Category: Uncategorized

FATHER GREATER THAN THE SON REVISITED

In this post I will revisit the Lord’s explicit statement that the Father is greater than him, showing how this does not conflict with the clear, explicit teaching that the Son is coequal to God in essence, nature, power, glory and honor.

Here’s the passage in question:

“You have heard Me say to you, ‘I am going away and am returning to you.’ If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.” John 14:28

One of the reasons why Jesus could say that the Father is greater than he is because the Scriptures proclaim that God is greater than all humanity:

“Look, in this you are not just. I will answer you, that God is greater than man.” Job 33:12

With the foregoing in perspective, it is important to keep in mind that John describes Jesus as the uncreated Word that is God by nature, by whom all creation came into being and from whom all life and illumination flow, who then entered into the world at a specific point of time to become flesh:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were created through Him, and without Him nothing was created that was created. In Him was life, and the life was the light of mankind… The true Light, which enlightens everyone, was coming into the world. He was in the world, and the world was created through Him, yet the world did not know Him… The Word became flesh and dwelt among us, and we saw His glory, the glory as the only Son of the Father, full of grace and truth.” John 1:1-4, 9-10, 14

This is why we find Jesus being described as a Man all throughout John in contexts where Christ is also identified as the unique divine Son of God who is essentially one with the Father:

“So they asked him, “Who is the Man who said to you, “Take up your bed and walk”?’… The man departed and told the Jews that it was Jesus who had healed him. So the Jews persecuted Jesus and sought to kill Him, because He had done these things on the Sabbath day. Jesus answered them, ‘My Father is working still, and I am working.’ So the Jews sought even more to kill Him, because He not only had broken the Sabbath, but also said that God was His Father, making Himself equal with God.” John 5:12, 15-18

“… Jesus said to them, ‘If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. You are doing the works of your father.’ Then they said to Him, ‘We were not born of sexual immorality. We have one Father: God.’ Jesus said to them, ‘If God were your Father, you would love Me, for I came from God and proceeded into the world. I did not come of My own authority, but He sent Me.’” John 8:39b-42

“So they said to him, ‘How were your eyes opened?’ He answered, ‘A Man called Jesus made clay, anointed my eyes, and said to me, “Go to the pool of Siloam and wash.” So I went away and washed, and I received my sight.’” John 9:10-11

“Now it was a Sabbath day when Jesus made the clay and opened his eyes. Therefore the Pharisees also asked him how he received his sight. He said to them, ‘He put clay on my eyes, and I washed, and I see.’ Some of the Pharisees said, ‘This Man is not from God, because He does not keep the Sabbath day.” John 9:14-16

“So again they called the man who was blind and said to him, ‘Give glory to God. We know that this Man is a sinner.’” John 9:24

“The man answered, ‘Well, here is an amazing thing! You do not know where He is from, and yet He opened my eyes. We know that God does not listen to sinners. But if anyone is a worshipper of God and does His will, He hears him. Since the world began, it has never been heard that anyone opened the eyes of someone born blind. If this Man were not from God, He could do nothing.’ They answered him, ‘You were completely born in sin. Are you teaching us?’ And they threw him out. Jesus heard that they had thrown him out, and when He found him, He said, ‘Do you believe in the Son of God?’ He answered, ‘Who is He, Lord, that I may believe in Him?’ Jesus said to him, ‘You have seen Him, and it is He who speaks with you.’ Then he said, ‘Lord, I believe.’ And he worshipped Him.” John 9:30-38

“‘My sheep hear My voice, and I know them, and they follow Me. I give them eternal life. They shall never perish, nor shall anyone snatch them from My hand. My Father, who has given them to Me, is greater than all. No one is able to snatch them from My Father’s hand. My Father and I are one.’ Again the Jews took up stones to stone Him. Jesus answered them, ‘I have shown you many good works from My Father. For which of those works do you stone Me?’ The Jews answered Him, ‘We are not stoning You for a good work, but for blasphemy, and because You, being a Man, claim to be God.”” John 10:27-33

“Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, yet shall he live. And whoever lives and believes in Me shall never die. Do you believe this?’ She said to Him, ‘Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.’… Then the chief priests and the Pharisees assembled the Sanhedrin and said, ‘What shall we do? This Man is performing many signs. If we leave Him alone like this, everyone will believe in Him, and the Romans will come and take away both our temple and our nation.’ Then one of them named Caiaphas, who was the high priest that year, said to them, ‘You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, that the whole nation should not perish.’ He did not say this on his own authority. But being the high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that He might also gather together in unity the children of God who were scattered abroad. So from that day forward they planned to put Him to death.” John 11:25-27, 47-52

“Then Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Here is the Man!’ When the chief priests and officers saw Him, they cried out, ‘Crucify Him! Crucify Him!’ Pilate said to them, ‘Take Him yourselves and crucify Him, for I find no guilt in Him.’ The Jews answered him, ‘We have a law, and by our law He ought to die, because He made Himself the Son of God!’” John 19:5-7

The Scriptures further testify that Christ is still a Man after his physical, bodily resurrection into heaven and will forever remain such:

“God overlooked the times of ignorance, but now He commands all men everywhere to repent. For He has appointed a day on which He will judge the world in righteousness by a Man whom He has appointed, having given assurance of this to all men by raising Him from the dead.” Acts 17:30-31

“There IS one God and one mediator between God and men, the Man Christ Jesus,” 1 Timothy 2:5

Therefore, since God is greater than mankind, and since Jesus became and will forever remain a Man (albeit a glorified One), the Father became and will in some sense always remain greater than his enfleshed/incarnate Son.

Here’s a helpful breakdown of the biblical revelation concerning this issue of the Father’s relationship to the Son Incarnate:

  1. God by his very nature is greater than mankind.
  2. Jesus became a Man at a specific moment in time in order to fulfill the Father’s will in bringing about the salvation of the world (Cf. John 3:16-18; 6:37-44; 12:47).
  3. The Father is God in nature.
  4. Therefore, from the moment of Christ’s Incarnation the Father became greater than the Son.
  5. The Son continues to remain a Man who shall forever exist as a glorified human being with an immortal physical body of flesh (Cf. John 20:24-29; Luke 24:36-43; Acts 2:29-32; 13:34-35).
  6. Therefore, there will always be a sense in which the Father shall be greater than the Incarnate Son.

All scriptural citations taken from the Modern English Version (MEV).

FURTHER READING

Jesus says that the Father is greater than he is, proving that he is not God.

God Rested?

A God-Sized Nap?


Does God Ever Get Tired?James Patrick Holding


Is. 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary?

Pretty clear, but the Skeptics have a few in reply. Let’s first note the words: “fainteth” is ya’aph, while “weary” is yaga. Now then:

Exodus 31:17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.

A need for rest? No — “rested” simply means “desisted from exertion”, i.e., stopped what one was doing. The Hebrew word for “rest” (shabath) is used in the context of something ceasing or lacking, or in the sense of celebration (see Lev. 2:13; 23:32; the Greek in Heb. 4:4 has similar meaning.) “Refreshed” literally means “breathed” — this word is used only 3 times in the OT, once in reference to people on the Sabbath (Ex. 23:12) and once at 2 Sam. 16:14, “And the king, and all the people that were with him, came weary, and refreshed themselves there.” Does it mean one needs a nap? Only if the context demands it, as in the latter case. The word actually suggests more of a sense of satisfaction as derived from a cooling air, as is appropos for the seventh day (Gen. 1:31, And God saw every thing that he had made, and, behold, it was very good. — an evaluation of what was before it.) If tiredness was what was at issue, a better word would have been ravach, or “breathe freely.”

Is. 1:14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

Even by itself, it’s hard to see how this would give any idea that God was physically tired, and the word bears it out: it is la’ah, meaning disgusted. (This word is also used in Jer. 15:6.) Harder is this one:

Is. 43:24 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.

