrection; bold and capital emphasis mine)

In fact, this report of the Quran appearing as a pale man is referenced by reputable, credible Muslim scholars as absolutely authentic:

7 – The Qur’aan will intercede for him with his Lord. 

It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allaah say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.” (Narrated by Muslim, 804, and by al-Bukhaari in a mu’allaq report). 

Secondly:

With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allaah will honour them because of their child. But the one who prevented his child from learning the Qur’aan, he will be one of those who are deprived. 

It was narrated that Abu Hurayrah said: “The Messenger of Allaah said: ‘The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? I am the one who made you stay up at night and made you thirsty during the day…” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’aan.”’” (Narrated by al-Tabaraani in al-Awsat, 6/51). 

It was narrated that Buraydah said: “The Messenger of Allaah said: ‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’aan.”’” (Narrated by al-Haakim, 1/756)

These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829. (Islam Question & Answer, Number 14035. The advantages of the haafiz in this world and in the Hereafter; bold emphasis mine) 

Consider the Hadeeth (narration) of the Messenger of Allah: “Recite the Quran, because it will come as an intercessor for its reciter on the Day of Judgment.” [Muslim]… 

What was reported about the virtue of some Surahs, like Al-Baqarah (the Cow) [Qur’an 2], and al-‘Imraan [Quran 3], and that they come on the Day of Resurrection like two clouds, then it means that on the Day of Resurrection they will really come as such.

Ibn Batah said in al-Ibaanah:

“Al-Jahmiyyah misinterpreted the Ahadeeth and misled those who do not know the Hadeeth, such as the Hadeeth that reads: “The Qur’an will come on the Day of Resurrection, like a pale man, and will say: ‘I am the one that kept you awake at night and made you thirsty during the day.” Then the Qur’an will say to Allah: “O, yes, my Lord; he recited me, knew my meaning, and acted according to me.” And the other Hadeeth that reads: “Surah al-Baqara and AI-‘Imran will come [i.e. on the Day of Resurrection] like two clouds, or two black canopies with light between them.” So, they misinterpreted them. Rather, the meaning in these Ahadeeth “The Quran will come, al-Baqarah will come, the prayer will come, the fasting will come; is that the reward of all this will come. All this is clarified in the Book of Allah and the Sunnah. Allah Says (what means): {So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it…} [Qur’an 99:7-8] The apparent meaning is that the person does not see the good (itself) and the evil (itself); rather, he sees their reward: their recompense and their punishment.” [End of quote] (Severe Whispers about the Quran and Matters of Kufr)

Note carefully that Ibn Batah did not claim that the report is inauthentic, but that it was being misinterpreted. And:

In an AUTHENTIC Hadeeth, the Messenger of Allah said:

“The Quran will meet its companion on the Day of Judgment once he comes out of the grave AS A PALE MAN, and he will say, ‘Do you recognize me? I am your companion, the Quran, that made you thirsty during the scorching heat of the day, and sleepless at night (because of your long recitation of me). Every trader seeks to make profit from his trade, and now, you are getting the profit of your trade.’ He will be given the dominion in his right hand, and eternity in his left hand and the crown of gravity will be placed on his head. Then, it will be said to him, ‘Recite and ascend the stairs and chambers of Paradise.’ He will keep ascending as long as he is reciting, whether with quick recitation or with measured recitation.” (WWW.ISLAMWEB.NET The Real Meaning of Striving in Ramadan; bold and capital emphasis mine)

To make matters worse for Jalal, the ahadith emphatically affirm that the Quran’s individual surahs will appear in visible shape for the express purpose of interceding and arguing with Allah on behalf of their reciters. These reports also emphasize the fact that the Quran’s individual surahs will confess Allah as their very Lord as they contend and pray to him!

Khalid b. Ma‘dan said: RECITE THE RESCUER, which is A.L.M. The sending down,3 for I have heard that a man who had committed many sins used to recite it and nothing else. It spread its wings over him AND SAID, ‘MY LORD, forgive him, for he often used to RECITE ME;’ so the Lord Most High MADE IT AN INTERCESSOR for him and said, ‘Record for him a good deed and raise him a degree in place of every sin.’ Khalid said: IT WILL DISPUTE on behalf of the one who RECITES IT when he is in the grave SAYING, ‘O God, if I am a part of Thy Book, make me AN INTERCESSOR for him; but if I am not a part of Thy Book, blot me out of it.’ It will be like a bird putting its wing on him, IT WILL INTERCEDE for him and will protect him from the punishment in the grave. He said the same about ‘Blessed is He.’4 Khalid did not go to sleep at night till he had recited them. Ta’us said they were given sixty virtues more than any other sura in the Qur’an.

