#hadith — Public Fediverse posts

Give glad tidings to those who walk to the mosque in darkness, of perfect light on the Day of Resurrection.

Sunan Abu Dawood #561. Classified as Sahih by Shaykh Al-Albani in Sahih Abu Dawood.

#Islam #Hadith #Walk #Mosque

Give glad tidings to those who walk to the mosque in darkness, of perfect light on the Day of Resurrection.

Sunan Abu Dawood #561. Classified as Sahih by Shaykh Al-Albani in Sahih Abu Dawood.

#Islam #Hadith #Walk #Mosque

Shall I not tell you something by means of which Allah erases sins and raises people in status? Doing wudoo' properly at times when it is difficult to do so, taking many steps to the mosque, and waiting for prayer after prayer. That is constant readiness.

Saheeh Muslim #251. Narrated by Abu Hurairah.

#Islam #Hadith #Mosque #Walk

Shall I not tell you something by means of which Allah erases sins and raises people in status? Doing wudoo' properly at times when it is difficult to do so, taking many steps to the mosque, and waiting for prayer after prayer. That is constant readiness.

Saheeh Muslim #251. Narrated by Abu Hurairah.

#Islam #Hadith #Mosque #Walk

When a man goes out of his house to his Masjid, one foot records a good deed, and the other erases a bad deed.

Sunan An-Nasa’I 705 (Arabic) – Saheeh according to Imam Hakim and Dhahabi. English: Vol. 1 Book #8, Hadith 706. Mustadrak Hakim, vol. 1, pg. 217. Musnad Ahmad, vol. 2, pg. 319. Mustadrak Hakim, vol. 1, pg. 217. Sahih Ibn Hibban #1622. Musannaf Ibn Abi Shaybah #6059.

#Islam #Hadith #Masjid #Walk

When a man goes out of his house to his Masjid, one foot records a good deed, and the other erases a bad deed.

Sunan An-Nasa’I 705 (Arabic) – Saheeh according to Imam Hakim and Dhahabi. English: Vol. 1 Book #8, Hadith 706. Mustadrak Hakim, vol. 1, pg. 217. Musnad Ahmad, vol. 2, pg. 319. Mustadrak Hakim, vol. 1, pg. 217. Sahih Ibn Hibban #1622. Musannaf Ibn Abi Shaybah #6059.

#Islam #Hadith #Masjid #Walk

Whoever does ghusl on Friday and cleanses himself, and sets out early, and comes close to the imam and listens and keeps quiet, for every step he takes, he will have the reward of fasting and praying qiyaam (night prayer) for one year.

Narrated by Aws ibn Aws ath-Thaqafi. Recorded by al-Tirmidhi #496 and classed as Saheeh by al-Albaani in Saheeh At-Tirmidhi 410.

#Islam #Hadith #Mosque #Walk

Whoever does ghusl on Friday and cleanses himself, and sets out early, and comes close to the imam and listens and keeps quiet, for every step he takes, he will have the reward of fasting and praying qiyaam (night prayer) for one year.

Narrated by Aws ibn Aws ath-Thaqafi. Recorded by al-Tirmidhi #496 and classed as Saheeh by al-Albaani in Saheeh At-Tirmidhi 410.

#Islam #Hadith #Mosque #Walk

He who purifies himself (performs ablution) in his house and then walks to one of the Houses of Allah (mosque) to perform an obligatory prayer of those ordained by Allah Almighty, one step of His will wipe away a sin, and another step will raise his status. Saheeh Muslim 666.

#Islam #Hadith #Mosque #Walk

He who purifies himself (performs ablution) in his house and then walks to one of the Houses of Allah (mosque) to perform an obligatory prayer of those ordained by Allah Almighty, one step of His will wipe away a sin, and another step will raise his status. Saheeh Muslim 666.

#Islam #Hadith #Mosque #Walk

La donna nell’ #Islam: cosa dicono #Corano, #hadith e #sharia — ISLAMICAMENTANDO

https://www.islamicamentando.org/donna-nell-islam/

"La Sharia […] ha trasformato questa visione in norme familiari, matrimoniali, successorie e sociali. Autorità del marito, tutela maschile, asimmetria nel divorzio, poligamia, differenze ereditarie, norme sulla modestia, limitazioni della testimonianza e disciplina della #sessualità coniugale non sono elementi casuali: appartengono all’architettura storica del diritto islamico. Il grado di applicazione varia da paese a paese e da epoca a epoca, ma il principio di fondo resta riconoscibile.
Questo non significa che ogni musulmano applichi tutto […]. Significa però che l’apologetica occidentale, quando racconta l’Islam come religione della parità uomo-donna, sta vendendo una rappresentazione mutilata. Prende i frammenti più presentabili, li lucida, li isola, e poi chiede al pubblico di non guardare il resto".