This time it is yaga, but there’s a poetic point to make, though not what skeptics might expect. This is made in counter-point to Is. 43:23, “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.” 43:24 is a rhetorical hyperbole, making the point that none of God’s demands upon the people were the sort to wear them out, and God counterpointing — with heavy sarcasm — “No, you have worn me out with your sins.” This is a powerful indictment in light of that God said in 40:28 that he does not get weary.

FURTHER READING

Does God Refresh Himself?

Muhammad’s Hypocrisy & Inconsistencies

Another case of Muhammad being an inconsistent hypocrite comes from his treatment of his daughters in contrast to how he viewed other folks’ daughters.

For instance, Muhammad forbade Ali from marrying other women since it angered and hurt his daughter Fatima:

9 The Chapters on Marriage

(56) Chapter: Jealousy

It was narrated that Mishwar bin Makhramah said:

“I heard the Messenger of Allah when he was on the pulpit, say: ‘Banu Hisham bin Mughirah asked me for permission to marry their daughter to ‘Ali bin Abu Talib, but I will not give them permission, and I will not give them permission, and I will not give them permission, unless ‘Ali bin Abu Talib wants to divorce my daughter and marry their daughter, for she is a part of me, and what bothers her bothers me, and what upsets her upsets me.”

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 1998

In-book reference: Book 9, Hadith 154

English translation: Vol. 3, Book 9, Hadith 1998 (sunnah.com https://sunnah.com/ibnmajah/9/154)

Fatima herself went to her father to complain about his empathy towards her feelings in order to manipulate him to stop Ali from take another spouse:

9 The Chapters on Marriage

(56) Chapter: Jealousy

‘Ali bin Husain said that Miswar bin Makhramah told him that:

‘Ali bin Abu Talib proposed to the daughter of Abu Jahl, when he was married to Fatimah the daughter of the Prophet. When Fatimah heard of that she went to the Prophet, and said: “Your people are saying that you do not feel angry for your daughters. This ‘Ali is going to marry the daughter of Abu Jahl.” Miswar said: “The Prophet stood up, and I heard him when he bore witness (i.e., said the Shahadah), then he said: ‘I married my daughter (Zainab) to Abul-As bin Rabi’, and he spoke to me and was speaking the truth. Fatimah bint Muhammad is a part of me, and I hate to see her faced with troubles. By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will never be joined together in marriage to one man.” He said: So, ‘Ali abandoned the marriage proposal.

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 1999

In-book reference: Book 9, Hadith 155

English translation: Vol. 3, Book 9, Hadith 1999 (https://sunnah.com/ibnmajah/9/155)

And yet Muhammad had no qualms in gratifying his sexual desires by taking multiple women, even ones who shamefully offered themselves to him for the sole purpose of having sex with them:

O Prophet, We have made lawful for thee thy wives whom thou hast given their wages and what thy right hand owns, spoils of war that God has given thee, and the daughters of thy uncles paternal and aunts paternal, thy uncles maternal and aunts maternal, who have emigrated with thee, and any woman believer, if she give herself to the Prophet and if the Prophet desire to take her in marriage, for thee exclusively, apart from the believers — We know what We have imposed upon them touching their wives and what their right hands own — that there may be no fault in thee; God is All-forgiving, All-compassionate. Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement. S. 33:50-51 Arberry

This caused specific Muslim women such as Aisha to frown upon these females for having no class or respect for themselves for boldly proposing to Muhammad:  

Thabit said:

“We were sitting with Anas bin Malik, and a daughter of his was with him. Anas said: ‘A woman came to the Prophet and offered herself to him. She said: “O Messenger of Allah, do you have any need of me?”‘ His daughter said: ‘How little modesty she had!’ He said: ‘She was better than you, because she wanted (to marry) the Messenger of Allah, and she offered herself to him.”

