These are the notes for my debate with Stacy Turbeville, “Is Unitarianism Biblical?”

SINGULAR NOUNS/PRONOUNS/VERBS/PARTICIPLES USED FOR CORPORATE ENTITIES

The Holy Bible will often employ the singular in references to a multitude of individuals that form a solidarity, a corporate body so to speak. What this shows is that the use of the singular doesn’t prove that God is a singular Person.

FIRST EXAMPLE

“The hand of God was also on Judah to give them one heart (leb echad) to do what the king and the princes commanded by the word of Yahweh.” 2 Chronicles 30:12 LSB

SECOND EXAMPLE

“Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up (ya’aleh – third person imperfect masculine singular verb) for us against the Canaanites (hakkana’ani – masculine singular noun) first, to fight against them? And the Lord said, Judah shall go up (ya’aleh – third person imperfect masculine singular verb): behold, I have delivered the land into HIS hand. And Judah SAID (way’yomer – third person imperfect masculine singular verb) unto Simeon HIS brother, Come up (‘aleh – masculine singular imperative verb) with ME into MY lot, that we may fight against the Canaanites (ba·kana‘ani – singular masculine noun); and I likewise will go with THEE into THY lot. So Simeon went with HIM. And Judah went up (wayya’al – third person imperfect masculine singular verb); and the Lord delivered the Canaanites (hakkana’ani – masculine singular noun) and the Perizzites (wahapparizzi – masculine singular proper noun) into their hand: and they slew of them in Bezek ten thousand men (‘ish – masculine singular noun).” Judges 1:1-4 Authorize King James Version (AV)

THIRD EXAMPLE

“Let Israel (masculine singular proper noun) hope (yahel – masculine singular imperative verb) in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel (masculine singular proper noun) from all (mikkol – masculine singular construct) HIS iniquities (awonota – third person masculine singular verb).” Psalm 130:7-8

FOURTH & FIFTH EXAMPLES

“Now may our God and Father himself, AND our Lord Jesus, direct (kateuthynai) our way to you;” 1 Thessalonians 3:11

In the following text, Paul mentions Christ ahead of the Father!

“Now may our Lord Jesus Christ himself, and God our Father, who loved (ho agapeesas) us and gave (dous) us eternal comfort and good hope through grace,comfort (parakalesai) your hearts and establish them in every good work and word.” 2 Thessalonians 2:16-17

The verbs employed in both of the aforementioned passages are all singular, even though the Apostle ascribes these actions to both God and Christ. I.e., Paul has just prayed to the Father and the Son to direct and give love and comfort to the believers he writes, by invoking them together through the use of singular verbs.   

What this shows is that, for this inspired envoy, the actions of God and Christ are one and the same, not because they are the same Person but because they are one and the same God!

SIXTH EXAMPLE

“Yet now hear, O Jacob my servant; and Israel, whom I have chosen: thus saith the Lord that made THEE, and formed THEE from the womb, which will help THEE; Fear not, O Jacob, my servant; and THOU, Jesurun, WHOM I have chosen… Remember these, O Jacob and Israel; for THOU art my servant: I have formed THEE; THOU art my servant: O Israel, THOU shalt not be forgotten of me. I have blotted out, as a thick cloud, THY transgressions, and, as a cloud, THY sins: return unto me; for I have redeemed THEE.” Isaiah 44:1-2, 21-22 AV

SEVENTH EXAMPLE

“But THOU, Israel, art my servant, Jacob WHOM I have chosen, the seed of Abraham my friend. THOU WHOM I have taken from the ends of the earth, and called THEE from the chief men thereof, and said unto THEE, THOU art my servant; I have chosen THEE, and not cast THEE away. Fear THOU not; for I am with THEE: be not dismayed; for I am THY God: I will strengthen THEE; yea, I will help THEE; yea, I will uphold THEE with the right hand of my righteousness. Behold, all they that were incensed against THEE shall be ashamed and confounded: they shall be as nothing; and they that strive with THEE shall perish. THOU shalt seek them, and shalt not find them, even them that contended with THEE: they that war against THEE shall be as nothing, and as a thing of nought. For I the Lord THY God will hold THY right hand, saying unto THEE, Fear not; I will help THEE. Fear not, THOU worm Jacob, and ye men of Israel; I will help THEE, saith the Lord, and THY redeemer, the Holy One of Israel. Behold, I will make THEE a new sharp threshing instrument having teeth: THOU shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. THOU shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and THOU shalt rejoice in the Lord, and shalt glory in the Holy One of Israel.” Isaiah 41:8-16 Authorized King James Version (AV)

“But now thus saith the Lord that created THEE, O Jacob, and he that formed THEE, O Israel, Fear not: for I have redeemed THEE, I have called THEE by THY name; THOU art mine. When THOU passest through the waters, I will be with THEE; and through the rivers, they shall not overflow THEE: when THOU walkest through the fire, THOU shalt not be burned; neither shall the flame kindle upon THEE. For I am the Lord THY God, the Holy One of Israel, THY Saviour: I gave Egypt for THY ransom, Ethiopia and Seba for THEE. Since THOU wast precious in my sight, THOU hast been honourable, and I have loved THEE: therefore will I give men for THEE, and people for THY life. Fear not: for I am with THEE: I will bring THY seed from the east, and gather THEE from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name: for I have created HIM for my glory, I have formed HIM; yea, I have made HIM… But THOU hast not called upon me, O Jacob; but THOU hast been weary of me, O Israel. THOU hast not brought me the small cattle of THY burnt offerings; neither hast THOU honoured me with THY sacrifices. I have not caused THEE to serve with an offering, nor wearied THEE with incense. THOU hast bought me no sweet cane with money, neither hast THOU filled me with the fat of thy sacrifices: but THOU hast made me to serve with THY sins, THOU hast wearied me with THINE iniquities. I, even I, am he that blotteth out THY transgressions for mine own sake, and will not remember THY sins. Put me in remembrance: let us plead together: declare THOU, that THOU mayest be justified. THY first father hath sinned, and THY teachers have transgressed against me. Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.” Isaiah 43:1-7, 22-28 AV