Review: Dailywire’s New Movie Announcement…

I have not been nice to Dailywire recently.

The last major Dailywire project I reviewed was The Pendragon Cycle, their much-anticipated fantasy series that was supposed to be released in the fall of 2024, then got pushed out to 2026, and turned out to be a terrible T.V. show that wasn’t worth the wait. That’s also not mentioning their other projects, which have been mediocre at best, such as Lady Ballers.

But apparently, the Dailywire hasn’t learned its lesson that they aren’t suited for making movies, and so, they are now releasing a sort of sequel to their first ever movie – Run, Hide, Fight – called Run, Hide, Fight: Infidels.

https://www.youtube.com/embed/KoLkuCo0PNc

As someone who does Christian polemics against Islam and has been studying that religion for the past year or two, the trailer and description of this movie already raise a lot of red flags for me. According to Matt Walsh, the plot is:

When radical Islamic terrorists hijack a liberal college’s pro-Palestine encampment to enforce barbaric Sharia law on students and execute infidels in a makeshift caliphate, a ragtag band of red-blooded students, a security guard tired of ‘Uncle Tom’ smears, and a Delta Force vet must arm up to save their clueless peers and keep America from surrendering to the enemy on its own soil.

While this plot has a lot of potential and could be effective at spreading the word about what will happen if Islam takes over the U.S., if done poorly, it could end up looking like an anti-Muslim propaganda piece.

#1: The Execution

The first thing that worries me is how this movie is executed. As I said earlier, all of Dailywire’s movies, with the exception of What is a Woman, Am I Racist, and the movies they have that weren’t produced by Dailywire, have been mediocre at best. Though it could be an interesting story, if it’s poorly done, it’s not going to be as effective at getting the message across as it needs to be.

Additionally, Dailywire seems to be terrible at promoting their major projects and advertising them to anyone outside of their already dedicated fanbase, and even then, their attempts have been cringe. We have no further to look than the marketing stunt they pulled for the release of The Pendragon Cycle to see this. While I’m sure plenty of Dailywire subscribers will watch this movie, I doubt anyone else will see it for that reason.

Another issue with this movie is that it will be starring Jonathan Majors, who you may remember from Antman and the Wasp: Quantumania. If you didn’t see that movie though, you’re more likely to remember him from the domestic abuse allegations leveled at him by his girlfriend, and his later conviction of assault and harassment. Why he’s being hired by Dailywire for a starring role, I don’t know, but it’s something probably won’t work in their favor given his past.

#2: Stereotyping

This rolls into my concern with the overall execution of the movie. Already, from the trailer, it looks like this movie may stereotype all Muslims as being terrorists.

If that happens, it will be to the detriment of the film since if you want people to take it seriously, stereotyping is not the way to go. By stereotyping, you just make the movie look like anti-Muslim propaganda. While Muslims are responsible for the majority of terror attacks, many Western Muslims have no idea what the Quran says about things such as jihad or sharia, and are peaceful, which leads me to my next concern…

#3: Attack the Religion, Not the People

My biggest concern with this movie is that instead of attacking Islam as a religion, it will attack Muslims as people.

To avoid this, what this movie needs to do is include verses of the Quran and various hadiths, to show how the Islamic texts, scriptures, and Muhammad himself all praise jihad (warfare). They could throw these in through dialogue, an opening monologue, flash it on the screen at the start of the movie, whatever. Combined with showing how many Muslims are ignorant about what the Quran and hadiths actually say, it would add a level of nuance and realism to the movie that’s necessary for it to communicate the message of “Islam is bad.” Some good verses to include would be Surah 9:5, 9:29, 98:6, etc. or the hadith Musnad Ahmad 10786, which says:

Do not do it, for one of you to stand in the cause of Allah is better than sixty years of salah alone. Would you not like that Allah should forgive you and admit you to Paradise? Then fight in the cause of Allah, for whoever fights in the cause of Allah for the length of time of two milkings of a she-camel, Paradise is guaranteed for him.

Once again, attack the religion and Muhammad and show what the teachings logically lead to. Don’t attack the people.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – Muhammad was the Gayest Guy in Arabia – Part 3: Momo the Crossdresser.

