Islamic tradition states that one of the individuals that Muhammad ordered to be murdered subsequent to his conquest of Mecca was Abdallah ibn Sa’d ibn Abi Sarh, the foster brother of Uthman ibn Affan:

Narrated Abdullah ibn Abbas:

Abdullah ibn AbuSarh used to write (the revelation) for the Apostle of Allah. Satan made him slip, and he joined the infidels. The Apostle of Allah commanded to kill him on the day of Conquest (of Mecca). Uthman ibn Affan sought protection for him. The Apostle of Allah gave him protection.

Grade: Hasan in chain (Al-Albani) (Sunan Abu Dawud, Book 38, Number 4345 https://sunnah.com/abudawud:4358)

And:

Narrated Sa’d ibn AbuWaqqas:

On the day of the conquest of Mecca, Abdullah ibn Sa’d ibn AbuSarh hid himself with Uthman ibn Affan.

He brought him and made him stand before the Prophet, and said: Accept the allegiance of Abdullah, Apostle of Allah! He raised his head and looked at him three times, refusing him each time, but accepted his allegiance after the third time.

Then turning to his companions, he said: Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?

They said: We did not know what you had in your heart, Apostle of Allah! Why did you not give us a signal with your eye?

He said: It is not advisable for a Prophet to play deceptive tricks with the eyes.

Grade: Sahih (Al-Albani) (Sunan Abu Dawud, Book 38, Number 4346 https://sunnah.com/abudawud:4359)

The following sources explain why Muhammad wanted Abi Sarh murdered:

(Who is guilty of more wrong than he who forgeth a lie against Allah, or saith: I am inspired…) [6:93]. This was revealed about the liar, Musaylimah al-Hanafi. This man was a soothsayer who composed rhymed speech and claimed prophethood. He claimed that he was inspired by Allah. (… and who saith: I will reveal the like of that which Allah hath revealed?) [6:93]. This verse was revealed about ‘Abd Allah ibn Sa’d ibn Abi Sarh. This man had declared his faith in Islam and so the Messenger of Allah called him one day to write something for him. When the verses regarding the believers were revealed (Verily, We created man from a product of wet earth…) [23:12-14], the Prophet dictated them to him. When he reached up to (and then produced it as another creation), ‘Abd Allah expressed his amazement at the precision of man’s creation by saying (So blessed be Allah, the Best of Creators!). The Messenger of Allah said: “This [‘Abd Allah’s last expression] is how it was revealed to me”. At that point, doubt crept into ‘Abd Allah. He said: “If Muhammad is truthful, then I was inspired just as he was; and if he is lying, I have uttered exactly what he did utter”. Hence Allah’s words (and who saith: I will reveal the like of that which Allah hath revealed). The man renounced Islam. This is also the opinion of Ibn ‘Abbas according to the report of al-Kalbi. ‘Abd al-Rahman ibn ‘Abdan informed us> Muhammad ibn ‘Abd Allah ibn Nu’aym> Muhammad ibn Ya’qub al-Umawi> Ahmad ibn ‘Abd al-Jabbar> Yunus ibn Bukayr> Muhammad ibn Ishaq> Shurahbil ibn Sa’d who said: “This verse was revealed about ‘Abd Allah ibn Sa’d ibn Abi Sarh. The latter said: ‘I will reveal the like of that which Allah has revealed’, and renounced Islam. When the Messenger of Allah entered Mecca, this man fled to ‘Uthman [ibn ‘Affan] who was his milk brother. ‘Uthman hid him until the people of Mecca felt safe. He then took him to the Messenger of Allah and secured an amnesty for him”. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul; bold emphasis mine)

And:

It is reported that Uthman b. Affan used to write for him at times, while ‘All b. Abi Talib, Khalid b. Sa’id, Aban b. Sa’id,⁹⁷⁵ and al-‘Ala’ b. al-Hadrami⁹⁷⁶ also used to write at times. It is said that the first person to write for him was Ubayy b. Ka’b,977 and that when he was absent Zayd b. Thabit⁹⁷⁸ wrote for him. ‘Abdallah b. Sa’d b. Abi Sarh⁹⁷⁹ used to write for him. He apostatized from Islam and later returned to Islam on the day of the conquest of Mecca. Mu’awiyah b. Abi Sufyan and Hanzalah al-Usayyidi⁹⁸⁰ [also] wrote for him.⁹⁸¹ (The History of al-Tabari: The Last Years of the Prophet, translated an annotated by Ismail K. Poonawala [State University of New York Press (SUNY), Albany, NY 1990], Volume IX (9), pp. 147-148; bold emphasis mine)

979. He is supposed to have arbitrarily altered the revelation, or to have boasted of doing so after his apostasy from Islam; hence the Prophet, after the conquest of Mecca, wanted to execute him, but ‘Uthmin succeeded in obtaining pardon for him. Balidhuri, Ansab, 1, 531-32; E12, s.v. ‘Abdallah b. Sad. (Ibid., p. 148; bold emphasis mine)

Again:

It is narrated on the authority of ‘Ikrimah that Allah’s saying (what means): (And who can be more unjust than he who invents a lie against Allah, or says: “a revelation has come to me” whereas no revelation has come to him…} was revealed in connection with Musaylamah (Al-Kadhdhab). As for His saying (what means): {and who says: “I will reveal the like of what Allah has revealed}, was revealed in connection with ‘Abdallah Ibn Sa’d Ibn Abu Sarh: he used to write the divine revelation to The Messenger of Allah.