EIGHTH EXAMPLE

“Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for THOU shalt no more be called tender and delicate. Take the millstones, and grind meal: uncover THY locks, make bare the leg, uncover the thigh, pass over the rivers. THY nakedness shall be uncovered, yea, THY shame shall be seen: I will take vengeance, and I will not meet THEE as a man. As for our redeemer, the Lord of hosts is his name, the Holy One of Israel. Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for THOU shalt no more be called, The lady of kingdoms. I was wroth with my people, I have polluted mine inheritance, and given them into THINE hand: THOU didst shew them no mercy; upon the ancient hast thou very heavily laid THY yoke. And THOU saidst, I shall be a lady for ever: so that THOU didst not lay these things to THY heart, neither didst remember the latter end of it. Therefore hear now this, THOU that art given to pleasures, that dwellest carelessly, that sayest in THINE heart, I am, and none else beside ME; I shall not sit as a widow, neither shall I know the loss of children: but these two things shall come to THEE in a moment in one day, the loss of children, and widowhood: they shall come upon THEE in their perfection for the multitude of THY sorceries, and for the great abundance of THINE enchantments. For THOU hast trusted in THY wickedness: THOU hast said, None seeth me. THY wisdom and THY knowledge, it hath perverted THEE; and THOU hast said in THINE heart, I am, and none else beside me. Therefore shall evil come upon THEE; THOU shalt not know from whence it riseth: and mischief shall fall upon THEE; THOU shalt not be able to put it off: and desolation shall come upon THEE suddenly, which THOU shalt not know. Stand now with THINE enchantments, and with the multitude of THY sorceries, wherein THOU hast laboured from THY youth; if so be THOU shalt be able to profit, if so be THOU mayest prevail. THOU art wearied in the multitude of THY counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save THEE from these things that shall come upon THEE. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. Thus shall they be unto THEE with whom THOU hast laboured, even THY merchants, from THY youth: they shall wander every one to his quarter; none shall save THEE.” Isaiah 47:1-15 AV

NINTH EXAMPLE

“Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. For they call themselves of the holy city, and stay themselves upon the God of Israel; the Lord of hosts is his name. I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. Because I knew that THOU art obstinate, and THY neck is an iron sinew, and THY brow brass; I have even from the beginning declared it to THEE; before it came to pass I shewed it THEE: lest THOU shouldest say, MINE idol hath done them, and MY graven image, and MY molten image, hath commanded them. THOU hast heard, see all this; and will not ye declare it? I have shewed THEE new things from this time, even hidden things, and THOU didst not know them. They are created now, and not from the beginning; even before the day when THOU heardest them not; lest THOU shouldest say, Behold, I knew them. Yea, THOU heardest not; yea, THOU knewest not; yea, from that time that THINE ear was not opened: for I knew that THOU wouldest deal very treacherously, and wast called a transgressor from the womb. For my name’s sake will I defer mine anger, and for my praise will I refrain for THEE, that I cut THEE not off. Behold, I have refined THEE, but not with silver; I have chosen THEE in the furnace of affliction. For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. HEARKEN UNTO me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.” Isaiah 48:1-12 AV

PLURAL PRONOUNS/VERBS/PARTICIPLES/ADJECTIVES USED FOR GOD

Remarkably, the Holy Bible actually ascribes plural pronouns, participles, verbs, etc., to the one true God. Hence, whereas the use of the singular does not necessarily mean that God is unipersonal, the employment of the plural, on the other hand, does show that he is a multi-Personal Being.

FIRST EXAMPLE

“For God knows (ki yode’a elohim) that in the day you eat of it your eyes will be opened, and you will be like God (ke’lohim), knowing (yoda’e) good and evil.” Genesis 3:5

The verb “knowing” is a plural participle modifying the noun Elohim. Thus, a more literal translation would read, “you will be like Gods/divine beings who know good and evil.” This is further supported by what God says later on in the same text:

“Then the Lord God said, ‘Behold, the man has become like one of US, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever”— therefore the Lord God sent him out of the garden of Eden to till the ground from which he was taken.’” Genesis 3:22-23

SECOND EXAMPLE

“Now the whole earth had one language and few words. And as men migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, ‘Come, let US make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. Then they said, ‘Come, let US build ourselves a city, and a tower with its top in the heavens, and let US make a name for OURSELVES, lest WE be scattered abroad upon the face of the whole earth.’ And the Lord came down (wayyerred YHWH) to see the city and the tower, which the sons of men had built. And the Lord said, ‘Behold, they are one people, and they have all one language; and this is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. Come, let US go down (nerada), and there confuse (wanabala) their language, that they may not understand one another’s speech.’ So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused (balal) the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.” Genesis 11:1-9

Nerada is the plural form of yarad and nabala is the plural of balal. Here, Yahweh describes his actions of coming down and scattering the peoples by himself in the plural. Yahweh’s use of the plural (“Come, let us go down and there confuse…”) is obviously meant to parallel the language of the multitude (“Come, let us…”). The major difference between these two parties is that whereas the people at Babel consisted of a multitude of separate and distinct human beings, Yahweh, on the other hand, is a singular Being who exists as a community of divine Persons within himself.

THIRD EXAMPLE

“And when God (Elohim) caused me to wander (hita’u) from my father’s house, I said to her, ‘This is the kindness you must do me: at every place to which we come, say of me, He is my brother.’” Genesis 20:13

The verb hita’u, translated “cause to wander”, is the plural of ta`ah. The text can therefore be translated as, “When Gods (Elohim), they caused me to wander from my father’s house.”

FOURTH EXAMPLE

“and there he built an altar and called the place El-bethel, because there God (Elohim) had revealed himself (nigelu) to him when he fled from his brother.” Genesis 35:7

The verb that modifies the noun God (Elohim) is nigelu (revealed), which is plural for galah. Thus, the verse literally reads, “Gods, They revealed themselves to him.”