As we wrap up this month’s series on how Muhammad’s gay tendencies, we need to take a look at one of the weirdest tendencies Muhammad had: crossdressing.

According to Jami` at-Tirmidhi 2813 and Sunan Abi Dawud 4032, Muhammad would wear a mirt made of goat hair. Why is this important? Well, a mirt is a garment that could be made of various things, that was worn by primarily women as a covering.

Already, this is weird. Why is Muhammad wearing clothing that was typically worn by women? But don’t worry, it gets weirder.

According to Sahih Muslim, Hadith Number 4415, Muhammad wouldn’t wear any old mirt. He would often wear his child bride, Aisha’s, mirt. It says:

Narrated by Abdel Malik ibn Shu’aib ibn Laith Ibn Sa’ad, narrated by his father, narrated by his grandfather, narrated by Ukail ibn Khalid, narrated by ibn Shihab, narrated by Yahya ibn Sa’id ibn al-Aas who narrated that Aisha, the wife of the prophet, and Uthman related to him that Abu Bakr requested permission from the prophet to enter when the prophet was lying down on Aisha’s bed WEARING HER GARMENT (mirt). So the prophet gave permission to Abu Bakr to enter while he (Muhammad) was in that state and Abu Bakr finished what he needed and left. Later, Umar came and requested permission to enter and the prophet gave him permission to enter while he (Muhammad) was in that state. So Umar finished what he needed and left. Later, Uthman requested permission to enter to the prophet, so Muhammad sat up and told Aisha, “TAKE ALL THE CLOTHING THAT BELONGS TO YOU.”

So Aisha did as the prophet requested and left. Afterwards, Aisha asked the prophet, “O prophet! Why is it that I didn’t see you anxious when Abu Bakr or Umar came like you were when Uthman came in?”

The prophet replied, “Uthman is a bashful man, and I feared that if I gave him permission to enter in the state that I was in, he would not have finished what he came for.”

Additionally, other hadiths say that Muhammad would receive revelations when he was in Aisha’s mirt. While on most hadith websites like Sunnah.com, the English translation says “blanket” or “covering,” the word used in the Arabic is mirt and in the context of the hadith above, it makes no sense for it to be referring to anything but Muhammad wearing some sort of clothing. Why would Muhammad tell Aisha to take all the clothing that belonged to her when the very bashful Uthman walked in if he was only wearing her blanket? After all, a blanket doesn’t count as clothing. That’s also not mentioning the fact that mirts were never used as blankets.

Now, some people might be wondering how Muhammad could have possibly fit into Aisha’s mirt given the fact that she was a child when she was married to him. The answer is pretty simple: a mirt was a single, large piece of fabric, as shown below. It would have been easy for Muhammad to wear it, especially as Aisha got older (she was 18 when he died).

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – Muhammad was the Gayest Guy in Arabia – Part 3: Momo the Crossdresser.

As we wrap up this month’s series on how Muhammad’s gay tendencies, we need to take a look at one of the weirdest tendencies Muhammad had: crossdressing.

According to Jami` at-Tirmidhi 2813 and Sunan Abi Dawud 4032, Muhammad would wear a mirt made of goat hair. Why is this important? Well, a mirt is a garment that could be made of various things, that was worn by primarily women as a covering.

Already, this is weird. Why is Muhammad wearing clothing that was typically worn by women? But don’t worry, it gets weirder.

According to Sahih Muslim, Hadith Number 4415, Muhammad wouldn’t wear any old mirt. He would often wear his child bride, Aisha’s, mirt. It says:

Narrated by Abdel Malik ibn Shu’aib ibn Laith Ibn Sa’ad, narrated by his father, narrated by his grandfather, narrated by Ukail ibn Khalid, narrated by ibn Shihab, narrated by Yahya ibn Sa’id ibn al-Aas who narrated that Aisha, the wife of the prophet, and Uthman related to him that Abu Bakr requested permission from the prophet to enter when the prophet was lying down on Aisha’s bed WEARING HER GARMENT (mirt). So the prophet gave permission to Abu Bakr to enter while he (Muhammad) was in that state and Abu Bakr finished what he needed and left. Later, Umar came and requested permission to enter and the prophet gave him permission to enter while he (Muhammad) was in that state. So Umar finished what he needed and left. Later, Uthman requested permission to enter to the prophet, so Muhammad sat up and told Aisha, “TAKE ALL THE CLOTHING THAT BELONGS TO YOU.”

So Aisha did as the prophet requested and left. Afterwards, Aisha asked the prophet, “O prophet! Why is it that I didn’t see you anxious when Abu Bakr or Umar came like you were when Uthman came in?”