Darimi transmitted.”

3. Qur’an, xxxii.

4. Qur’an, lxvii. (Mishkat Al-Masabih, English Translation With Explanatory Notes by Dr. James Robson [Sh. Muhammad Ashraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume II, Book VIII. The Excellent Qualities of the Qur’an, Chapter I, p. 459 https://sunnah.com/mishkat:2176; bold and capital emphasis mine)

JALAL’S DILEMMA

The foregoing shows that Jalal’s messenger believed that the Quran is a living, intellectual entity that will appear visibly as a man, and also thought that each individual surah is a living being which can and will visibly appear separately in order to argue with Allah.

This means that Jalal’s monotheism entails believing in at least 115 separate, uncreated, eternal beings or divine persons, all of whom can and (in the case of some surahs) do appear in distinct visible forms, and which interact and communicate with one another!

Therefore, per Jalal’s believing that these 114 living beings which make up the Quran are the uncreated speech of his deity he therefore has no choice but to believe that Allah is actually interacting and arguing with his own speech.

To help Jalal understand his dilemma, his incoherent, irrational, and unintelligible belief that the Quran is Allah’s speech means that Allah is actually speaking to and with himself, and intercedes and argues with his own self, making Allah an eternally schizophrenic deity!

In other words, Jalal’s Sunni religion posits an Islamic centenarianism, the belief in over 100 divine beings or persons eternally existing and interacting with one another!

Hence, in contrast to the one true Triune God of Christians Muslims like Jalal have a god that is a centenarian!

Welcome to the wonderful world of Islamic Centenarianity!

FURTHER READING

 THE TALKING QURAN: UTHMAN IBN FAROOQ’S LIES EXPOSED

Revisiting The Issue of the Uncreated Quran Pt. 1

POSTSCRIPT

Centenarian is a term used to refer to a person who is a hundred years or older. In respect to Allah, I employ this word not to denote his age but to the number of persons which he consists of, namely over 100 eternal gods rolled up into one.

The Holy Bible depicts our Lord’s blessed mother as typifying or personifying the nation of Israel by taking language, which is reminiscent to the way the Hebrew Scriptures portray God’s people, and ascribing it to her.

For instance, the nation is collectively addressed as the virgin daughter of Zion or the virgin daughter of Judah:

“this is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.” Isaiah 37:22

“The LORD hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the LORD hath trodden the virgin, the daughter of Judah, as in a winepress.” Lamentations 1:15

“What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?” Lamentations 2:13

The [O]ld [T]estament even promises that the day will come when the Lord will come to dwell with/in the midst of the daughter of Jerusalem and Zion in order to save his people and reign over them as King:

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” Zephaniah 3:14-17

“For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee. And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.” Zechariah 2:8-13

What makes this truly remarkable is that, in the case of Mary, she literally was a virgin daughter of Judah/Zion/Jerusalem who not only had the sovereign Lord with her, but actually had the glorious Lord dwelling within her!

The blessed mother gave birth to the Lord Almighty who had come to reign as King forever and to save his people from their sins:

“And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” Luke 1:26-35

“And whence is this to me, that the mother of my Lord should come to me?” Luke 1:43

“And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” Luke 2:10-11

“Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived IN HER is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the LORD by the prophet, saying,Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us (meth hemon HO THEOS). Then Joseph being raised from sleep did as the angel of the LORD had bidden him, and took unto him his wife: and knew her not till she had brought forth her firstborn son: and he called his name JESUS.” Matthew 1:18-25

As such, Mary was the living, physical embodiment of the promise of God’s coming to dwell in the midst of the virgin daughter of Zion/Judah/Jerusalem!

Moreover, a comparison of the Greek of the angel’s annunciation to Joseph and Gabriel’s greeting to Mary with the Greek rendering of the aforementioned OT prophecies further solidifies this connection between the blessed mother and the nation:

“But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived IN HER (en aute) is of the Holy Ghost.” Matthew 18:20

“And having come in, the angel said to her, ‘Rejoice (Chaire), highly favored one, the Lord is with you; blessed are you among women!’” Luke 1:28 New King James Version (NKJV)

Compare:

“Rejoice (Chaire), O daughter of Sion; cry aloud, O daughter of Jerusalem; rejoice and delight thyself with all thine heart, O daughter of Jerusalem.” Zephaniah 3:14 LXX

“And I will be to her, saith the Lord, a wall of fire round about, and I will be for a glory in the midst of her (en meso autes).” Zechariah 2:9 LXX

It is, therefore, reasonably certain that Mary is being depicted as the personification of the nation of Israel since the promises that the Lord would come to dwell in their midst in order to reign and save them, was literally fulfilled in the blessed mother when she physically carried and gave birth to “God with us” (Immanuel).