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 2001

In-book reference: Book 9, Hadith 157

English translation: Vol. 3, Book 9, Hadith 2001 (https://sunnah.com/ibnmajah:2001)

And:

9 The Chapters on Marriage

(57) Chapter: The woman who offered herself (in marriage) to the Prophet

It ‘was narrated from Hisham bin ‘Urwah, from his father that ‘Aishah used to say:

“Wouldn’t a woman feel too shy to offer herself to the Prophet?” Until Allah revealed; “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will.” She said: “Then I said: ‘Your Lord is quick to make things easy for you.”‘

Grade: Sahih (Darussalam)

Reference: Sunan Ibn Majah 2000

In-book reference: Book 9, Hadith 156

English translation: Vol. 3, Book 9, Hadith 2000 (sunnah.com https://sunnah.com/ibnmajah:2000)

65 Prophetic Commentary on the Qur’an (Tafseer of the Prophet)

(7) The Statement of Allah the Most High: “You (O Muḥammad) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will. And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on you (to receive her again)…” (V.33:51)

Narrated Aisha:

I used to look down upon those ladies who had given themselves to Allah’s Messenger 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.”

Reference: Sahih al-Bukhari 4788

In-book reference: Book 65, Hadith 310

USC-MSA web (English) reference: Vol. 6, Book 60, Hadith 311 (sunnah.com https://sunnah.com/bukhari:4788)

The following report from Aisha highlights the pain and disappointment that Muhammad’s wives felt due to his selfish pursuit of multiple women for the sole gratification of his sexual lusts:

65 Prophetic Commentary on the Qur’an (Tafseer of the Prophet)

(7) The Statement of Allah the Most High: “You (O Muḥammad) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will. And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on you (to receive her again)…” (V.33:51)

Narrated Mu`adha:

`Aisha said, “Allah’s Messenger 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.”

Reference: Sahih al-Bukhari 4789

In-book reference: Book 65, Hadith 311

USC-MSA web (English) reference: Vol. 6, Book 60, Hadith 312 (sunnah.com https://sunnah.com/bukhari:4789)

Muhammad was truly a vile, womanizing sexual deviant and false prophet who failed to practice what he preached.

FURTHER READING

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

The Prophet of Sensuality and Inconsistency

Muhammad the Womanizing Sensualist

Muhammad’s Christian Sex-Slave

Muhammad’s Adulterous Lust for a Married Woman

Was Mariya the Wife or Concubine of the Prophet?

More of Muhammad’s Inconsistencies

Muhammad’s Multiple Marriages: A Dawagandist Seeks to Defend the Indefensible

Muhammad’s Multiplicity of Marriages

An Examination of Muhammad’s Marriage Privileges

Muhammad and the treatment of wives

Never Shall He Be Satisfied: Responding to one Muslim Polemicist’s Defense of Muhammad’s Multiple Marriages

MUHAMMAD THE WINEBIBBER

According to the allegedly sound ahadith Muhammad permitted and drank a type of fermented drink called Nabidh:

(9) Chapter: The permissibility of Nabidh so long as it has not become strong and has not become intoxicating

Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger in the beginning of the night and he would drink it in the morning and the following night and the following day and the night after that up to the afternoon. If anything was left out of that he gave it to his servant, or gave orders for it to be poured out.

Reference: Sahih Muslim 2004a

In-book reference: Book 36, Hadith 100

USC-MSA web (English) reference: Book 23, Hadith 4971 (sunnah.com https://sunnah.com/muslim:2004a)

Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger in the waterskin, Shu’ba said:

It was the night of Monday. He drank it on Monday and on Tuesday up to the afternoon, and If anything was left out of it he gave it to his servant or poured it out.

Reference: Sahih Muslim 2004b

In-book reference: Book 36, Hadith 101

USC-MSA web (English) reference: Book 23, Hadith 4972 (sunnah.com https://sunnah.com/muslim:2004b)

Ibn Abbas reported that raisins were steeped in water for the Messenger of Allah and he would drink it on that day and on the next day and on the following day until the evening of the third day. He would then order it to be drunk by (other people) or to be thrown away.