The prophet replied, “Uthman is a bashful man, and I feared that if I gave him permission to enter in the state that I was in, he would not have finished what he came for.”

Additionally, other hadiths say that Muhammad would receive revelations when he was in Aisha’s mirt. While on most hadith websites like Sunnah.com, the English translation says “blanket” or “covering,” the word used in the Arabic is mirt and in the context of the hadith above, it makes no sense for it to be referring to anything but Muhammad wearing some sort of clothing. Why would Muhammad tell Aisha to take all the clothing that belonged to her when the very bashful Uthman walked in if he was only wearing her blanket? After all, a blanket doesn’t count as clothing. That’s also not mentioning the fact that mirts were never used as blankets.

Now, some people might be wondering how Muhammad could have possibly fit into Aisha’s mirt given the fact that she was a child when she was married to him. The answer is pretty simple: a mirt was a single, large piece of fabric, as shown below. It would have been easy for Muhammad to wear it, especially as Aisha got older (she was 18 when he died).

Until next time,

M.J.

News: This Should Disturb Everybody – The Rape Gang Inquiry and the Role Islam Played.

On Monday, I talked about how the British government, through laws making it nearly impossible to speak out about, investigate, arrest, or prosecute members of the rape gangs, has facilitated the jihad that is taking over Britian. Now, we need to discuss the role Islam itself plays in these rape gangs.

Leftists and Muslim propogandists would love for you to think that the atrocities committed by these grooming gangs has nothing to do with Islam, or, at least, that the actions of the Muslim men (who make up at least 90% of the rapists if not more) are a perversion of Islam that Muhammad never taught. This, however, is an outright lie that is not supported by the Quran, hadiths, or various tafsirs (commentaries) and biographies of Muhammad, nor is it supported by survivor testimonies.

To start with the survivor testimonies, several women reported an obvious religious motivation from their rapists. One survivor, Taylor, reported that before being raped, her abusers would chant the Bismallah, a prayer that translates to, “In the name of Allah, the Most Gracious, the Most Merciful.” This prayer is often recited by Muslims before beginning any sacred action and is a call for help and blessings from Allah in what they’re about to do.

Another survivor named Kate reported that not only was she subjected to abuse because of her race, but also because she was Christian. The report writes:

Kate was verbally attacked and demeaned because of her religion, including being mocked for wearing a cross and being told that “her Christian faith offered her no protection.” The abusers regularly suggested that “her God had abandoned her.” Comments were constantly made suggesting that white girls and Christian girls were viewed as having degraded moral character
or lower value, whereas Muslim girls were described by some of the men as having dignity and higher moral standing.

Other survivors reported similar things, saying that Muslims girls were treated differently and given some degree of protection. Eleanor – another survivor – converted to Islam not for theological reasons, but to make herself less at risk. She reports that she had female Muslim friends who never received the type of treatment she did from the men. Dr. Ella Hill, a survivor of the Rotherham grooming gangs said in the 2022 Jay Inquiry:

I was told that I must respect their religion. This was the first of many confusing lies that I was forced to believe. I was told that to show them (Muslims) respect, I mustn’t eat pork. I was told that Muslim girls are good and pure, and stay virgins until marriage, but all white girls are slags, and they all sleep with hundreds of people. I was told white girls are trash. They are all whores. They are lower than shit under your shoe. They don’t obey Allah, so they deserve to be punished. They don’t dress modestly. Muslim women are pure because they cover down to their ankles, and down to their wrists, and the hem of their top comes down below their knees. White girls show the curves of their body, so they are asking for it. They should be raped as punishment for not obeying Allah. Kaffir [non-Muslim] girls are worthless. Sex with a kaffir girl doesn’t count as adultery (only sex with a Muslim woman counts as adultery). If you’re not a virgin before marriage you should be beaten. Many times I was told that the Quran says, “If one of your wives disobeys you, beat her.” This was often quoted to me before they beat me with their hands. They believed they had a position of religious moral superiority over “nonbelievers.” They believed it was their duty to punish us, as they believed that doing so made them good Muslims. This is what they were taught by their mothers. They were taught that witches in Pakistan are blonde, so blondes are more evil, and they deserve worse punishment. I was told that in Islam, if a girl or woman looks at a man who isn’t her brother, father or her husband, then that means she wants to have sex with him. So I was told to look at the floor when I was around Muslim men. So when I did look at a waiter in a restaurant, I was then taken away to be gang raped as “punishment.” I was told that according to their faith community, girls are old enough for sex when they start
their periods (at age eleven).