When he renegaded from Islam and went to the Quraysh people, he told that whenever the Prophet dictated to him: {Exalted in Might, Full of Wisdom}, he would change it for {Oft-Forgiving, Most Merciful}, and claim that The Messenger of Allah would approve. [Ibn Jarir]

The same is narrated on the authority of As-Suddi, with the following addition: he used to say: “If Muhammad is being divinely revealed, then, I also have been divinely revealed; and if Allah sends down (this Qur’an), I also have sent down the same as Allah has sent down. Muhammad says: {All-Hearing, All-Knowing}, and I say: “All-Knowing, All-Wise”. [Ibn Jarir] (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], p. 161)

Finally:

2. Explaining why Surah al-An’am 6:93 was revealed, al-Suyuti said that Abdallah b. Sa’d b. Abi Sarh was writing the revelation for the Prophet. The Prophet said “azizun hakim,” yet the man wrote “ghafurun rahim.” Hearing this, the Prophet said: “It’s one and the same.” This resulted in the man rejecting Islam and rejoining his pagan Quraish tribe (Asbab al-Nuzul by al-Suyuti).

Abdallah b. Sa’d said: “I used to manipulate Muhammad any way I wanted. He said ‘azizun hakim,’ and I said ‘alimun hakim.’ Muhammad then said: ‘Yes, both are right; write whatever you want.’” Abdallah b. Sa’d said: “If it was revealed to Muhammad, it was revealed to me too. If Allah speaks in the Quran, I have revealed just as Allah did.”

One day, Abdallah b. Sa’d was writing Sura al-Mu’minun 23:12, 13 for Muhammad: “Truly, We created man from a product of wet earth and then placed him as a drop [of seed] in a safe lodging.” Hearing this, Abdallah b. Sa’d was impressed and exclaimed: “tabaraka’l-lahu” (that is, “so blessed be Allah, the best of all creators”). Muhammad replied: “Record it, because that is the way it was revealed.” This filled Abdallah with doubt, which caused him to say: “If Muhammad were true, I have said what he said” (see al-Qurtubi’s commentary on Sura al-An’am 6:93). (The True Guidance (Part Four): An Introduction to Quranic Studies [Light of Life, P. O. Box 13, Villach, Austria, First English Edition: 1994], pp. 106-107; bold emphasis mine)

Abi Sarh’s reasoning was sound. How could he manipulate or influence Muhammad to change the wording of the Quranic text by replacing it with the uninspired statements of Abi Sarh when the Quran is supposed to be the uncreated speech of Allah?

This either means that Abi Sarh was also a messenger of Allah who received revelations like Muhammad, or the Quran is nothing more than a fraud which a demonized madman tried to pass off as the revealed words of the true God of Abraham. Either view doesn’t bode too well the Muslim claims for Muhammad.   

FURTHER READING

How the Quran Fails the Muslim “Falsification Test”

The Quran and the Falsification Test

In this post I intend to supplement the material found in the following posts:

Abraham and the Flame of the Chaldeans: How the Quran Turns a Fable into Reality

The Incomplete Quran Strikes Again: A Showdown with Nimrod?

The Quran records the disbelievers accusing Muhammad of parroting the fables and myths of the ancients, which he tried to pass off as revelations from God:

And of them there are some who listen to you; but We have set veils on their hearts, so they understand it not, and deafness in their ears; if they see every one of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) they will not believe therein; to the point that when they come to you to argue with you, the disbelievers say: “These are nothing but tales of the men of old.” S. 6:25 Hilali-Khan

And when Our revelations are recited unto them they say: We have heard. If we wish we can speak the like of this. Lo! this is naught but fables of the men of old. S. 8:31 Pickthall

Moreover, those who are bent on denying the truth are wont to say, “This [Qur’an] is nothing but a lie which he [himself] has devised with the help of other people, who thereupon have perverted the truth and brought a falsehood into being.” And they say, “Fables of ancient times which he has caused to be written down, so that they might be read out to him at morn and evening!” Say [O Muhammad]: “He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Qur’an upon me]! Verily, He is much-forgiving, a dispenser of grace!” S. 25:4-6 Muhammad Asad

And when it is said to them, ‘What has your Lord sent down?’ they say, ‘Fairy-tales of the ancients.’ S. 16:24 Arberry

In this post I will document one such fable which made its way into the Quran and Islamic tradition.

According to the Quran (cf. 2:258; 21:51-70; 37:83-99), Abraham disputed with a king and was thrown into a fire after having destroyed the idols of his people and claiming that the big idol did it.