Reference: Sahih Muslim 2004c

In-book reference: Book 36, Hadith 102

USC-MSA web (English) reference: Book 23, Hadith 4973 (sunnah.com https://sunnah.com/muslim:2004c)

Ibn Abbas reported that Nabidh was prepared from raisins for Allah’s Messenger in the waterskin and he would drink it on that day and on the next day and the day following and when It was the evening of the third day, and he would drink it and give it to (his Companions) and if something was left over, he threw that away.

Reference: Sahih Muslim 2004d

In-book reference: Book 36, Hadith 103

USC-MSA web (English) reference: Book 23, Hadith 4974 (sunnah.com https://sunnah.com/muslim:2004d)

Yahya Abu ‘Umar al-Nakhai reported that some people asked Ibn Abbas about the sale and purchase of wine and its commerce. He asked (them):

Are you Muslims? They said, Yes. Thereupon he said: Its sale and purchase and its trade are not permissible. They then asked him about Nabidh and he said: Allah’s Messenger went out on a journey and then came back and some persons amongst his Companions prepared Nabidh for him in green pitcher, hollow stump and gourd. He commanded it to be thrown away, and it was done accordingly. He then ordered them (to prepare it.) in a waterskin and it was prepared in that by steeping raisins in water, and it was prepared in the night. In the morning he drank out of that and on that day and then the next night, and then on the next day until the evening. He drank and gave others to drink. When it was morning (of the third night) he commanded what was left of that to be thrown away.

Reference: Sahih Muslim 2004e

In-book reference: Book 36, Hadith 104

USC-MSA web (English) reference: Book 23, Hadith 4975 (sunnah.com https://sunnah.com/muslim:2004e)

Thumama (i. e. Ibn Hazn al-Qushairi) reported:

I met ‘A’isha and asked her about Nabidh (that was served to the Holy Prophet). ‘A’isha called an Abyssinian maid (servant) and said: Ask her (about it) for it was he, who prepared the Nabidh for the Messenger of Allah. The Abyssinian (maid-servant) said: I prepared Nabidh for him in a waterskin in the night and tied its mouth and then suspended it; and when it was morning he (the Holy Prophet) drank from it.

Reference: Sahih Muslim 2005a

In-book reference: Book 36, Hadith 105

USC-MSA web (English) reference: Book 23, Hadith 4976 (sunnah.com https://sunnah.com/muslim:2005a)

‘A’isha reported:

We prepared Nabidh for Allah’s Messenger in a waterskin, the upper part of which was tied and it (the waterskin) had a hole (in its lower part). We prepared the Nabidh in the morning and he drank it in the evening and we prepared the Nabidh in the night, and he would drink it in the morning.

Reference: Sahih Muslim 2005b

In-book reference: Book 36, Hadith 106

USC-MSA web (English) reference: Book 23, Hadith 4977 (sunnah.com https://sunnah.com/muslim:2005a)

Sahl b. Sa’d reported that Abu Usaid al-Sa’idi invited Allah’s Messenger to his wedding feast, and his wife had been serving them on that day while yet a bride. Sahl said ‘ Do you know what she served as a drink to Allah’s Messenger? She steeped the dates in water during the night in a big bowl, and when he (the Holy Prophet) had eaten food she served him this drink.