Further, it wasn’t just white or Christian girls who were being trafficked, though they certainly made up the majority of the victims. Hindu and Sikh girls were targeted as well, though their communities were allowed to better protect them, forming groups of men to protect the girls, eventually driving the rape gangs out.

From this, we can see that religion absolutely played a huge role in why these girls were targeted. If you were Muslim, you were, for the most part, safe. If not, you were fair game.

But is this supported by Islamic texts? Is this what Muhammad told his followers to do?

The answer is sadly yes because this isn’t just a random occurrence. This is a form of jihad against non-Muslims, deeply rooted in the belief in Muslim supremacy.

To start with the belief in Muslim supremacy, in numerous passages of the Quran, non-Muslims are repeatedly called the “worst of creatures” (Surah 98:6, Surah 8:55), compared to apes and pigs (Surah 5:60, Surah 2:65, Surah 7:166), are called “unclean” (Surah 9:28) and greedy (Surah 2:96), and are said to be cursed by Allah (Surah 2:88, 159,161). Meanwhile, Muslims are called “the best of peoples” (Surah 3:110, Surah 98:7), and as such, they are commanded to only be merciful amongst themselves while hating non-Muslims. (Surah 48:29) They are told never to befriend non-Muslims (Surah 3:118, Surah 4:89, 144, etc.), and to fight them in jihad until they are wiped out, convert to Islam, or agree to pay the jizyah tax and live as dhimmi (second-class citizens). (Surah 2:191, Surah 9:5, 29-39, 73, 123 Surah 4:74-76, 84, 95, Surah 5:33, Surah 8:39, 60, 74, Surah 47:4, Surah 66:9) If you fight in jihad, you not only get your booty on earth, but if you die, you get it in Heaven in the form of the 72 virgins, food, alcohol, and little boys. If you don’t fight, then you’ll be tortured. (Surah 9:39)

Now, you might be thinking, “But how can this be jihad if the rape gangs aren’t participating in actual warfare? And where is the rape part justified?”

Well, as I have explained on this blog before, jihad comes in different forms, with the two categories being lesser and greater jihad. Technically, the way Islamic scholars define these is the opposite of how I define them, but I’m defining them like this is one affects you personally and the other affects the greater scope of humanity. Lesser jihad is your personal struggle to remain faithful to Allah. Greater jihad is the global struggle to force the world into submission to Allah. This can range from gradual modes of takeover like birthing and raising Muslim children, or enacting demographic and political change, to waging outright war. The rape gangs are enacting greater jihad by persecuting non-Muslim women through rape and torture and, in some cases, forcing them to convert to Islam. I believe they are well aware that if you can’t kill off your enemies, one of your best bets is to breed them out or make it harder for them to have kids.

As for where the rape part is justified in jihad, the Quran, hadiths, and tafsir, provide answers. In numerous hadiths such as Sunan Ibn Majah 2753 and 2754, Muhammad talks about spoils of war. While these certainly included the usual stuff, they also included women. And what were the Muslim men allowed to do with these women? Well, according to Surah 4:24, they were allowed to have as many as they wanted and to sleep with them, provided they first engaged in a muta (or temporary) marriage with them.

Additionally, in a tafsir on Surah 9:49, it is reported that Muhammad promised his men Byzantine women (particularly blonde women) as war booty. Al-Wahidi reports:

(Of them is he who saith: Grant me leave (to stay at home) and tempt me not…) [9:49]. This was revealed about Jadd ibn Qays the hypocrite. This is because when the Messenger of Allah, Allah bless him and give him peace, was preparing for the Battle of Tabuk, he said to him: “O Abu Wahb, would you not like to have scores of Byzantine women and men as concubines and servants?” He said: “O Messenger of Allah, my people know that I am very fond of women and, if I see the women of the Byzantines, I fear I will not be able to hold back. So do not tempt me by them, and allow me not to join and, instead, I will assist you with my wealth”. The Prophet, Allah bless him and give him peace, turned away from him and said: “I allow you”, and so Allah, exalted is He, revealed this verse. 

Al-Tabari corroborates the previous tafsir in his commentary on this verse, writing:

Regarding the interpretation of His saying: “And among them are those who say, ‘Grant me leave and do not put me to trial.’ Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers.” (49)

Abu Ja’far said: It was mentioned that this verse was revealed concerning Jadd ibn Qays.