Unless stated otherwise, biblical citations taken from the Authorized King James Version (AV).

FURTHER READING

PROTESTANT SCHOLARSHIP ON LUKE 1:26-56 AND MARY AS GOD’S ARK

ON MARY BEING FULL OF GRACE

MARY AS QUEEN MOTHER

EARLY CHURCH’S INVOCATION OF MARY

What the Early Church Believed: The Perpetual Virginity of Mary

Church Fathers on Mary’s Perpetual Virginity

Mary’s Purity and Sinlessness in the Church Fathers

NOTES FOR THE DISCUSSION ON THE MARIAN DOCTRINES

NOTES FOR PERPETUAL VIRGINITY DEBATE

VENERATION OF THE SAINTS: A BIBLICAL OUTLINE PT. 1

VENERATION OF THE SAINTS: A BIBLICAL OUTLINE PT. 2

In this post I am going to highlight the dishonest and deceitful tactics of Muslims in their attempts of concealing the grossly immoral, vile, shameful teachings of their prophet.

In al-Bukhari, the son of the second caliph Umar ibn al-Khattab expounds on the meaning of Q. 2:223, which describes women as a field that men can plow into any way they deem fit. What makes Ibn Umar’s exegesis interesting is that a part of his reply has been deliberately omitted!

Here’s the narration in question:

XLI: “Your women are fertile fields for you, so come to your fertile fields however you like. Forward good for yourselves.” (2:223)

4253. It is related that Nafi’ said, “When Ibn ‘Umar recited Qur’an, he would not speak to anyone until he had finished it. One day I held the Qur’an and he recited Surat al-Baqara until he reached a certain place. He asked, ‘Do you about what it was revealed?’ I replied, ‘No.’ He said, ‘It was revealed about such-and-such.’ Then he continued.”

It is related that Ibn ‘Umar said about, “Come to your fertile fields however you like” (2:223) means “comes to her in …” (Aisha Bewley, The Sahih Collection of al-Bukhari, Chapter 68. Book of Tafsir http://bewley.virtualave.net/bukhari30.html; bold emphasis mine)

I cite another English rendering of the hadith:

(39) “Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you will…” (V.2:223)

Narrated Nafi`:

Whenever Ibn `Umar recited the Qur’an, he would not speak to anyone till he had finished his recitation. Once I held the Qur’an and he recited Surat-al-Baqara from his memory and then stopped at a certain Verse and said, “Do you know in what connection this Verse was revealed? ” I replied, “No.” He said, “It was revealed in such-and-such connection.” Ibn `Umar then resumed his recitation. Nafi` added regarding the Verse:–“So go to your tilth when or how you will” Ibn `Umar said, “It means one should approach his wife in…“

حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا النَّضْرُ بْنُ شُمَيْلٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ نَافِعٍ، قَالَ كَانَ ابْنُ عُمَرَ ـ رضى الله عنهما ـ إِذَا قَرَأَ الْقُرْآنَ لَمْ يَتَكَلَّمْ حَتَّى يَفْرُغَ مِنْهُ، فَأَخَذْتُ عَلَيْهِ يَوْمًا، فَقَرَأَ سُورَةَ الْبَقَرَةِ حَتَّى انْتَهَى إِلَى مَكَانٍ قَالَ تَدْرِي فِيمَا أُنْزِلَتْ‏.‏ قُلْتُ لاَ‏.‏ قَالَ أُنْزِلَتْ فِي كَذَا وَكَذَا‏.‏ ثُمَّ مَضَى‏.‏ وَعَنْ عَبْدِ الصَّمَدِ، حَدَّثَنِي أَبِي، حَدَّثَنِي أَيُّوبُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، ‏{‏فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ‏}‏ قَالَ يَأْتِيهَا فِي‏.‏ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى بْنِ سَعِيدٍ عَنْ أَبِيهِ عَنْ عُبَيْدِ اللَّهِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ‏.‏

(Sahih al-Bukhari, Volume 6, Book 60, Number 50 https://sunnah.com/bukhari/65/50; http://hadithcollection.com/sahihbukhari/sahih-bukhari-book-60-prophetic-commentary-on-the-quran-tafseer-of-the-prophet-pbuh/sahih-bukhari-volume-006-book-060-hadith-number-050.html)

The reason a part of Ibn Umar’s statements has been deleted is because there is evidence suggesting that Ibn Umar actually used this passage to permit men to engage in anal intercourse with their spouses!