FIFTH EXAMPLE

“For what great nation is there that has a god so near (Elohim qarobim) to it as the Lord our God is to us, whenever we call upon him?” Deuteronomy 4:7

The adjective qarobim is the plural form of qarob. The verse can thus be translated as, “gods who are so near.” The text is likening Yahweh to gods who are nearby their people to save and protect. The passage is basically saying that, unlike the other nations, the Israelites have been privileged to have their Gods nearby to answer them anytime they call on them.

SIXTH EXAMPLE

“But Joshua said to the people, ‘You are not able to serve the LORD, for he is a holy God (Elohim Qadoshim hu). He is a jealous God; he will not forgive your transgressions or your sins.’” Joshua 24:19

The word translated as “Holy” is the plural adjective qadoshim (“Holy Ones”). The passage can, therefore, be rendered as, “Gods, the Holy Ones is he.”

SEVENTH EXAMPLE

“And who is like your people Israel, the one nation on earth whom God went (halaku Elohim) to redeem to be his people, making himself a name and doing for them great and awesome things by driving out before your people, whom you redeemed for yourself from Egypt, a nation and its gods?” 2 Samuel 7:23

The words, “God went,” are in the plural and literally reads, “Gods, they went to redeem.”

EIGHTH EXAMPLE

“Mankind will say, ‘Surely there is a reward for the righteous; surely there is a God (Elohim) who judges (shophetim) on earth.’” Psalm 58:11

David uses the plural shophetim, which if we were to translate it literally would say, “Gods, They judge the earth.”

NINTH EXAMPLE

“I have not learned wisdom, nor have I knowledge of the Holy One (qadoshim). Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is his name, and what is his son’s name? Surely you know! Proverbs 30:3-4

Qadoshim in verse 3 is a plural adjective, and is translated as such in the NRSV:

“I have not learned wisdom, nor have I knowledge of the holy ones.”

Agur speaks of how terribly ignorant he is of the Holy Ones, and then goes on to mention the incomprehensible acts of God and his Son. This basically establishes that qadoshim here is a numerical plural since Agur clearly refers to two distinct entities, e.g., God and his Son who shares in his Father’s sovereignty and incomprehensibility.

FINAL EXAMPLES

“But none says, ‘Where is God my Maker (`osay), who gives songs in the night,’” Job 35:10

The word ‘osay is the plural participle of asa’ and literally means, “my Makers.”

“Let Israel be glad in his Maker (`osayw); let the children of Zion rejoice in their King!” Psalm 149:2

The text literally says “his Makers” because ‘osayw is a plural participle.

“Remember also your Creator (bora’eyka) in the days of your youth, before the evil days come and the years draw near of which you will say, ‘I have no pleasure in them’;” Ecclesiastes 12:1

Bora’eyka is a plural participle, which is literally, “your Creators.”

“For your Maker (`osayika) is your Husband (bo`alayika), the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called.” Isaiah 54:5

The word `osayik is the plural participle of asa’ and bo`alayika is the plural noun form of baal, and can, therefore, be read, “For your Makers are your Husbands.”

None of these references can be simply brushed aside as cases of the plural of majesty since the OT provides additional evidence that the inspired writers knew that there was more than one Divine Person responsible for creating and making all things.

For instance, the OT emphatically testifies that God used his Spirit to create and give life to the entire creation:

“The Spirit of God (rucha el) has made me, and the Breath of the Almighty gives me life.” Job 33:4

“By his Spirit (barucho) the heavens were made fair; his hand pierced the fleeing serpent.” Job 26:13

“As God lives, who has taken away my right, and the Almighty, who has made my soul bitter; as long as my breath is in me, and the Spirit of God (warucha eloha) is in my nostrils; my lips will not speak falsehood, and my tongue will not utter deceit.” Job 27:2-4

“If he should take back his Spirit (rucho) to himself, and gather to himself his Breath, all flesh would perish together, and man would return to dust.” Job 34:14-15

God’s Holy Spirit is also responsible for replenishing the earth and reviving or resurrecting the dead:

“For the palace will be forsaken, the populous city deserted; the hill and the watchtower will become dens for ever, a joy of wild asses, a pasture of flocks; until the Spirit (rucha) is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest.” Isaiah 32:14-15

“When you hide your face, they are dismayed; when you take away their spirit, they die and return to their dust. When you send forth your Spirit (ruchaka), they are created; and you renew the face of the ground.” Psalm 104:29-30

“Therefore prophesy and say to them: ‘This is what the Sovereign LORD says: My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. Then you, my people, will know that I am the LORD, when I open your graves and bring you up from them. I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.’” Ezekiel 37:12-14

Interestingly, not only do the OT writers affirm that God used his Spirit to create and fashion all things, they further testify that God also employed his Word to do so:

“By the Word of the LORD the heavens were made, and all their host by the Breath/Spirit (ubarucha) of his mouth.” Psalm 33:6

Make sure to read the following posts for the evidence that YHWH’s Angel and the Holy Spirit are two distinct divine Persons, and other related issues which refute Unitarianism:

YHVH’S DIVINE ANGEL AND ETERNAL SPIRIT

CREATED ANGELIC BEINGS AS JEHOVAH GOD?

OT Proof That Echad Does Not Point to God Being Uni-Personal

SCHOLARS AND THE 2 POWERS IN HEAVEN

Rabbinic Judaism and the Plurality of God

RAPE AND ADULTERY

The God of Moses expressly prohibited the Israelites from raping captive women, especially those who were still married. Rather, God commanded that if a man found a woman among the captives he was to honor her by marrying her after giving her a full month to mourn the loss of family members:

“If you go out to battle against your enemies, and Yahweh your God gives them over into your hands and you take them away captive, and see among the captives a beautiful woman and set your affection on her and would take her as a wife for yourself, then you shall bring her home to your house, and she shall shave her head and trim her nails. She shall also remove the clothes of her captivity and shall remain in your house and weep for her father and mother a full month; and after that you may go in to her and be her husband, and she shall be your wife. And it will be that, if you do not desire her, then you shall let her go wherever she wishes; but you shall certainly not sell her for money; you shall not mistreat her because you have humbled her.” Deuteronomy 21:10-14

Besides it being a sign of mourning, it seems evident that the woman shaving off her hair would serve as a deterrent for the man who may have merely lusted after, and not loved, his captive. By seeing this woman shaven for a full month this would ensure that the man was marrying her out of love, and not due to his sexual cravings.