And what He, may His praise be exalted, means by His saying: “And among them,” and among the hypocrites, “are those who say, ‘Grant me leave,’” meaning, “Stay, and I will not go with you,” and “do not put me to trial,” meaning, “Do not afflict me with seeing the women of the Byzantines and their daughters, for I am infatuated with women, and I would go out and sin by doing so.” (18)

And this is the interpretation that the reports from the scholars of interpretation have corroborated.

• The narration of this, as related by the one who said it:

16785- Muhammad ibn Amr told me, saying: Abu Asim told us, saying: Isa told us, on the authority of Ibn Abi Najih, on the authority of Mujahid, regarding God’s statement: “Grant me leave and do not tempt me,” he said: The Messenger of God, peace and blessings be upon him, said: “Go to Tabuk and take the daughters of the Byzantines and the women of the Romans as spoils of war!” Al-Jadd said: “Grant us leave and do not tempt us with women.”

16786- Al-Qasim told us, saying: Al-Husayn told us, saying: Hajjaj told me, on the authority of Ibn Jurayj, on the authority of Mujahid, who said: The Messenger of God, peace and blessings be upon him, said: “Go to Tabuk and take the daughters of the Byzantines as spoils of war”—meaning the women of the Romans—then he mentioned something similar.

16789- Yunus told me: Ibn Wahb informed us, saying: Ibn Zayd said regarding the verse: “And among them is he who says, ‘Grant me leave and do not put me to trial,’” he said: He was a hypocrite named Jadd ibn Qays. The Messenger of God, peace and blessings be upon him, said to him: “This year we will raid the Byzantines and take concubines and servants from among them.” (20) He said: “O Messenger of God, grant me leave and do not put me to trial. If you do not grant me leave, I will be tempted and will stay behind!” (21) The Messenger of God, peace and blessings be upon him, became angry. (22) God said: “Indeed, they have fallen into temptation, and indeed, Hell will encompass the disbelievers.” He was from Banu Salamah. The Prophet, peace and blessings be upon him, said to them: “Who is your leader, O Banu Salamah?” They said: “Jadd ibn Qays, except that he is stingy and cowardly!” The Prophet (peace and blessings be upon him) said: “What disease is more debilitating than miserliness? But your leader is the fair-skinned, curly-haired youth: Bishr ibn al-Bara’ ibn Ma’rur.” (23)

All of this combined also shows something else: a preference for taking white women as concubines.

Historically, Muslim men have particularly singled out white women, believing them to be nymphomaniacs to be taken and used. In the Rape Gang Inquiry’s report, we see this pattern playing out, as survivors described being called “white slags,” “trash,” “easy,” being told they liked the abuse, etc.

Additionally, there’s the question of why the men targeted young women especially. Part of it is because children are easier to manipulate, but another reason is because Muhammad married a child, Aisha. When the person you follow as the ultimate example was a pedophile who slept with a nine-year-old, it’s no surprise that these people are fine with raping children.

Finally, it’s no secret that Islam treats women poorly and demands that they stay in the house (Surah 33:33). If they need to go out, it then tells women to cover themselves to avoid making men lust after them (Surah 33:59). Women who don’t do so are considered promiscuous and it’s common to hear Islamic teachers comparing women who don’t wear the hijab to meat left out in the open for flies or feral cats to eat. Thus, Muslims use that to justify raping, trafficking, and torturing non-Muslim women since “they were asking for it.” In the words of Sheik Taj Aldin al-Hilali, “If she was in her room, in her home, in her hijab, no problem would have occurred.” Men aren’t told to control their lusts in Islam; they’re just told to blame the women for being “too tempting.”

From a mix of all of that, we can see how Islam has made these rape gangs into what they are.

Until next time,

M.J.

News: This Should Disturb Everybody – The Rape Gang Inquiry and the Role Islam Played.

On Monday, I talked about how the British government, through laws making it nearly impossible to speak out about, investigate, arrest, or prosecute members of the rape gangs, has facilitated the jihad that is taking over Britian. Now, we need to discuss the role Islam itself plays in these rape gangs.

Leftists and Muslim propogandists would love for you to think that the atrocities committed by these grooming gangs has nothing to do with Islam, or, at least, that the actions of the Muslim men (who make up at least 90% of the rapists if not more) are a perversion of Islam that Muhammad never taught. This, however, is an outright lie that is not supported by the Quran, hadiths, or various tafsirs (commentaries) and biographies of Muhammad, nor is it supported by survivor testimonies.