I will allow the following Christian apologetic work explain it:

Ibn Abbas said, In connection with this verse, that Muslims from Medina had previously practiced a type of sexual relationship between husband and wife which they had learned from the Jews, in which the husband honours his wife with respect. When the Muslims from Mecca arrived, they brought a different standard of behaviour with them. This created a severe tension in the Islamic community. Muhammad answered it with the above verse and allowed men to behave as they wished. He allowed his followers anything that would satisfy their beastly lusts. (The full text of this hadith is not translated out of spiritual reservations.)

Ibn Abbas said: “Umar came to Muhammad and said: ‘I have perished.’ ‘Why?’ Muhammad asked. ‘It is because I have altered the normal position of sex tonight.’” He meant to say that he had sexual intercourse away from his usual place. At first, Muhammad gave no reply, then he claimed that Allah gave him license. Muhammad and Umar were shameless and immodest. Muhammad should have guided Umar to God’s holiness and purity.

Al-Bukhari narrated after Ibn Umar that al-Baqara 2:223 was revealed on the issue of having anal intercourse with women. Al-Tabarani narrated in Al-Awsat, with a reliable chain of traditions, that “Your women are a tillage for you” was only revealed to license anal intercourse. (Asbab al-Nuzul by al-Suyuti on Sura al-Baqara 2:223) (The True Guidance [Light of Life, Villach, Austria, First English edition 1994], Part Five: Commentary on Quranic Verses, pp. 48-49; bold emphasis mine)

Speaking of al-Suyuti, here’s what this renowned medieval Muslim scholar wrote:

It is narrated on the authority of Ibn ‘Abbas that he said: ‘Umar came to The Messenger of Allah and said: “O Messenger of Allah! I have mistaken [sic]!” He asked him about the reason and ‘Umar replied: “Tonight I had sexual intercourse with my wife from the back (rather than from the front)?” He gave no reply at once. Later on, Allah Almighty revealed this Qur’anic Verse. That is, approach her from front or from the back, but avoid the anus and the time of menses. [Ahmad and At-Tirmidhi]

It is narrated on the authority of Ibn ‘Abbas that he said: Ibn ‘Umar, MAY ALLAH FORGIVE HIM, WAS MISTAKING [sic]. The inhabitants of this town (of Madinah) from amongst the Ansar who were idolaters (before Islam) lived side by side with the inhabitants of this city (of Medina) from amongst the Jews, who were people of Scripture. The Ansar thought those (Jews) had superiority to them with regard to their knowledge, and thus, they used to follow their steps in so many acts. It was the habit of the people of Scripture not to approach women but from the front, (while she was lying on her back) and this is the best state a woman might be in that respect. The inhabitants of this city amongst the Ansar took this habit from them.    

On the other hand, the people of Quraysh used to (approach women from every side as if they were to) slice them very badly, and they took pleasure in them from the front, from the back and as lying. When the Emigrants came to Medina, one of them got married to a woman from amongst the Ansar, and went on doing as such with her, but she rejected this act and said: “We used to be approached from the front while lying on our backs. So, you should do so, otherwise you might leave me”. Their story was spread, and became known among the people until it reached The Messenger of Allah. Then Allah Almighty revealed (what means): {Your women are a tilth for you; so come up to your tilth however you will}, i.e. from the front, from the back, and as lying, but through the same (opening of the vagina, which leads to uterus), the place of the child. [Abu Dawud and Al-Hakim] (Jalal Al-Din Al-Suyuti, Reasons and Occasions of Revelation of the Holy Qur’an (Lubab An-Nuqul Fi Asbab An-Nuzul), translated by Dr. Muhammad Mahdi Al-Sharif [Dar Al-Kotob Al-Ilmiyah, Beirut 2015], pp. 57-58; bold and capital emphasis mine)

The fact that a report has Ibn Abbas stating that Ibn Umar was mistaken proves that there were narrations attributed to the latter, where he employed this verse to permit men to engage in anal penetration. This explains why the words of Ibn Umar in al-Bukhari on this text have been deceitfully erased from the manuscripts of al-Bukhari, either by Bukhari himself or the subsequent copyists and/or editors.