The Islamic sources testify that this king was none other than Nimrod the son of Cush (cf. Genesis 10:8-12):

Have you not seen him who disputed with Abraham concerning his Lord because of the fact that God had given him the kingship? that is his arrogance towards this very grace of God this was Nimrod Nimrūd. When idh is a substitution for hājja ‘disputed’ Abraham in response to the other’s question ‘Who is this Lord of yours to whom you are calling us?’ said ‘My Lord is He who gives life and makes to die’ the One that creates life and death in bodies; he Nimrod said ‘I give life by sparing and make to die’ by killing. He then had two men brought before him killed one and spared the other. When Abraham realised that this man was a fool Abraham resorting to a more sophisticated argument said ‘God brings the sun from the east; so bring you it from the west.’ Then the disbeliever was confused perplexed and amazed; and God guides not the folk who do evil disbelieving to the art of argument. (Tafsir al-Jalalayn, Q. 2:258 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=258&tDisplay=yes&UserProfile=0&LanguageId=2)

(Bethink thee) have you not been informed (of him who had an argument with Abraham about his Lord) about the Religion of his Lord, (because Allah had given him the kingdom) he is Nimrod Ibn Canaan; (how, when Abraham said: My Lord is He Who giveth life and causeth death) gives life upon the resurrection and causes death by ending the life of this world, (he answered: I give life and cause death. Abraham said) give me proof of what you say. So Nimrod brought two prisoners, killed one and spared the other and then said: this is my proof. When he saw this, Abraham said: (Lo! Allah causeth the sun to rise in the East) from the direction of the East, (so do thou cause it to come up from the West) from the direction of the West. (Thus was the disbeliever abashed) the one who disbelieved kept quiet and could not argue. (And Allah guideth not) to the right argument (wrong-doing folk) the unbelievers, referring here to Nimrod. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Q. 2:258 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=2&tAyahNo=258&tDisplay=yes&UserProfile=0&LanguageId=2)

(They cried) their king Nimrod said to them: (Burn him) in the Fire (and stand by your gods and avenge your deities, (if ye will be doing) something to him; and they threw him in the Fire. (Ibid., Q. 21:68 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=21&tAyahNo=68&tDisplay=yes&UserProfile=0&LanguageId=2)

The Debate Between Ibrahim Al-Khalil and King Nimrod

The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, “The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar.” Allah knows best.

Allah said…

(Have you not looked) meaning, “With your heart, O Muhammad!”

(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people…

(I know not that you have a god other than me) <28:38>.

What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued…

(Because Allah had given him the kingdom.)

It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied…

(My Lord is He Who gives life and causes death) meaning, “The proof of Allah’s existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner.”

This is when Nimrod said…

(I give life and cause death.)

Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, “Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death.” However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced…

(I know not that you have a god other than me) <28:38>.

This is why Ibrahim said to Nimrod…

(Verily, Allah brings the sun from the east; then bring it you from the west.)

This Ayah means, “You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west.” Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim’s request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said…

(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment.

The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah.

As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day. (Tafsir Ibn Kathir, Q. 2:258 https://www.alim.org/quran/tafsir/ibn-kathir/surah/2/258)

Suffice it to say, this is another Jewish fable which the Quran adopted as historical fact. As the later Dr. Robert A. Morey wrote:

7. He was not thrown into a fire by Nimrod as the Quran claims in Suras 21:68, 69 and 9:69.

This last error is most serious because it reveals a very frequent problem in the Quran.

Nimrod lived many centuries before Abraham. How then did Nimrod manage to throw Abraham into a fire when Nimrod had been dead for centuries?

Linear Time

The seventh-century Arab, and Muhammad in particular, did not think in terms of linear time, that is, historical chronology.

In the West, people think of history in terms of a straight line with a beginning, a middle, and an end.

In the East, people think of time in terms of neverending cycles.

Evidently, in the Middle East at the time of Muhammad, Arabs did not have any settled conception of time at all.

Arab stories and legends put together places, people, and events in one present vision as if they were all living at the same time!

This is why throughout the Quran, Nimrod and Abraham, Haman and Moses, Mary and Aaron, etc. were all pictured as living and working together.

This is why the Quran can put together the flood and Moses, the tower of Babel and Pharoah, etc. as if all those things happened at the same time.

This is a very serious challenge to the integrity of the Quran because it violates the historical chronology of the Bible and secular history at the same time. (Morey, Islamic Invasion: Confronting the World’s Fastest Growing Religion [Christian Scholars Press, Revised and expanded edition 1992], pp. 158-159)

And:

The tale of Abraham being delivered from Nimrod’s fire came from the Midrash Rabbah (see Suras 21:51–71; 29:16, 17; 37:97, 98). It must be also pointed out that Nimrod and Abraham did not live at the same time. Muhammad was always mixing people together in the Quran who did not live at the same time. (Ibid., p. 171)

Here, now, is the source for this Islamic fairytale:

[Genesis 11:28 says,] “And Haran died in the presence of his father Terach.” Rabbi Hiyya said: Terach was a manufacturer of idols. He once went away somewhere and left Abraham to sell them in his place. A man came in and wished to buy one. “How old are you?” Abraham asked the man. “Fifty years old,” he said. “Woe to such a man, who is fifty years old and would worship a day old object!” Avraham said.  On another occasion a woman came in with a plateful of flour and requested him, “Take this and offer it to them.” So he took a stick and broke them, and put the stick in the hand of the largest. When his father returned he demanded, “What have you done to them?” “I cannot conceal it from you. A woman came with a plateful of fine meal and requested me to offer it to them. One claimed, ‘I must eat first,’ while another claimed, ‘I must eat first.’ Thereupon, the largest arose, took the stick and broke them.” “Why do you make sport of me? Have they any knowledge?” Terach said. “Should not your ears hear what your mouth has said?” Avraham said. Thereupon Terach seized him and delivered him to Nimrod. “Let us worship fire,” Nimrod said. “Let us rather worship water which quenches fire,” Avraham said. “Let us worship water,” Nimrod said. “Let us rather worship the clouds which bear the water,” Avraham said. “Let us then worship the clouds,” Nimrod said. “Let us worship the wind which disperses the clouds,” Avraham said. “Let us worship the wind,” Nimrod said. “Let us worship human beings which can stand up to the wind,” Avraham said. “You are just bandying words, and we will worship nothing but the fire. Behold, I will cast you into it, and let your God whom you adore come and save you from it!” Nimrod said. Now Haran was standing there undecided. “If Avraham is victorious, I will say that I am of Avraham’s belief, while if Nimrod is victorious, I will say that I am on Nimrod’s side,” he thought. When Avraham descended into the fiery furnace and was saved, Nimrod asked him, “Of whose belief are you?” “Of Abraham’s,” he replied. Thereupon he seized him and cast him into the fire; his innards were scorched and he died in the presence of his father. Hence it is written, “And Haran died in the presence of his father Terach.” (Genesis Rabbah 38 https://www.sefaria.org/Bereishit_Rabbah.38.13?lang=bi)

The foregoing shows that the disbelievers were right when they accused Muhammad of plagiarizing the fairytales, myths, legends, fables etc., of the Jews, Christians, pagans etc., and passing them off as revelations from God. This in itself exposes the farce and fraud of the Quran, proving that Muhammad is a false prophet, and Allah of Islam is a false god.

FURTHER READING

Legends, Myths and Fables incorporated into the Qur’an

The Quran’s Fables, Myths and Conflicting Tales

Christian Fables That Expose the Fraud of Muhammad

Muhammad’s Magical Mountain: One Whale of a Tale!

MUHAMMAD’S FAIRY-TALE LAND

Turning the Tables Pt. 8: Islam’s Zombie And Rip Van Winkle Stories And Other Fantastic Fables

It is common knowledge to all serious students of the Quran that the Muslim scripture gets the Trinity wrong. There is not a single statement in the entire Quran which accurately defines and rejects the orthodox Christian definition of God being Father, Son and Holy Spirit. What the Muslim scripture attacks is the belief that Allah is the third of three gods, something that historic Christianity outright rejects:  

They are unbelievers who say, ‘Allah is the third of three (thalithu thalathatin).’ No god is there but One Allah. If they refrain not from what they say, there shall afflict those of them that disbelieve a painful chastisement. Will they not turn to Allah and pray His forgiveness? Allah is All-forgiving, All-compassionate. The Messiah, son of Mary, was only a Messenger; Messengers before him passed away; his mother was a just woman; they both ate food. Behold, how We make clear the signs to them; then behold, how they perverted are! S. 5:73-75

It is apparent from the context that the passage is attacking the belief in three gods consisting of Allah, Mary and Jesus, with Allah being the third of these three. After all, why bother to mention that Mary and Jesus ate food unless the intention is to show that they could not be divine since eating is something that Allah doesn’t do? 

This is further substantiated by the following verses:

And when Allah said, ‘O Jesus son of Mary, didst thou say unto men, “Take me and my mother as gods, apart from Allah”?‘ He said, ‘To Thee be glory! It is not mine to say what I have no right to. If I indeed said it, Thou knowest it, knowing what is within my soul, and I know not what is within Thy soul; Thou knowest the things unseen I only said to them what Thou didst command me: “Serve Allah, my Lord and your Lord.” And I was a witness over them, while I remained among them; but when Thou didst take me to Thyself, Thou wast Thyself the watcher over them; Thou Thyself art witness of everything. S. 5:116-117

Furthermore the Arabic word for third (thalith) is used in two other places of the Quran and in both instances it refers to someone or something that comes third in time, position or order:   

when We sent unto them two men, but they cried them lies, so We sent a third (thalithin) as reinforcement. They said, ‘We are assuredly Envoys unto you.’ S. 36:14

Here, thalith refers to an envoy that was chronologically the third one that Allah sent.

Have you considered al-Lat and al-‘Uzza and Manat the third (al-thalithata), the other? S. 53:19-20

In this text Manat is mentioned third, which again shows that thalith in Quranic usage refers to someone or something that comes third in order, rank, position, time etc.

Thus, by saying that Allah is the third of three this means that Allah comes in third place and therefore holds the third order or position, i.e. Jesus and Mary are two gods with Allah coming in as the third god, much like Manat is third in respect to al-Lat and al-Uzza.

Lest a Muslim try to deny that the phrase “third of three” or “three” refers to three gods, namely Allah, Jesus and Mary, notice the following Muslim explanations. All bold and/or capital emphasis will be mine.