To start with the survivor testimonies, several women reported an obvious religious motivation from their rapists. One survivor, Taylor, reported that before being raped, her abusers would chant the Bismallah, a prayer that translates to, “In the name of Allah, the Most Gracious, the Most Merciful.” This prayer is often recited by Muslims before beginning any sacred action and is a call for help and blessings from Allah in what they’re about to do.

Another survivor named Kate reported that not only was she subjected to abuse because of her race, but also because she was Christian. The report writes:

Kate was verbally attacked and demeaned because of her religion, including being mocked for wearing a cross and being told that “her Christian faith offered her no protection.” The abusers regularly suggested that “her God had abandoned her.” Comments were constantly made suggesting that white girls and Christian girls were viewed as having degraded moral character
or lower value, whereas Muslim girls were described by some of the men as having dignity and higher moral standing.

Other survivors reported similar things, saying that Muslims girls were treated differently and given some degree of protection. Eleanor – another survivor – converted to Islam not for theological reasons, but to make herself less at risk. She reports that she had female Muslim friends who never received the type of treatment she did from the men. Dr. Ella Hill, a survivor of the Rotherham grooming gangs said in the 2022 Jay Inquiry:

I was told that I must respect their religion. This was the first of many confusing lies that I was forced to believe. I was told that to show them (Muslims) respect, I mustn’t eat pork. I was told that Muslim girls are good and pure, and stay virgins until marriage, but all white girls are slags, and they all sleep with hundreds of people. I was told white girls are trash. They are all whores. They are lower than shit under your shoe. They don’t obey Allah, so they deserve to be punished. They don’t dress modestly. Muslim women are pure because they cover down to their ankles, and down to their wrists, and the hem of their top comes down below their knees. White girls show the curves of their body, so they are asking for it. They should be raped as punishment for not obeying Allah. Kaffir [non-Muslim] girls are worthless. Sex with a kaffir girl doesn’t count as adultery (only sex with a Muslim woman counts as adultery). If you’re not a virgin before marriage you should be beaten. Many times I was told that the Quran says, “If one of your wives disobeys you, beat her.” This was often quoted to me before they beat me with their hands. They believed they had a position of religious moral superiority over “nonbelievers.” They believed it was their duty to punish us, as they believed that doing so made them good Muslims. This is what they were taught by their mothers. They were taught that witches in Pakistan are blonde, so blondes are more evil, and they deserve worse punishment. I was told that in Islam, if a girl or woman looks at a man who isn’t her brother, father or her husband, then that means she wants to have sex with him. So I was told to look at the floor when I was around Muslim men. So when I did look at a waiter in a restaurant, I was then taken away to be gang raped as “punishment.” I was told that according to their faith community, girls are old enough for sex when they start
their periods (at age eleven).

Further, it wasn’t just white or Christian girls who were being trafficked, though they certainly made up the majority of the victims. Hindu and Sikh girls were targeted as well, though their communities were allowed to better protect them, forming groups of men to protect the girls, eventually driving the rape gangs out.

From this, we can see that religion absolutely played a huge role in why these girls were targeted. If you were Muslim, you were, for the most part, safe. If not, you were fair game.

But is this supported by Islamic texts? Is this what Muhammad told his followers to do?

The answer is sadly yes because this isn’t just a random occurrence. This is a form of jihad against non-Muslims, deeply rooted in the belief in Muslim supremacy.

To start with the belief in Muslim supremacy, in numerous passages of the Quran, non-Muslims are repeatedly called the “worst of creatures” (Surah 98:6, Surah 8:55), compared to apes and pigs (Surah 5:60, Surah 2:65, Surah 7:166), are called “unclean” (Surah 9:28) and greedy (Surah 2:96), and are said to be cursed by Allah (Surah 2:88, 159,161). Meanwhile, Muslims are called “the best of peoples” (Surah 3:110, Surah 98:7), and as such, they are commanded to only be merciful amongst themselves while hating non-Muslims. (Surah 48:29) They are told never to befriend non-Muslims (Surah 3:118, Surah 4:89, 144, etc.), and to fight them in jihad until they are wiped out, convert to Islam, or agree to pay the jizyah tax and live as dhimmi (second-class citizens). (Surah 2:191, Surah 9:5, 29-39, 73, 123 Surah 4:74-76, 84, 95, Surah 5:33, Surah 8:39, 60, 74, Surah 47:4, Surah 66:9) If you fight in jihad, you not only get your booty on earth, but if you die, you get it in Heaven in the form of the 72 virgins, food, alcohol, and little boys. If you don’t fight, then you’ll be tortured. (Surah 9:39)

Now, you might be thinking, “But how can this be jihad if the rape gangs aren’t participating in actual warfare? And where is the rape part justified?”