We, thus, have a case of Muslims dishonestly tampering with their own sources in order to hide how deviant and immoral their prophet and deity truly are.

FURTHER READING

MUHAMMAD AND ANAL SEX

AL-BUKHARI AND THE ISSUE OF ANAL SEX

ANOTHER CASE OF MUHAMMAD’S HYPOCRISY AND INCONSISTENCIES

The Quran states that when an irrevocable divorce occurs the only way for a man to eligibly take back his wife is if she marries someone else and has sex with him:

The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul’ (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.). And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge. S. 2:229-230 Hilali-Khan

The so-called sound narrations emphasize the point that the woman must have had sex with the man she has remarried, otherwise she can never lawfully return to her former spouse:

The Wife cannot be taken back after the Third Divorce

Allah said…

(And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.)

This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him. Allah said…

(…until she has married another husband.) meaning, until she legally marries another man. For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband. If she marries a man without consummating the marriage, she will not be eligible for her ex-husband. Muslim reported that `A’ishah said that Allah’s Messenger was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband Allah’s Messenger said…

<<No, until he enjoys her `Usaylah (sexual relation).>> Al-Bukhari also reported this Hadith.

Imam Ahmad recorded that `A’ishah said, “The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah’s wife, but he divorced me and it was an irrevocable divorce. Then I married `Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.’ She then took a small string of her garment (to resemble how small his sexual organ was). Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet?’ The Prophet merely smiled. Then, Allah’s Messenger asked her:

<<Do you want to remarry Rifa`ah? You cannot unless you experience his `Usaylah and he experiences your `Usaylah (i.e., had a complete sexual relation with your present husband).>>”

Al-Bukhari, Muslim, and An-Nasa’i also recorded this Hadith. Muslim’s wording is “Rifa`ah divorced his wife for the third and final time.”

The word `Usaylah mentioned in the Hadith means sexual intercourse. Imam Ahmad and An-Nasa’i reported that `A’ishah said that Allah’s Messenger said…

(`Usaylah is sexual intercourse.)

The Curse on the Participants of Tahlil/Halalah

The reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized. In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars.

Imam Ahmad reported that `Abdullah bin Mas`ud said, “Allah’s Messenger cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury).” At-Tirmidhi and An-Nasa’i reported this Hadith and At-Tirmidhi said, “This Hadith is Hasan.” He said, “This is what is acted upon according to people of knowledge among the Companions, among whom are `Umar, `Uthman and Ibn `Umar. It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from `Ali, Ibn Mas`ud and Ibn `Abbas”.

In his Mustadrak, Al-Hakim reported that Nafi` said: “A man came to Ibn `Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, ‘Is she allowed for the first (husband)?’ He said, ‘No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah’s Messenger.’” Al-Hakim said, “This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it.” The wording of this Hadith indicates that the ruling came from the Prophet. Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that `Umar said, “If the participants to Tahlil are brought to me, I will have them stoned.”

When does a Woman who was divorced Three Times become Eligible for Her First Husband

Allah said…

(And if he has divorced her) meaning, the second husband after he had complete sexual relations with her…

(it is no sin on both of them that they reunite) meaning, the wife and her first husband…

(provided they feel that they can keep the limits ordained by Allah.) meaning, they live together honorably. Mujahid said, “If they are convinced that the aim behind their marriage is honorable.” Next, Allah said…

(These are the limits of Allah,) His commandments and legislation…

(He makes plain)…

(for the people who have knowledge.) (Tafsir Ibn Kathir https://www.alim.org/quran/tafsir/ibn-kathir/surah/2/229/; bold emphasis mine)

This shameful degradation of women as a means of punishing and humiliating the husbands for divorcing them is actually condemned by the true God in his only inspired Scriptures:

“When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house, when she has departed from his house, and goes and becomes another man’s wife, if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife, then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God is giving you as an inheritance.” Deuteronomy 24:1-4

“’They say, “If a man divorces his wife, And she goes from him And becomes another man’s, May he return to her again?” Would not that land be greatly polluted? But you have played the harlot with many lovers; Yet return to Me,’ says the LORD. ‘Lift up your eyes to the desolate heights and see: Where have you not lain with men? By the road you have sat for them Like an Arabian in the wilderness; And you have polluted the land With your harlotries and your wickedness. Therefore the showers have been withheld, And there has been no latter rain. You have had a harlot’s forehead; You refuse to be ashamed. Will you not from this time cry to Me, “My Father, You are the guide of my youth? Will He remain angry forever? Will He keep it to the end?” Behold, you have spoken and done evil things, As you were able.’” Jeremiah 3:1-5

What makes this practice all the more reprehensible is that Muhammad’s god allowed his “messenger” to take back one of his wives whom he had divorced, without requiring her to fulfill this command of needing to first get married and have sex with another man.