What makes this command all the more remarkable in light of its historical and cultural context is that the women must be set free, and not sold off as slaves, in cases where the men ended up divorcing them.

Now contrast with the god of Muhammad who permitted Muhammad and his followers to not only rape captive women, but also to do so with any married women whom they captured in war. Allah further permitted the women to be sold off slave as chattel:  

Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise. S. 4:24 Hilali-Khan

Here’s the “historical” background for the “revelation” of this wicked, satanic verse:  

9) Chapter: It is permissible to have intercourse with a female captive after it is established that she is not pregnant, and if she has a husband, THEN HER MARRIAGE IS ANNULLED WHEN SHE IS CAPTURED

Abu Sa’id al-Khudri reported that at the Battle of Hanain Allah’s Messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah’s Messenger seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that: “And women already married, except those whom your right hands possess (iv. 24)” (i.e. they were lawful for them when their ‘Idda period came to an end).

Reference: Sahih Muslim 1456a

In-book reference: Book 17, Hadith 41

USC-MSA web (English) reference: Book 8, Hadith 3432 (sunnah.com https://sunnah.com/muslim:1456a; bold and capital emphasis mine)

Abu Said al-Khudri said: The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, ‘And all married women (are forbidden) unto you save those (captives) whom your right hands possess’. That is to say, they are lawful for them when they complete their waiting period.

Grade: SAHIH (Al-Albani) (Sunan Abu Dawud, Volume 2, Number 2150 https://sunnah.com/abudawud/12/110; bold emphasis mine)

It is narrated on the authority of Abu Sa’id Al-Khudri that he said: We got female captives from Awtas who had husbands. It seemed that some of the companions of the Messenger of Allah felt it difficult upon themselves to have sexual relations with them on account of their husbands are from the infidels. We asked The Messenger of Allah about that thereupon Aallah revealed (what means): {Also (forbidden for marriage) are the married women, except those whom your right hand possess}. By this, they became lawful for us (once the term of their ‘iddah elapsed). [Abu Dawud; At-Tirmidhi and An-Nasa’i]

It is narrated on the authority of Ibn ‘Abbas that he said: When it was the day of Hunayn (battle) and Allah Almighty helped the Muslims conquer Hunayn, the Muslims got female captives from the people of the Scripture. If a man liked to have sexual intercourse with any woman (of them whom his right hand possessed) SHE WOULD SAY TO HIM: “I HAVE A HUSBAND”. The Messenger of Allah was asked about that, thereupon Allah revealed this Qur’anic Verse. [Al-Tabarani] (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. 101-102; capital emphasis mine)

And forbidden to you are wedded women those with spouses that you should marry them before they have left their spouses be they Muslim free women or not; save what your right hands own of captured slave girls whom you may have sexual intercourse with even if they should have spouses among the enemy camp but only after they have been absolved of the possibility of pregnancy after the completion of one menstrual cycle… (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)

Instead of telling his murdering thugs that they were right for feeling uncomfortable about having sex with captives whose husbands were still alive, Muhammad and his god encouraged this grossly immoral and perverted act by permitting Muslim men to rape any and all married women whom they had enslaved.

In other words, Muhammad and his deity allow Muhammadans to not only attack and murder unsuspecting folks, but also to capture married women, rape them and then sell them off as property!

Just as shocking is the fact that Muhammad and his companions are reported to have taught that Allah has actually predetermined and fixed all the rape and adultery that must necessarily take place!

Narrated Ibn ‘Abbas:

I did not see anything so resembling minor sins as what Abu Huraira said from the Prophet, who said, “Allah has written for the son of Adam his INEVITABLE share of adultery whether he is aware of it or not: The adultery of the eye is the looking (at something which is sinful to look at), and the adultery of the tongue is to utter (what it is unlawful to utter), and the innerself wishes and longs for (adultery) and the private parts turn that into reality or refrain from submitting to the temptation.” (Sahih al-Bukhari, Volume 8, Book 77, Number 609)

Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he OF NECESSITY MUST COMMIT (or there would be no escape from it). (Sahih Muslim, Book 033, Number 6421; see also Number 6422)

Ibn Umar said: ‘A man came to Abu Bakr and asked: ‘Do you believe that adultery is from God?’ He (Abu Bakr) replied: ‘YES’. He said: ‘God will make me do it and then will punish me?’ He (Abu Bakr) replied: ‘Yes, O son of Khena, by Allah if there was a man with me I would order him to smash your nose’. (Sharh Usool Etiqad Ahlulsunnah, Volume 3 page 246 Tradition 964)

The foregoing once again illustrates that Muhammad’s ilah cannot be the one true God who spoke to and through Moses. Unlike Allah, Moses’ God never sanctioned rape or adultery.

FURTHER READING

THE TORAH CONDEMNS MUHAMMAD PT. 1, PT. 2

A note on the humanitarian character of Deut 21.10-14

ISLAM: THE RELIGION OF RAPE & ADULTERY

MUHAMMAD’S UNJUST AND IMMORAL RULES ON ADULTERY

JALAL PROVES THAT MUHAMMAD WAS A PROSTITUTING ADULTERER!