Reference: Sahih Muslim 2006a

In-book reference: Book 36, Hadith 107

USC-MSA web (English) reference: Book 23, Hadith 4978 (sunnah.com https://sunnah.com/muslim:2006a)

Umar, Muhammad’s companion, father-in-law and Islam’s second caliph, actually loved this drink:

45 Madina

Yahya related to me from Malik from Yahya ibn Said from Abd ar- Rahman ibn al-Qasim that Aslam, the mawla of Umar ibn al-Khattab informed him that he had visited Abdullah ibn Ayyash al-Makhzumi. He saw that he had some nabidh with him and he was at that moment on the way to Makka. Aslam said to him, ”Umar ibn al-Khattab loves this drink.” Abdullah ibn Ayyash therefore carried a great drinking bowl and brought it to Umar ibn al-Khattab and placed it before him. Umar brought it near to him and then raised his head. Umar said, “This drink is good,” so he drank some of it and then passed it to a man on his right. When Abdullah turned to go, Umar ibn al-Khattab called him and asked, “Are you the person who says that Makka is better than Madina?” Abdullah said, “I said that it was the Haram of Allah, and His place of security, and His House was in it.” Umar said, “I am not saying anything about the House of Allah or His Haram.” Then Umar repeated “Are you the person who says that Makka is better than Madina?” He replied, “I said that it was the Haram of Allah and His place of security, and His House was in it.” Umar said, “I am not saying anything about the House of Allah and His Haram.” Then Abdullah left.

Sunnah.com reference: Book 45, Hadith 20

USC-MSA web (English) reference: Book 45, Hadith 21

Arabic reference: Book 45, Hadith 1620 (sunnah.com https://sunnah.com/malik/45/20)

Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that Abu Said alKhudri returned from a journey and his family gave him some meat. He asked whether it was meat from the sacrifice. They replied that it was. Abu Said said, “Didn’t the Messenger of Allah forbid that?” They said, “There has been a new command from the Messenger of Allah since you went away.” Abu Said went out and made enquiries about it and was told that the Messenger of Allah had said,” I forbade you before to eat meat of the sacrifice after three days, but now eat, give sadaqa and store up. I forbade you before to make nabidh (by soaking raisins or dates in water), but now make nabidh, but remember every intoxicant is haram. I forbade you to visit graves, but now visit them, and do not use bad language.”

Sunnah.com reference: Book 23, Hadith 8

USC-MSA web (English) reference: Book 23, Hadith 8

Arabic reference: Book 23, Hadith 1038 (sunnah.com https://sunnah.com/malik/23/8)

To top it off, Muhammad even used Nabidh to perform ablution!

1 Purification (Kitab Al-Taharah)

(43) Chapter: Wudu’ Using An-Nabidh

Narrated Abdullah ibn Mas’ud:

AbuZayd quoted Abdullah ibn Mas’ud as saying that on the night when the jinn listened to the Qur’an the Prophet said: What is in your skin vessel? He said: I have some nabidh. He (the Holy Prophet) said: It consists of fresh dates and pure water.

Sulayman ibn Dawud reported the same version of this tradition on the authority of AbuZayd or Zayd. But Sharik said that Hammad did not mention the words “night of the jinn”.

Grade: Da’if (Al-Albani)

Reference: Sunan Abi Dawud 84

In-book reference: Book 1, Hadith 84

English translation: Book 1, Hadith 84 (sunnah.com https://sunnah.com/abudawud:84)

(37) Chapter: Performing ablution with Nabidh

It was narrated from ‘Abdullah bin Mas’ud that:

On the night of the jinn, the Messenger of Allah said to him: “Do you have water for ablution?” He said: “No, I have nothing, but some Nabidh in a vessel.” He said: “Good dates and pure water (i.e. there is no harm from the mixing of the two).” So he performed ablution with it.

This is the narration of Waki’.

Grade: Da’if (Darussalam)

Reference: Sunan Ibn Majah 384

In-book reference: Book 1, Hadith 118

English translation: Vol. 1, Book 1, Hadith 384 (sunnah.com https://sunnah.com/ibnmajah:384)

It was narrated from ‘Abdullah bin ‘Abbas that:

On the night of the Jinn the Messenger of Allah said to Ibn Mas’ud: “Do you have water?” He said: “No, only some Nabidh in a large water skin.” The Messenger of Allah said: “Good dates and pure water.” (i.e. there is no harm from the mixing of the two.) Pour it for me.” He said: “So I performed ablution with it.”