Ibn ‘Abbas

Allah then revealed about the Nestorian Christians of Najran who claimed that Jesus was the son of Allah and that Jesus and the Lord are partners, saying: (O People of the Scripture! Do not exaggerate) do not be extreme (in your religion) for this is not the right course (nor utter aught concerning Allah save the Truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary) and through His word he became a created being, (and a spirit from Him) and through His command, Jesus became a son without a father. (So believe in Allah and His messengers) all the messengers including Jesus, (and say not “Three”) a son, father and wife. (Cease!) from making such a claim and repent ((it is) better for you!) than such a claim. (Allah is only One God) without a son or partner. (Far is it removed from His Transcendent Majesty that he should have a son. His is all that is in the heavens and all that is in the earth) are His servants. (And Allah is sufficient as Defender) as Lord of all created beings and He is witness of what He says about Jesus. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Q. 4:171)

(The Messiah, son of Mary, was no other than a messenger) sent to people, (messengers (the like of whom) had passed away before him. And his mother was a saintly woman. And they both used to eat (earthly) food) they were both servants who used to eat food. (See) O Muhammad (how we make the revelations) the signs that Jesus and his mother were not gods (clear for them, and see) O Muhammad (how they are turned away) through lies! (Q. 5:75)

Ibn Ishaq

The names of the fourteen principal men among the sixty riders were: ‘Abdu’l-Masih the ‘Aqib, al-Ayham the Sayyid; Abu Haritha b. ‘Alqama brother of B. Bakr b. Wa’il; Aus; al-Harith; Zayd; Qays; Yazid; Nubayh; Khuwaylid; ‘Amr; Khalid; ‘Amr; Khalid; ‘Abdullah; Johannes; of these the first three named above spoke to the apostle. They were Christians according to the Byzantine rite, though they differed among themselves in some points, saying He is God; and He is the son of God; and He is the third person of the Trinity, which is the doctrine of Christianity. They argue that he is God because he used to raise the dead, and heal the sick, and declare the unseen; and make clay birds and then breathe into them, so that they flew away; and all this was by the command of God Almighty, ‘We will make him a sign to men.’ They argue that he is son of God in that they say he had no known father; and he spoke in the cradle and this is something that no child of Adam has ever done. They argue that he is the third of three in that God says: We have done, We have commanded, We have created and We have decreed, and they say, If He were one he would have said I have done, I have created, and so on, but He is He and Jesus and Mary. Concerning all these assertions the Quran came down. (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], pp. 271-272)

Muqātil ibn Sulaymān

[…] the Nasṭūriyya say, “‘Īsā is the son of Allāh”; and the Mār Ya’qūbiyya say: “Allāh is the Messiah son of Maryam”; and the ‘Ibādat al-Malik [Byzantines] say that Allāh, powerful and exalted, is the third of three—he is a god, ‘Īsā is a god, and Maryam is a god, making Allāh weak (fatara IV), blessed and almighty. On the contrary, Allāh is one God, and ‘Īsā is a servant of Allāh and his prophet as Allāh, praise him, described himself: “One, ṣamad, he does not give birth, he is not born, and no one is equal to him.” (Tafsīr Muqātil ibn Sulaymān, Q. 5:15, Volume I, pp. 462-463, translated by Gordon Nickel)

Al-Zamakhshari

The (word) three is the predicate to an understood subject. If one accepts the Christian view that God exists in one nature (jauhar) with three divine persons, namely the Father, the Son, and the Holy Spirit, and (if one accept) the opinion that the person of the Father represents (God’s) being (dhat), the person of the Son represents (his) knowledge (‘ilm), and the person of the Holy Spirit represents (his) life (hayat), then one must supply the subject as follows: ‘God is three(fold).’ Otherwise, one must supply (the subject) thus: ‘The gods are three.’ ACCORDING TO THE EVIDENCE OF THE QUR’AN, the Christians maintain that God, Christ, and Mary are three gods, and that Christ is the child of God by Mary, AS GOD SAYS (in the Qur’an): ‘O Jesus son of Mary, didst thou say unto men: “Take me and my mother as gods, apart from God”?’ (Sura 5:116), or: ‘The Christians say: “The Messiah is the Son of God”’ (Sura 9:30). Moreover, it is well known that the Christians maintain that in Jesus are (combined) a divine nature derived from the Father and a human nature derived from his mother… At the same time these words exclude (the Christian view) that Jesus had with God the usual relationship between sons and (their) fathers… (Helmut Gätje, The Qur’an and its Exegesis [Oneworld Publications, 1996], pp. 126-127)

Al-Tabari

The saying in the understanding of His word: {they do blaspheme who say Allah is the third of three} and this is also news from Allah concerning another group of the Israelites whom (Allah) described their character in the forgoing verses when he (Allah) sent them a problem after they believed that they would not have problems and no harm when they blasphemed their Lord and associated (with him): Allah is the third of three. And this is a saying of many Christians before the splitting into Jacobites and Melkites and Nestorians, and they used to say as we have been told: The eternal God is one in essence who exists in three persons: Father begetter but is not begotten, and Son begotten but not begetter, and a wife following between them. And folks from among the interpreters said concerning our saying that he (Allah) intended with the verse the Christians. Reference to those who said that:

9596 – Muhammad bin al-Hussain told us, he said: Ahmad bin al-Mufaddal transmitted, he said: Isbat transmitted, from al-Suddi: {they do blaspheme who say Allah is the third of three} He said: The Christians said: He is the Messiah and his mother, just like the saying of Allah the exalted: {did you say to humanity take me and my mother as gods besides Allah?} (5:116)… (Tafsir al-Tabari, Q. 5:73)

Ibn Kathir

<Say not: “Three!”> do not elevate `Isa and his mother to be gods with Allah. Allah is far holier than what they attribute to Him. In Surat Al-Ma’idah (chapter 5), Allah said…

<Surely, disbelievers are those who said: “Allah is the third of the three.” But there is none who has the right to be worshipped but One God.> Allah said by the end of the same Surah…

<And (remember) when Allah will say (on the Day of Resurrection): “O `Isa, son of Maryam! Did you say unto men: ‘Worship me’”> and in its beginning…

<Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam.> The Christians, may Allah curse them, have no limit to their disbelief because of their ignorance, so their deviant statements and their misguidance grows. Some of them believe that `Isa is Allah, some believe that he is one in a trinity and some believe that he is the son of Allah. Their beliefs and creeds are numerous and contradict each other, prompting some people to say that if ten Christians meet, they would end up with eleven sects! (Tafsir Ibn Kathir, Q. 4:171 https://www.alim.org/quran/tafsir/ibn-kathir/surah/4/171)

<Surely, they have disbelieved who say: “Allah is the third of three.”> Mujahid and several others said that this Ayah was revealed about the Christians in particular. As-Suddi and others said that this Ayah was revealed about taking `Isa and his mother as gods besides Allah, thus making Allah the third in a trinity. As-Suddi said, “This is similar to Allah’s statement towards the end of the Surah…

<And (remember) when Allah will say: “O `Isa, son of Maryam! Did you say unto men: `Worship me and my mother as two gods besides Allah’ He will say, “Glory be to You!”> [5:116]. Allah replied…

<But there is no god but One God.> meaning there are not many worthy of worship but there is only One God without partners, and He is the Lord of all creation and all that exists… (Ibid., Q. 5:73 https://www.alim.org/quran/tafsir/ibn-kathir/surah/5/72)

`Isa is Allah’s Servant and His Mother is a Truthful Believer

Allah said…

<The Messiah, son of Maryam, was no more than a Messenger; many were the Messengers that passed away before him.> `Isa is just like the previous Prophets, and he is one of the servants of Allah and one of His honorable Messengers. Allah said in another Ayah…

<He [`Isa] was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel.> Allah said next…

<His mother was a Siddiqah> for she believed in Allah with complete trust in Him. This is the highest rank she was given, which proves that she was not a Prophet. Allah said next…

<They both used to eat food> needing nourishment and to relieve the call of nature. Therefore, they are just servants like other servants, not gods as ignorant Christian sects claim, may Allah’s continued curses cover them until the Day of Resurrection… (Ibid., Q. 5:75)

Al-Jalalayn

O People of the Scripture, the Gospel, do not go to extremes, do not go beyond the bounds, in your religion and do not say about God except, the saying of, the truth, such as exalting Him above any associations with a partner or a child: the Messiah, Jesus the son of Mary, was only the Messenger of God, and His Word which He cast to, [which] He conveyed to, Mary, and a spirit, that is, one whose spirit is, from Him: he [Jesus] is here attached to God, exalted be He, as an honouring for him, and not as you claim, that he is the son of God, or a god alongside Him, or one of three, because one that possesses a spirit is compound, while God transcends being compound and the attribution of compounds to Him. So believe in God and His messengers, and do not say, that the gods are, ‘Three’, God, Jesus and his mother. Refrain, from this and say what, it is better for you, [to say], which is the profession of His Oneness. Verily, God is but One God. Glory be to Him, transcending [the possibility], that He should have a son! To Him belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and such sovereignty is not compatible with [that] prophethood [of Jesus]. God suffices as a Guardian, a Witness to this. (Tafsir al-Jalalayn, Q. 4:171)

They are indeed disbelievers those who say, ‘God is the third of three’, gods, that is, He is one of them, the other two being Jesus and his mother, and they [who claim this] are a Christian sect; when there is no god but the One God. If they do not desist from what they say, when they declare a trinity, and profess His Oneness, those of them who disbelieve, that is, [those] who are fixed upon unbelief, shall suffer a painful chastisement, namely, the Fire. (Ibid., Q. 5:73)

FURTHER READING

DEBATE CHALLENGE TO MUSLIM METAPHYSICIAN PT. 1

DEBATE CHALLENGE TO MUSLIM METAPHYSICIAN PT. 1B

DEBATE CHALLENGE TO MUSLIM METAPHYSICIAN PT. 2

The following material was compiled by William Albrecht.

The Sub Tuum Praesidium (250)

petitions:

“O Mother of God: do not despise our petitions in time of trouble: but rescue us from dangers, only pure, only blessed one.”