CHALLENGES FOR ONE MESSAGE FOUNDATION PT. 4

THE ABOMINATION CALLED MUHALLIL

The true God YHWH utterly forbade the Israelite men from remarrying women whom they had divorced and ended up marrying other men that either divorced them or left them widowed. YHWH called such remarriages an abomination, something detestable and heinous in his sight:

“If a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, and she goes out of his house and goes and becomes another man’s wife, and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife, then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before Yahweh, and you shall not bring sin on the land which Yahweh your God gives you as an inheritance.” Deuteronomy 24:1-4 Legacy Standard Bible (LSB)

“God says, ‘If a husband divorces his wife And she goes from him And belongs to another man, Will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers; Yet you turn to Me,’ declares Yahweh. ‘Lift up your eyes to the bare heights and see; Where have you not been ravished? By the roads you have sat for them Like an Arab in the wilderness, And you have polluted a land With your harlotry and with your evil.’” Jeremiah 3:1-2 LSB

Muhammad goes against Moses by allowing divorcees to remarry one another only after they have been married to someone else!

“A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness. It is not lawful for you, (men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. So do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (themselves as well as others). So if a husband divorces his wife (irrevocably), he cannot, after that, re- marry her until after she has married another husband and he has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.” S. 2:229-230

Muslim tradition even goes so far as to say that the woman must engage in sexual intercourse with the man before she can return to her former husband:

Narrated ‘Aisha:
Rifa’a Al-Qurazi divorced his wife irrevocably (i.e. that divorce was the final). Later on ‘Abdur-Rahman bin Az-Zubair married her after him. She came to the Prophet and said, “O Allah’s Apostle! I was Rifa’a’s wife and he divorced me thrice, and then I was married to ‘Abdur-Rahman bin AzZubair, who, by Allah has nothing with him except something like this fringe, O Allah’s Apostle,” showing a fringe she had taken from her covering sheet. Abu Bakr was sitting with the Prophet while Khalid Ibn Said bin Al-As was sitting at the gate of the room waiting for admission. Khalid started calling Abu Bakr, “O Abu Bakr! Why don’t you reprove this lady from what she is openly saying before Allah’s Apostle?” Allah’s Apostle did nothing except smiling, and then said (to the lady), “Perhaps you want to go back to Rifa’a? No, (it is not possible), unless and until you enjoy the sexual relation with him (‘Abdur Rahman), and he enjoys the sexual relation with you.” (Sahih al-Bukhari, Volume 8, Book 73, Number 107 https://sunnah.com/bukhari:6084)

Yahya related to me from Malik from al-Miswar ibn Rifaa al-Quradhi from az-Zubayr ibn Abd ar-Rahman ibn az-Zubayr that Rifaa ibn Simwal divorced his wife, Tamima bint Wahb, in the time of the Messenger of Allah, may Allah bless him and grant him peace, three times. Then she married Abd ar-Rahman ibn az-Zubayr and he turned from her and could not consummate the marriage and so he parted from her. Rifaa wanted to marry her again and it was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he forbade him to marry her. He said, “She is not halal for you until she has tasted the sweetness of intercourse.” (Malik’s Muwatta, Book 28, Number 28.7.17 https://sunnah.com/urn/511110)

Yahya related to me from Malik from Yahya ibn Said from al-Qasim ibn Muhammad that A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said when asked whether it was permissible for a man to marry again a wife he had divorced irrevocably if she had married another man who divorced her before consummating the marriage, “Not until she has tasted the sweetness of intercourse.” (Malik’s Muwatta, Book 28, Number 28.7.18 https://sunnah.com/urn/511120)

The man who makes the woman lawful for her former husband is called Muhallil:

Yahya related to me from Malik that he had heard that when asked whether it was permissible for a man to return to his wife if he had divorced her irrevocably and then another man had married her after him and died before consummating the marriage, al-Qasim ibn Muhammad said, “It is not halal for the first husband to return to her.”

Malik said, about the muhallil, that he could not remain in the marriage until he undertook a new marriage. If he had intercourse with her in that marriage, she had her dowry. (Malik’s Muwatta, Book 28, Number 28.7.19 https://sunnah.com/urn/511130)

Hence, Muhammad’s Allah calls permissible what Yahweh calls shameful and detestable!

Muslims are, therefore, again confronted with the inescapable fact that their god cannot be the one true God of Moses. Rather the God who sent Moses exposes Muhammad as a false prophet and tool of Satan.

FURTHER READING

THE TORAH CONDEMNS MUHAMMAD PT. 1, PT. 3

Muhammad and the Mosaic Law

MUHAMMAD’S MISTREATMENT OF HIS WIVES

God’s Word, the Torah, indicates that YHWH permitted a man to have more than wife under the condition that he treated them all fairly and equally. YHWH warned men that if they failed to give a wife her conjugal rights and necessary provisions then they were in violation of their marital vows. As such, the wife was free to go since the marriage was now dissolved/terminated:

“And if a man sells his daughter as a female slave, she is not to go free as the male slaves do.If she is displeasing in the eyes of her master who designated her for himself, then he shall let her be redeemed. He does not have authority to sell her to a foreign people because of his treachery to her. And if he designates her for his son, he shall do to her according to the custom of daughters. If he takes for himself another woman, he may not reduce her food, her clothing, or her conjugal rights. And if he will not do these three things for her, then she shall go out for nothing, without payment of money.” Exodus 21:7-11 Legacy Standard Bible (LSB)

Muhammad’s deity, on the other hand, permits his followers to mistreatment their wives and gives the women the option of remaining in such an unfair situation if they so choose!

And if a woman fears cruelty or desertion on her husband’s part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever Well Acquainted with what you do. You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful. But if they separate (by divorce), Allah will provide abundance for everyone of them from His Bounty. And Allah is Ever All-Sufficient for His creatures’ need, All-Wise. S. 4:128-130 Hilali-Khan

According to the Muslim sources, Q. 4:128-130 specifically v. 128, was addressing Muhammad’s failure as a husband, particularly in reference to his treatment of Sauda bint Zam’ah.

The Islamic references indicate that Sauda was one of his first wives after Khadijah’s death. And yet, shamefully, Muhammad decided to divorce and desert her when he was no longer attracted to her due to her old age.