Note what the proceeding Muslim sources state:  

HADITHS

13 Divorce (Kitab Al-Talaq)

(754) Chapter: Regarding Taking Divorced Women Back

Narrated Umar ibn al-Khattab:

The Prophet divorced Hafsah, but he took her back in marriage.

Grade: Sahih (Al-Albani)

Reference: Sunan Abi Dawud 2283

In-book reference: Book 13, Hadith 109

English translation: Book 12, Hadith 2276 (sunnah.com https://sunnah.com/abudawud:2283; bold, italicized emphasis mine)

10 The Chapters on Divorce

(1) Chapter: Divorce

It was narrated from ‘Umar bin Khattab that:

the Messenger of Allah divorced Hafsah then took her back.

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 2016

In-book reference: Book 10, Hadith 1

English translation: Vol. 3, Book 10, Hadith 2016 (sunnah.com https://sunnah.com/ibnmajah:2016)

27 The Book of Divorce

(76) Chapter: Taking The Wife Back

It was narrated from ‘Umar that the Prophet -‘Amr (one of the narrators) said:

“The Messenger of Allah- had divorced Hafsah, then he took her back.” And Allah knows best.

Grade: Sahih (Darussalam)

Reference: Sunan an-Nasa’i 3560

In-book reference: Book 27, Hadith 174

English translation: Vol. 4, Book 27, Hadith 3590 (sunnah.com https://sunnah.com/nasai:3560; bold, italicized emphasis mine)

MUSLIM COMMENTATORS/SCHOLARS

Then the Messenger of God married Hafsah bt. ‘Umar b. al-Khattab b. Nufayl b. ‘Abd al ‘Uzza b. Riyah b. ‘Abdallah b. Qurt b. Ka’b.⁸⁸⁴… (The History of al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press (SUNY), Albany, NY 1990], Volume IX (9), p. 131)

884. The Prophet married her in Sha’ban 3/February 625 before the battle of Uhud. She was his fourth wife. One day, when she returned from her father’s house, she found the Messenger of God with Mariyah in her house and burst into hysterical behavior. The situation was further aggravated by ‘A’ishah ‘s chattering tongue. According to Ibn Ishaq (Kitab al-Mubtada’, 240) the Prophet had divorced her once but then took her back. She died in Shabin 45/665 . Ibn Sa’d, Tabaqat, VIII, 56-60; Baladhuri, Ansab, I, 42;-27; Gaudefroy-Demombynes, Mahomet, 230-31; Rodinson, Mahomet, 317-20; E12, s.v. Hafsa. (Ibid., pp. 131-132; bold emphasis mine)

O Prophet! When ye (men) put away women, put them away for their (legal) period…) [65:1]. Qatadah reported that Anas said: “The Messenger of Allah divorced Hafsah and so Allah revealed this verse. It was said to him: ‘Take her back, for she is one who fasts often and stands up in night vigil prayer’ often, and she is one of your wives in the Garden’”… (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=65&tAyahNo=1&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)

The Messenger of Allah divorced Hafsah and then she went to her family. On that occasion, Allah revealed this Qur’anic Verse. It was said to him: “Take her back since she is in the habit of observing fasts and standing (the night in prayer)”. [Ibn Abu Hatim] (Jalal Al-Din Al-Suyuti, Reasons and Occasions of Revelation of the Holy Qur’an (Lubab An-Nuqul Fi Asbab An-Nuzul), translated by Dr. Muhammad Mahdi Al-Sharif [Dar Al-Kotob Al-Ilmiyah, Beirut 2015], Q. 65:1, p. 406; bold emphasis mine)  

… It is said that from the beginning of the surah up to here was revealed about the Prophet when he divorced Hafsah, and also about six prophetic Companions, among whom was Ibn ‘Umar, who divorced their wives when they were in their periods, and so Allah forbade them from doing so, because it does not comply with the prophetic practice of divorce, and taught them about the latter… (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Q. 65:2 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=65&tAyahNo=2&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)