The Anaphoras of Coptic/Egyptian Basil (300s)

In its oldest Sahidic manuscript has the following within a Litany: “…the holy and glorious Mary, Theotokos (Mother of God), and by her prayers have mercy on us all…”

Gregory the Wonderworker (200s)

But we, O my friends, resorting to the garden of the Saviour, let us praise the Holy Virgin; saying along with the angels in the language of Divine grace, “Rejoice thou and be glad.” For from her first shone forth the eternally radiant light, that lighteth us with its goodness.

The Holy Virgin is herself both an honourable temple of God and a shrine made pure, and a golden altar of whole burnt offerings. By reason of her surpassing purity [she is] the Divine incense of oblation ( = προθέσεως), and oil of the holy grace, and a precious vase bearing in itself the true nard; [yea and] the priestly diadem revealing the good pleasure of God, whom she alone approacheth holy in body and soul. [She is] the door which looks eastward, and by the comings in and goings forth the whole earth is illuminated. The fertile olive from which the Holy Spirit took the fleshly slip (or twig) of the Lord, and saved the suffering race of men. She is the boast of virgins, and the joy of mothers; the declaration of archangels, even as it was spoken: “Be thou glad and rejoice, the Lord with thee”; and again, “from thee”; in order that He may make new once more the dead through sin.

Great is the mystery. Thou hast learned, O Mary, that which till now was hidden from angels. Thou hast known that which deaf prophets and patriarchs heard not; and thou hast heard that which the choirs of the God-clad were not ever held worthy to hear. David and Isaiah, and all the prophets foretold in their preaching about the Lord’s becoming man. But do thou alone, O Holy Virgin, receive the mystery unknown by them, and learn and be not perplexed as to how this shall be unto thee. For He that fashioned man out of virgin soil, the Selfsame shall even now do as. He will for the salvation of His creature.

The Homily of St. Gregory the Wonder-worker, concerning the Holy Mother of God, ever-virgin

Gregory of Nazianzen (300s)

THE VIRGIN JUSTINA CALLS UPON MARY

There once lived a virgin of noble ancestry, endowed with the most perfect manners. Hear ye and exult, O virgins, and all who honor modesty and love purity. For this story is an elegy to both categories. The virgin, Justina, was extraordinarily beautiful to behold. Of her divine David sings together with us, saying: “The daughter of the king is clothed in beauty” (Ps 45:14). True spouse of Christ, hidden beauty, living image of God, inviolate sanctuary erected to the Godhead, inaccessible sacred ground, enclosed garden, sealed fountain (thus Solomon also adds something), reserved for Christ alone.

But pure and divine souls are quick to discover in this the sport of the devil, even though he is very subtle in deceiving and various in his attacks. Thus the maid, as soon as she noticed the presence of evil and sensed the threat, what did she do and what method did she oppose to the artifice of the evil one? Despairing of all other remedies, she took refuge in God…

Recalling these and other circumstances and imploring the Virgin Mary to bring her assistance, since she, too, was a virgin and had been in danger, she entrusted herself to the remedy of fasting and sleeping on the ground. —Gregory Nazianzen, Sermon 24, 9-11; PG 35, 1177 C-1181 A

Methodius (AD 305)

“While the old man [Simeon] was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy Mother of God now manifestly fulfilled” (Oration on Simeon and Anna 7 [A.D. 305]).

“Hail to you forever, you virgin Mother of God, our unceasing joy, for unto you do I again return. . . . Hail, you fount of the Son’s love for man. . . . Wherefore, we pray you, the most excellent among women, who boast in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate your memory, which will ever live, and never fade away”

Theodotus of Ancyra (400s)

Hail, our desirable gladness;

Hail, O rejoicing of the churches;

Hail, O name that breathes out sweetness;

Hail, face that radiates divinity and grace;

Hail, most venerable memory;

Hail, O spiritual and saving fleece;

Hail, O Mother of unsetting splendor, filled with light;

Hail, unstained Mother of holiness;

Hail, most limpid font of the lifegiving wave;

Hail, new Mother, workshop of the birth.

Hail, ineffable Mother of a mystery beyond understanding;

Hail, new book of a new scripture, of which, as Isaiah tells, angels and men are faithful witnesses.

Hail, alabaster jar of sanctifying ointment;

Hail, best trader of the coin of virginity;

Hail, creature embracing your Creator;

Hail, little container containing the Uncontainable.

HOMILY 4

St. Cyril of Alexandria (400s)

“Hail to thee Mary, Mother of God, to whom in towns and villages and in island were founded churches of true believers”

“Hail, Mary, you are the most precious creature in the whole world; hail, Mary, uncorrupt dove; hail, Mary, inextinguishable lamp; for from you was born the Sun of justice…through you, every faithful soul achieves salvation.” Cyril of Alexandria, Homily 11 at Ephesus

Basil of Seleucia (400s)

“O Virgin all holy, he who has said of you all that is honorable and glorious has not sinned against the truth, but remains unequal to your merit. Look down upon us from above and be propitious to us. Lead us in peace and having brought us without shame to the throne of judgment, grant us a place at the right hand of your Son, that we may borne off to heaven and sing with angels to the uncreated, consubstantial Trinity” Basil of Seleucia, THEO 187 PG 85:452

Antipater of Bostra (400s)