Not wanting to be divorced, Sauda decided to strike a deal with Muhammad that she would forfeit the day assigned to her and give it to Aisha instead, provided he would still keep her as his wife. Muhammad and his god accepted Sauda’s proposal!

For example, here’s what the renowned Sunni commentator Ibn Kathir wrote in this respect:

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

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

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

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

One recent Muslim author says in a caption that:

Muhammad’s personal and family life were not always smooth. His wives sometimes bickered amongst themselves and even once engaged in a petty plot against him. A’ishah, for example, disliked her Jewish co-wife, Safiyah, and insulted her periodically. Muhammad had to defend her status and honor a number of times and scold the youthful A’ishah. Hafsah became jealous of her co-wife, Maria, when she found her and Muhammad resting[sic] in her apartment one day. Sawdah gave up her allotted day with the Prophet WHEN SHE REALIZED HE WAS NOT REALLY ATTRACTED TO HER. As for the conspiracy, A’ishah agreed with two other co-wives to convince the Prophet that eating honey made him unpleasant to be around. When Muhammad vowed to never eat honey again, she privately repented to her co-conspirators. Though these incidents were not the norm, they demonstrate that the women in Muhammad’s life were as human as the rest of us. (Yahiya Emerick, Critical Lives: Muhammad [Alpha Books, A Member of Penguin Group (USA) Inc., 2002], p. 263; capital emphasis mine) {2}

Muslim historian and commentator Al-Tabari stated that:

Umra bin Ali & Zaid bin Ahram said: second by Abu Dawud, said: second by Sulaiman bin Mu’ath, from Simak bin Harb, from Ikrimah, from Ibn Abbas, said: Saudah feared divorce by the messenger of Allah, so she said: Do not divorce me, and do not share with me! And he did, and this verse was revealed: And if a woman fears ill usage or desertion on the part of her husband.

Muhammad bin Husain said: He claimed that this verse came down in reference to the messenger of Allah, and Saudah bint Zama’h who became old, then the messenger of Allah wanted to divorce her, but they agreed that he will keep her but give her day to Ai’sha. (Translated by Mutee’a Al-Fadi)

Another reputable Muslim expositor Al-Qurtubi wrote:

In this verse there are four issues: the first, Al-Tirmidhi told that Ibn Abbas said: Saudah feared that the messenger of Allah will divorce her so she said, “Do not divorce me and keep me, and give my day with you to Ai’sha.” He did and this verse came down: “there is no blame on them, if they effect a reconciliation between them, and reconciliation is better.” He said: this is a good and strange hadith. (Translated by Mutee’a Al-Fadi)

The two Sahih collections provide additional corroboration for Sauda relinquishing her day to Aisha:

Narrated Aisha:

Whenever Allah’s Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam’a gave up her (turn) day and night to ‘Aisha, the wife of the Prophet in order to seek the pleasure of Allah’s Apostle (by that action). (Sahih al-Bukhari, Volume 3, Book 47, Number 766 https://sunnah.com/bukhari:2593)

‘A’isha reported: Never did I find any woman more loving to me than Sauda bint Zam’a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with Allah’s Messenger to ‘A’isha. She said: I have made over my day with you to ‘A’isha. So Allah’s Messenger allotted TWO DAYS to ‘A’isha, her own day (when it was her turn) and that of Sauda. (Sahih Muslim, Book 008, Number 3451 https://sunnah.com/muslim:1463a)

The Salafi scholars that write for http://www.islamqa.com cite references agreeing that Q. 4:128 referred to Muhammad’s mistreatment of Sauda:

Al-Tirmidhi reported via Sammaak from ‘Ikrimah from Ibn ‘Abbaas that he said: “Sawdah was afraid that the Messenger of Allaah would divorce her, so she said: ‘O Messenger of Allaah, do not divorce me; give my day to ‘Aa’ishah.’ So he did so. Then this aayah was revealed.” Al-Tirmidhi said: “(This is) hasan ghareeb.” I say: there is corroborating evidence in a hadeeth from ‘Aa’ishah narrated by al-Bukhaari and Muslim, without referring to the revelation of the aayah. (From Fath al-Baari).

The hadeeth mentioned by al-Haafiz ibn Hijr is in Sunan al-Tirmidhi, 2966, where it is reported that Ibn ‘Abbaas said: “Sawdah was afraid that the Prophet (peace and blessings of Allaah be upon him) would divorce her, so she said: ‘Do not divorce me. Keep me and give my day to ‘Aa’ishah.’ So he did so, then Allaah revealed the aayah: ‘… there is no sin on them both if they make terms of peace between themselves; and making peace is better…’ [al-Nisaa’ 4:128]. So whatever they agreed upon was permissible.” It is as if the last sentence was the comment of Ibn ‘Abbaas. Abu ‘Iesa said: this is a hasan ghareeb hadeeth.

Al-Mubaarakpoori said, commenting on this hadeeth:

‘Sawdah was afraid…’ This refers to Sawdah bint Zam’ah ibn Qays al-Qurashiyyah al-‘Aamiriyyah. The Messenger of Allaah married her in Makkah after Khadeejah had died, and consummated the marriage there. The scholars agree that he consummated his marriage to her before he consummated his marriage to ‘Aa’ishah, and she migrated to Madeenah with him. She died at the end of the khilaafah of ‘Umar ibn al-Khattaab.

‘… was afraid that the Prophet would divorce her, so she said…’ Al-Bukhaari and Muslim reported from ‘Aa’ishah that Sawdah bint Zam’ah gave her day to ‘Aa’ishah, so the Prophet used to give ‘Aa’ishah her own day and that of Sawdah. Al-Haafiz said in al-Fath: Abu Dawood reported this hadeeth (from ‘Aa’ishah): ‘The Messenger of Allaah never used to prefer any of us over others in sharing his time (i.e., he was fair in dividing his nights among his wives, and each one of them had her allotted night). When Sawdah bint Zam’ah grew old and feared that the Messenger of Allaah might divorce her, she said: ‘O Messenger of Allaah, my day is for ‘Aa’ishah,’ and he accepted this from her. Then concerning this and similar cases, the aayah was revealed (interpretation of the meaning): ‘And if a woman fears cruelty or desertion on her husband’s part…’ [al-Nisaa’ 4:128]. These reports agree that she feared divorce and so gave her day to ‘Aa’ishah.