The narrator says that the Prophet divorced Hafsa, the daughter of Umar. When this news reached Umar he put dust in his head and said ‘now Umar has no respect in the justice of Allah.’ (Hilayah tul Awliyaa, Volume 2, p. 51; bold emphasis mine)

Hafsa had a reputation for her bad temper amongst the wives of the Prophet and this often shocked the Prophet. He divorced her and when Umar came to know this he wept and put dust in his head. (Ma’arij un-Nubuwwa, Part 4, Chapter 5; bold emphasis mine)

Here’s a final reference:

We learn from the book of Imaam Al-Bukhari that Hafsah was a bit short-tempered and sometimes would even answer the Prophet back. One day, her father, ‘Umar bin al-Khattaab who had come to know this, went to her and asked: “I have heard that you talk to the Noble Prophet as if you were on an equal footing with him. Is it true?” Hafsah: “Of course! I do”.

’Umar said: “My daughter, I warn you of Allah’s punishment. Do not compete with ‘Aa’ishah, who is proud of her beauty due to the Prophet’s love for her.”

Hafsah would never hesitate in asking the Noble Prophet questions on any topic or problem. Once the Prophet said: “The companions of Badr and Hudaibiyyah will not enter Hell.”

Hafsah, may Allah be pleased with her, quickly said: “O Prophet! Allah Says that everyone of you will pass over Hell.”

The Prophet answered her: “Yes! But Allah also says in Soorah Maryam (what means): “Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.” [Quran 19:72]

The Prophet divorced Hafsah once when she sided against him and disclosed his secret (mentioned before, in the story regarding ‘Aa’ishah and the Prophet ’s oath not to drink honey). But Jibreel came to him, and told him to take her back and said: “Take Hafsah back because she is keeping fasts and is observing prayer in the last parts of the night, and she is going to be your wife in Paradise.”…

Hafsah realized the gravity of what she had done to her noble husband when she disclosed his secret. However, after the Prophet forgave her, she lived in tranquility and repose again…

Before her death, she made a will to ‘Abdullaah bin ‘Umar that her property at Gahba should be donated in charity. Hafsah had no children from the Prophet.

Hafsah lived with the Prophet in Al-Madeenah for eight years, and lived on for another thirty-four years after his death; witnessing with joy the victories and expansion of Islam under her father’s guidance, and with sorrow the troubles that beset the Muslim community after the murder of ‘Uthmaan. She passed away during the reign of Mu’aawiyyah bin Abu Sufyaan in 47 AH at the age of sixty-three. (Islamweb.net, Hafsah Bint ‘Umar the Prophet’s wife in Paradise; bold emphasis mine)

Hence, not only does Muhammad’s deity command an act which the true God detests and abhors, one which humiliates women and shames men, he even goes as far as to permit his “prophet” to violate the very rule he imposed on others.

Allah allowed his “messenger” to remarry Hafsah without requiring her to marry and have sex with someone else, which proves that even Muhammad knew just how degrading and humiliating this is to both the husband and the wife. I.e., to have a woman sleep with another man before returning to her previous spouse.

And yet Allah and his “messenger” imposed this very detestable and abominable practice upon the rest of the Muslims, showing that neither the Islamic deity nor his “prophet” have any problems with shaming and humiliating their own followers who love(d) them more than their very own lives.

A REVOCABLE DIVORCE?

Muslims may get around Muhammad’s inconsistency by saying that he didn’t divorce Hafsah irrevocably, and therefore could take her back without her being required to marry and have sex with someone else.

The main problem with this assertion is that this claim is based primarily on the wording employed in the fn. from The History of al-Tabari cited earlier, where the translator states that Ibn Ishaq noted that Muhammad divorced Hafsah once.

Yet this need not imply or suggest that Muhammad made a single pronouncement of divorce as opposed to three which is required, but rather may simply mean that at one time Muhammad had divorced Hafsah only to take her back.

Besides, none of the other sources claim that this was a revocable divorce, but expressly insinuate that it was final, since Allah had to send Jibril to command Muhammad to take her back after divorcing. This only makes sense if the divorce was irrevocable.   

This brings me to my next point. Muslim scholars/jurists have argued that even one pronouncement of divorce or declaring one’s spouse to be unlawful for the husband mounts to a dissolution of the marriage. As the following Muslim scholar explains:  

Here, for the benefit of the common man, it would be useful to tell what is the legal command according to the jurists in respect of forbidding oneself one’s wife and forbidding oneself other things besides the wife.