Grade: Da’if (Darussalam)

Reference: Sunan Ibn Majah 385

In-book reference: Book 1, Hadith 119

English translation: Vol. 1, Book 1, Hadith 385 (sunnah.com https://sunnah.com/ibnmajah:385)

Ironically, the Shia sect along with the consensus of Sunni scholars and three of their four main schools (madhahib) of jurisprudence (e.g., Maliki, Shafi’i, and Hanbali) consider Nabidh as coming under the prohibition of wine and intoxicants, and therefore forbid its consumption. The only Sunni school which permits it is the Hanafi madhab:    

It can easily be seen that the difficulty in this matter was caused by two circumstances. People were accustomed to prepare from all kinds of dates, from raisins and other fruits, drinks which only became inebriating if they were preserved for a long time and probably also if they were prepared after special methods. Where was the line of demarcation between the allowed and the prohibited kind? Several collections of traditions went so far as to mention nabidh among the drinks prepared by Mohammed’s wives and drunk by him (Muslim, Ashriba, trad. 79-89; Ahmad, 1. 232 sq., 240, 287, 320 sq., 336, 355, 369, 372; ii. 35 iii. 304, 307, 313 sq., 326, 379, 384 etc.). Abu Da’ud (Ashriba, bab 10) and Ibn Madja (Ashriba, bab 12) have preserved a tradition on this subject which is instructive. I translate Ibn Madja’s version: Says A’isha: “We used to prepare nabidh for the Apostle of Allah in a skin; we took a handful of dates or a handful of raisins, cast it into the skin and poured water upon it. The nabidh we prepared in this way in the morning was drunk by him in the evening; and when we prepared it in the evening he drank: it the next morn-jug.” In another tradition of the same bab Ibn Abbas says that the Prophet used to drink this nabidh even on the third day; but what was left then was poured out.

All this could, however, not persuade the majority of the faqih’s to declare nabidh allowed; three of the madhab’s as well as the Shi’a prohibit the use of nabidh. The Hanafi school, on the other hand, allows it, when used with moderation, for medicinal purposes, etc.

It would take us too far to give here a detailed survey of the opinions of the faqih’s of the madhhab’s it would be superfluous, to some extent at least, because the more important differences regard chiefly nabidh only. The following rapid survey is based on the Fatawa ‘Alamgiri, vi. 604 sqq. (cf. Sha’rani’s Mizan, Cairo 1279, p. 192 sq.).

Allowed according to the idjma is every non-fermented, sweet drink.

Prohibited (haram), according to the idjma, are wine and sakar of every kind. As to the wine there are six cases: to drink it in any quantity or to make use of it is haram; to deny this is kufr; to buy, sell, present it, etc., is haram; no responsibility (diman) rests on him who spoils or destroys wine (mutlifha); whether wine is a possession (mal) is an unsettled point; it is nadjis just as blood and urine; who drinks any quantity of it is liable to punishment.

Several kinds of products prepared by means of grapes (badhik, munassaf , etc. are prohibited according to the majority of the faqih’s.

Allowed, according to the majority of the faqih’s are tila’ (vide supra) or muthallath and nabidh from dates with the restrictions mentioned above. So is juice from grapes when the process of cooking has made to evaporate two-thirds. (Wine in Islam; bold emphasis mine)

What this means is that, according to the Shia and majoriy of the Sunni ulema, Muhammad was a hypocrite who didn’t practice what he preached since he allowed himself and his companions to consume a fermented drink, which for all intents and purpose is no different than wine.

For a more thorough, detailed discussion on this point make sure to read the following: WINE CONSUMPTION: MUHAMMAD FINDS A LOOPHOLE!

FURTHER READING

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

The Quran’s Prohibition of Intoxicants

Wine: Good or bad? 

Fully Detailed Or Incomplete? 

Satan’s Handiwork in Allah’s Garden?

Muhammad’s Incorporation of Satan’s Handiwork

More of Shabir Ally’s Lies Exposed Pt. 1, Pt. 2