Then al-‘Allaamah al-Mubaraakpoori said: The aayah may be explained thus: ‘If a woman fears’ means if she expects. ‘Cruelty’ means that he spurns her by refusing to sleep with her or by spending less on her than he should, because he dislikes her and wants to marry someone more beautiful. ‘Desertion’ means that he turns his face away from her. ‘There is no sin on them both if they make terms of peace between themselves’ means with regard to the sharing of his time and his spending on her, i.e., he should still give her something in this regard (sharing time or spending) in order to preserve the relationship: if she accepts, this is OK, otherwise the husband must either give her full rights or divorce her. ‘Making peace is better’ means better than separation, cruelty and desertion. Whatever they agree upon between themselves is permissible.

(Tuhfat al-Ahwadi Sharh Jaami’ al-Tirmidhi). (Question #2218: A man doesn’t want to live with his wife but doesn’t want to divorce her for the sake of the children https://islamqa.info/en/answers/2218/a-man-doesnt-want-to-live-with-his-wife-but-doesnt-want-to-divorce-her-for-the-sake-of-the-children; bold emphasis ours)

Not only was Sauda said to be old, but other narrations mention her being overweight as well:

Narrated Aisha:
Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So ‘Umar bin Al-Khattab saw her and said, “O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out.” Sauda returned while Allah’s Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, “O Allah’s Apostle! I went out to answer the call of nature and ‘Umar said to me so-and-so.” Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), “You (women) have been allowed to go out for your needs.” (Sahih al-Bukhari, Volume 6, Book 60, Numebr 318 https://www.searchtruth.com/book_display.php?book=60&translator=1&start=0&number=318)

How despicable and cruel!

The foregoing makes it embarrassingly obvious that Muhammad wanted to divorce Sauda because she had gotten old and had become unattractive, a point confirmed by the above hadith’s graphic depiction of her as “a fat huge lady.” Sauda, in order to prevent this from happening, chose to make certain concessions such as relinquishing her day with Muhammad, to which Allah gave his divine approval!

Moreover, this handing over of Sauda’s visitation to Aisha meant that Muhammad preferred the latter and loved her more than the rest of his spouses. After all, Muhammad ended up spending two days with Aisha whereas all the rest of his wives only had one day to spend with him (with the exception of Sauda). Thus, Muhammad was being quite intentional in his unfair treatment of his wives and display of love.

A further indication of Muhammad’s inability to treat his wives fairly is seen from his separating them into two groups. One group of wives he would sleep with more often, while the other group he would put off having sex with them. He would only have sex with this other group whenever he wished, not when they wished. Noted linguist and commentator Al-Zamakhshari wrote the following regarding this issue:

It is related that the Prophet (refrained from sexual intercourse and) put off temporarily the following wives: Sauda, Juwairiya. Safiyya, Maimuna, and Umm Habiba. In so doing he used to grant them a share (of sexual intercourse) according TO HIS WISH. Among the wives whom the Prophet preferred to take to himself belong ‘A’isha, Hafsa, Umm Salama, and Zainab (bint Jash). Thus, he used to put five off temporarily in order to take four to himself. (On the other hand) it is related that, disregarding divorce and the selection concerned with it, the Prophet treated (all his wives) the same, with the exception of Sauda, who relinquished the night belonging to her to ‘A’isha and said (to the Prophet): ‘Do not divorce me but let me remain in the company of your wives!’… (Helmut Gätje, The Qur’an and Its Exegesis, translated and edited by Alford T. Welch [Oneworld Publications, Oxford England], pp. 90-91; bold and capital emphasis mine)

Even the wives noticed Muhammad’s partial and unfair treatment, being clearly aware that he loved one particular wife more than the others. This moved them to jealousy and strife:

Narrated ‘Urwa from ‘Aisha:
The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was.

Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, AS THE DIVINE INSPIRATIONS DO NOT COME TO ME ON ANY OF THE BEDS EXCEPT THAT OF AISHA.” On that Um Salama said, “I repent to Allah for hurting you.”

Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr ON EQUAL TERMS.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him AND USED HARSH WORDS SAYING, “Your wives request you TO TREAT THEM and the daughter of Ibn Abu Quhafa ON EQUAL TERMS.” On that she raised her voice AND ABUSED ‘Aisha TO HER FACE so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.” (Sahih al-Bukhari, Volume 3, Book 47, Number 755 https://sunnah.com/bukhari:2581)

Umar gave this advice to his daughter Hafsa, one of Muhammad’s wives:

… Then ‘Umar went on relating the narration and said. “I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in ‘Awali Al-Medina, used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, ‘Why do you take it ill that I retort upon you? By Allah, the wives of the Prophet retort upon him, and some of them may not speak with him for the whole day till night.’ What she said scared me and I said to her, ‘Whoever amongst them does so, will be a great loser.’

Then I dressed myself and went to Hafsa and asked her, ‘Does any of you keep Allah’s Apostle angry all the day long till night?’ She replied in the affirmative. I said, ‘She is a ruined losing person (and will never have success)! Doesn’t she fear that Allah may get angry for the anger of Allah’s Apostle and thus she will be ruined? Don’t ask Allah’s Apostle too many things, and don’t retort upon him in any case, and don’t desert him. Demand from me whatever you like, and don’t be tempted to imitate your neighbor (i.e. ‘Aisha) in her behavior towards the Prophet), for she (i.e. Aisha) IS MORE BEAUTIFUL THAN YOU, AND MORE BELOVED to Allah’s Apostle. (Sahih al-Bukhari, Volume 3, Book 43, Number 648 https://sunnah.com/bukhari:2468)

Narrated Ibn ‘Abbas:
that ‘Umar entered upon Hafsa and said, “O my daughter! Do not be misled by the manners of her who is proud of her beauty because of the love of Allah’s Apostle for her.” By ‘her’ he meant ‘Aisha. ‘Umar added, “Then I told that to Allah’s Apostle and he smiled (on hearing that).” (Sahih al-Bukhari, Volume 7, Book 62, Number 145 https://sunnah.com/bukhari:5218)

Muhammad’s wives complained about his preferential treatment of Aisha and demanded to be treated equally. Instead of acquiescing to their demands, Muhammad justified his preferential treatment by claiming that divine revelations came to him on no other bed except Aisha’s! If Muhammad was correct this meant that Allah himself distinguished Aisha’s bed from the rest, thereby implying that it was actually Allah who caused Muhammad to expressly break the supposed divine command of being fair with all of one’s wives.