Here, for the benefit of the common man, it would be useful to tell what is the legal command according to the jurists in respect of forbidding oneself one’s wife and forbidding oneself other things besides the wife.

The Hanafis say that if without the intention of divorce somebody forbade himself his wife, or swore an oath that he would not have conjugal relations with her, this would be ila (temporary separation), and in this cast he would have to expiate his oath before having the sexual relation. But if with the intention Of divorce he said: “You are unlawful to me,” it will have to be ascertained what was his actual intention. If his intention was of three divorces, the three divorces will take place, and if the intention was of a lesser number, of one or two divorces, only one divorce will take place in either case. And if some body says: “I have forbidden myself whatever was lawful for me, this would not apply to the wife unless he said these words with the intention of forbidding himself the wife. Apart from the wife, one cannot use the thing one has forbidden oneself until one has expiated the oath. Badai as-Sana’i: Hedayah; Fath Al-Qadir,’ al-Jassas, Ahkam al-Qur an.

The Shafe’is say that if one forbids oneself the wife with the intention of divorce or zihar, the intended thing would become effective, whether it is a revocable divorce or an irrevocable divorce, or zihar. And if a person used the words of tahrim with the intention of both divorce and zihar, he would be asked to choose one, or the other, for both divorce and zihar cannot be established at one and the same time. Divorce dissolves marriage but in case of zihar it continues and if without any intention the wife is forbidden, she would not become forbidden, but expiation of the oath would become necessary. And if another thing, apart from the wife, is forbidden, it would be meaningless; there is no expiation for it. (Mughni al-Muhtaj).

The Malikis say that if a person forbids himself anything other than the wife, it neither becomes forbidden nor entails an expiation. But if he says to the wife, “You are unlawful, or unlawful for me, or I am unlawful for you,” this would amount to a triple divorce in any case whether this was said to a wife with whom marriage has been consummated, or to one with whom it has not yet been consummated, unless his intention was of less than three divorces. Asbagh says: ‘If a person says: whatever was lawful for me, is unlawful, the wife also becomes forbidden unless he makes an exception of the wife.” In al-Mudawwanah, distinction has been made between the wife with whom marriage has been consummated and the wife with whom it has not been consummated. If one forbids oneself the former, a threefold divorce will take place irrespective of the intention, but in case of the latter the same number of divorces would take effect as was intended, and if there was no intention of any particular number, it would be considered a triple divorce (Hashiyah ad-Dusuqi). Qadi Ibn al-‘Arabi in his Ahkam al-Qur’an has cited three statements of Imam Malik: (1) That forbidding oneself the wife amounts to an irrevocable divorce; (2) that it amounts to three divorces; and (3) that in case of the wife with whom marriage has been consummated it amounts to three divorces, bat in case of the one with whom it has not been consummated, to only one divorce if one was intended Then he says: ‘The correct thing is that forbidding oneself the wife amounts to one divorce only, for if the man uses the word divorce instead of calling her unlawful without specifying the number, only one divorce will take place.”

Three different views in this regard have been reported from Imam Ahmad bin Hanbal: (1) That to forbid oneself the wife, or to make a lawful thing absolutely unlawful for oneself, is zihar, whether zihar was intended or not; (2) that this is an express allusion to divorce, and it amounts to pronouncing a triple divorce whether only one divorce was intended; and (3) that it is an oath, unless the man had the intention of divorce or zihar and in this case the same would take effect as was intended. Of these only the first one is the best known view among the Hanbalis. (Al-Insaf) (Sayyid Abul Ala Maududi, Tafhim al-Qur’an, At Tahrim (The Prohibition), fn. 4 – see also https://quranx.com/Tafsir/Maududi/66.1; bold emphasis mine)

Hence, no matter what Muslims may try to come up with to salvage their prophet’s hypocrisy, the evidence is massively against them at this point.

The fact is Muhammad was an inconsistent hypocrite who did not practice what he preached.

FURTHER READING

Muhammad’s Inconsistency (in making laws binding upon the Muslim community but granting exceptions to himself)

Muhammad’s Sexual Privileges

MUHAMMAD: A BEWITCHED SEXUAL DEVIANT

MUHAMMAD: AN IMMORAL ADULTEROUS MISOGYNIST

Muhammad: An Example of Moral Corruption and Sexual Deviancy

The Prophet of Sensuality and Inconsistency

Muhammad the Womanizing Sensualist