“Hail you who acceptably intercedes as a Mediatress for mankind.” (In S Joannem Bapt; PG 85:1772C

Severus of Antioch (early 500s)

We implore her who is the birthgiver of God and pray her to intercede for us, she who is honored by all the saints. Oettoco 18

Romanos the Singer, the BVM replies: (500s)

“Cease your laments; I will make myself your advocate in my Son’s presence. Meanwhile, no more sadness, because I have brought joy to the world. For it is to destroy the kingdom of sorrow that I have come into the world: I full of grace … Then curb your tears; accept me as your mediatrix in the presence of him who was born from me, because the author of joy is the God generated before all ages. Remain calm; be troubled no longer: I come from him, full of grace.” Romanos the Singer, On Christmas 2,10-11(ante AD 560), in MCF,327

Romanos on Christmas (500s)

Tell me, my Child, how were you planted in me, and how were you formed in me? I see you, O my womb, and I am stunned. My bosom is full of milk, and I am not married. I see you wound about with swaddling clothes and perceive that the seal of my virginity is still intact, for it was you that kept it intact, when you deigned to be born, my little Child, God before all ages! High King, what do you have in common with our sorrows? Creator of heaven, why do you come among the inhabitants of earth? Were you taken with desire for a cave? Are you in love with a manger?

Theoteknos of Livias, (500s)

“Raised to heaven, she remains for the human race an unconquerable rampart, interceding for us before her Son and God.” Dormition/Assumption Homily

D.):

Jacob of Serug (500s)

717 On this day Adam rejoices and Eve his wife,

because their daughter rests in the place where they are gathered.

On this day the righteous Noah and Abraham rejoice

that their daughter has visited them in their dwelling-place.

On this day Jacob, the honourable old man, rejoices

that the daughter who sprouted from his root has called him to life.

She wove a beautiful crown and set it on her sublime head

on which valuable pearls were laid.

The name of Christ the King who was crucified on Golgotha,

grants life and sheds forth mercy on the one who invokes Him.

And also on me a sinner who is not capable of praising her,

the Mother of mercy, who brought You forth in the flesh.

O Son of God, by her prayers make your peace to dwell

in heaven, in the depths, and among all the counsels of her sons.

Make wars to cease, and remove trials and plagues;

bestow calm and tranquillity on seafarers.

Heal the infirm, cure the sick, fill the hungry;

be a Father to orphans whom death has left destitute.

In your pity, drive out devils who harass mankind,

and exalt your Church to the four quarters of the globe, that it may sing your praise.

Watch over priests and purify ministers;

be a guardian of old age and youth.

O Bridegroom Christ, to you be praise from every mouth,

and on us be mercy at all times. Amen, Amen. -On the Dormition of Mary, the Mother of God

Fulgentius: (500s)

“Come, virgins, to the Virgin Mary; you who are conceiving, to her who conceived; you who are giving birth, to her who gave birth; mothers, to me Mother; you who nurse, to her who nursed; maids, to the Maid. For Mary passed through all these courses of nature, in order that she may come to the aid of all women who come to her, and thus restore the whole race of women who come to her.”Sermo de laudibus Mariae

Coptic Ostraca (AD 600)

“Hail Mary full of grace, the Lord is with thee; blessed art thou amongst women and blessed is the fruit of thy womb, because thou didst conceive Christ, the Son of God, the Redeemer of our souls”

Germanus of Constantinople (700S)

Homily For the Liberation of Constantinople

May the Ever-Virgin—radiant with divine light and full of grace, mediatrix first through her supernatural birth and now because of the intercession of her maternal assistance—be crowned with never-ending blessings. . . seeking balance and fittingness in all things, we should make our way honestly, as sons of light.

I will build you up as a rampart for the world, as a bridge for those tossed about by the tides, as an ark for those who are saved, as a staff for those who are led by the hand, as the intercessor for sinners, and as the ladder that can conduct men to heaven. Homily 3 on the Dormition

Ave Maris Stella (700s)

Ave maris stella,

Dei Mater alma,

atque semper virgo

felix coeli porta.

Sumens illud ave

Gabrielis ore,

Funda nos in pace,

Mutans Evae nomen

Hail, Star of the Sea,

dear Mother of God

and always virgin,

the happy gate to heaven.

While taking that AVE

From the lips of Gabriel,

Ground us in peace,

By turning around EVA’s name

John of Damascene (700s)

“We today also remain near you, O Lady. Yes, I repeat, O Lady, Mother of God and Virgin. We bind our souls to your hope, as to a most firm and totally unbreakable anchor, consecrating to you mind, soul, body, and all our being and honoring you, as much as we can, with psalms, hymns, and spiritual canticles.” Homily 1 on the Dormition, 14
 

Ambrose Autpert (700s)

“Let us entrust ourselves with all our soul’s affection to the intercession of the Blessed Virgin: let us all, with all our strength, beg her patronage, that, at the moment when on earth we surround her with our suppliant homage, she herself may deign in heaven to commend us with fervent prayer. For without any doubt she who merited to bring ransom for those who needed deliverance, can more than all the saints benefit by her favor those who have received deliverance” Assumption of the Virgin, PL 39:2134