More importantly, Muslims claim that Muhammad’s marriages were, for the most part, consummated for political reasons, to solidify relationships with his companions or certain tribes. Yet this is not the reason stated by some of the older Muslim references:

… Sahl at-Tustari said, “Women were loved by the Master of the Messengers, so how could we abstain from them?” Ibn Uyayna says something to the same effect.

The most ascetic of the Companions had a lot of wives and salve-girls and had much sexual intercourse with them. More than one of them disliked the idea of meeting Allah unmarried. (Qadi ‘Iyad Musa al-Yahsubi, Muhammad Messenger of Allah (Ash-Shifa of Qadi ‘Iyad), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], p. 46; bold emphasis mine)

He said, “He made me love, in this world of yours, WOMEN and scent, and the coolness of my eye (i.e. my delight) is in the prayer,” and then he indicated that his love was for women and scent which are worldly things for other people whereas his occupation with them was not for this worldly life, but rather for the life of the Next World because of the otherworldly benefits of marriage already mentioned and his desire to come to the angels wearing scent. Scent also encourages intercourse, assists it and stimulates it. He loved these two qualities for the sake of others and for the restraint of his appetite. His true love, particular to him, lay in witnessing the Jabarut of his Lord and intimate conversation with Him. That is why he made a distinction between the two loves and separated the two conditions, saying, “and the delight of my eye is in the prayer.”

Yahya and ‘Isa were on the same level regarding the trial of women. However, there is an extra virtue in satisfying women’s needs. The Prophet was among those who have given the ability to do so and he was given it in abundance. This is why he was allowed a greater number of wives than anyone else.

It is related from Anas, “The Prophet used to visit his wives in one hour of the day or night, and there were eleven of them.”

Anas said, “We used to say he had been given the power of thirty men.” Something similar was related from Abu Rafi’. Tawus said, “The Prophet was given the power of forty men in intercourse.” A similar statement came from Safwan ibn Sulaym.

Salama, the female client of the Prophet, said, “The Prophet would go around in the night to nine wives and purify himself from each of them before going to the next. He said, ‘This is better and purer.’”

The Prophet Sulayman said, “I went around in the night to a hundred or ninety-nine women.” So he had that capacity as well. Ibn ‘Abbas said, “There was the semen of a hundred men in the loins of Sulayman, and he had three hundred wives and three hundred slave-girls.” An-Naqqash and others related that he had seven hundred wives and three hundred slave-girls.

In the hadith of Anas, the Prophet said, “I have been preferred over people in four things: generosity, courage, MUCH INTERCOURSE and great power.” (Ibid., pp. 47-48; bold and capital emphasis mine)

The above reference unashamedly admits that the reason Muhammad was permitted to have more wives is because of his very strong sex drive!

The preceding factors present Allah as a deity who had nothing better to do than to please Muhammad’s desires. Allah’s primary focus, it seems, was to grant Muhammad his desires and wishes, an observation which even Muhammad’s child bride made. Aisha said by way of mocking:

Narrated Aisha:
I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).” (33.51) I said (to the Prophet), “I feel that your Lord hastens in fulfilling your wishes and desires.” (Sahih al-Bukhari, Volume 6, Book 60, Number 311 https://sunnah.com/bukhari:4788)

In light of all the data which we have presented, it is very hard to disagree with Aisha’s assessment of Muhammad’s special privileges.

Aisha also made an interesting comment which helps reveal her true feelings and the sadness she felt because of Muhammad’s conjugal favors:

Narrated Muadha:
‘Aisha said, “Allah’s Apostle used to take the permission of that wife with whom he was supposed to stay overnight if he wanted to go to one other than her, after this Verse was revealed:–
‘You (O Muhammad) can postpone (the turn of) whom you will of them (your wives) and you may receive any (of them) whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).'” (33.51) I asked Aisha, “What did you use to say (in this case)?” She said, “I used to say to him, ‘If I could deny you the permission (to go to your other wives) I would not allow your favor to be bestowed on any other person.'” (Sahih al-Bukhari, Volume 6, Book 60, Number 312 https://sunnah.com/bukhari:4789)

The foregoing clearly highlights the fact that Muhammad was a failure as a husband whose god allowed him to both ignore and mistreat any of his wives he so desired.

As such, Muhammad stands condemned by the true God of Moses as an immoral, sensual misogynist and son of Belial.

FURTHER READING

THE TORAH CONDEMNS MUHAMMAD PT. 2, PT. 3

Muhammad’s Treatment of Sauda Bint Zamah

Muhammad and the treatment of wives

Muhammad’s Marriage to Safiyyah: A Case Study in Allah’s Mercy, Round 2, Round 3 (Part 1, Part 2)

Barra: Juwayriyyah’s Original Name or Nickname?

The Dissatisfaction of Muhammad’s Wives: Being a Response to Zawadi’s Challenge, Round 2

Muhammad the Womanizing Sensualist

The Prophet of Sensuality and Inconsistency

MUHAMMAD: AN IMMORAL ADULTEROUS MISOGYNIST

ALLAH’S MISOGYNY AND ABUSE OF WOMEN

MUHAMMAD SAYS MUSLIM WOMEN ARE STUPID, CROOKED PRISONERS!