Well, as I have explained on this blog before, jihad comes in different forms, with the two categories being lesser and greater jihad. Technically, the way Islamic scholars define these is the opposite of how I define them, but I’m defining them like this is one affects you personally and the other affects the greater scope of humanity. Lesser jihad is your personal struggle to remain faithful to Allah. Greater jihad is the global struggle to force the world into submission to Allah. This can range from gradual modes of takeover like birthing and raising Muslim children, or enacting demographic and political change, to waging outright war. The rape gangs are enacting greater jihad by persecuting non-Muslim women through rape and torture and, in some cases, forcing them to convert to Islam. I believe they are well aware that if you can’t kill off your enemies, one of your best bets is to breed them out or make it harder for them to have kids.

As for where the rape part is justified in jihad, the Quran, hadiths, and tafsir, provide answers. In numerous hadiths such as Sunan Ibn Majah 2753 and 2754, Muhammad talks about spoils of war. While these certainly included the usual stuff, they also included women. And what were the Muslim men allowed to do with these women? Well, according to Surah 4:24, they were allowed to have as many as they wanted and to sleep with them, provided they first engaged in a muta (or temporary) marriage with them.

Additionally, in a tafsir on Surah 9:49, it is reported that Muhammad promised his men Byzantine women (particularly blonde women) as war booty. Al-Wahidi reports:

(Of them is he who saith: Grant me leave (to stay at home) and tempt me not…) [9:49]. This was revealed about Jadd ibn Qays the hypocrite. This is because when the Messenger of Allah, Allah bless him and give him peace, was preparing for the Battle of Tabuk, he said to him: “O Abu Wahb, would you not like to have scores of Byzantine women and men as concubines and servants?” He said: “O Messenger of Allah, my people know that I am very fond of women and, if I see the women of the Byzantines, I fear I will not be able to hold back. So do not tempt me by them, and allow me not to join and, instead, I will assist you with my wealth”. The Prophet, Allah bless him and give him peace, turned away from him and said: “I allow you”, and so Allah, exalted is He, revealed this verse. 

Al-Tabari corroborates the previous tafsir in his commentary on this verse, writing:

Regarding the interpretation of His saying: “And among them are those who say, ‘Grant me leave and do not put me to trial.’ Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers.” (49)

Abu Ja’far said: It was mentioned that this verse was revealed concerning Jadd ibn Qays.

And what He, may His praise be exalted, means by His saying: “And among them,” and among the hypocrites, “are those who say, ‘Grant me leave,’” meaning, “Stay, and I will not go with you,” and “do not put me to trial,” meaning, “Do not afflict me with seeing the women of the Byzantines and their daughters, for I am infatuated with women, and I would go out and sin by doing so.” (18)

And this is the interpretation that the reports from the scholars of interpretation have corroborated.

• The narration of this, as related by the one who said it:

16785- Muhammad ibn Amr told me, saying: Abu Asim told us, saying: Isa told us, on the authority of Ibn Abi Najih, on the authority of Mujahid, regarding God’s statement: “Grant me leave and do not tempt me,” he said: The Messenger of God, peace and blessings be upon him, said: “Go to Tabuk and take the daughters of the Byzantines and the women of the Romans as spoils of war!” Al-Jadd said: “Grant us leave and do not tempt us with women.”

16786- Al-Qasim told us, saying: Al-Husayn told us, saying: Hajjaj told me, on the authority of Ibn Jurayj, on the authority of Mujahid, who said: The Messenger of God, peace and blessings be upon him, said: “Go to Tabuk and take the daughters of the Byzantines as spoils of war”—meaning the women of the Romans—then he mentioned something similar.

16789- Yunus told me: Ibn Wahb informed us, saying: Ibn Zayd said regarding the verse: “And among them is he who says, ‘Grant me leave and do not put me to trial,’” he said: He was a hypocrite named Jadd ibn Qays. The Messenger of God, peace and blessings be upon him, said to him: “This year we will raid the Byzantines and take concubines and servants from among them.” (20) He said: “O Messenger of God, grant me leave and do not put me to trial. If you do not grant me leave, I will be tempted and will stay behind!” (21) The Messenger of God, peace and blessings be upon him, became angry. (22) God said: “Indeed, they have fallen into temptation, and indeed, Hell will encompass the disbelievers.” He was from Banu Salamah. The Prophet, peace and blessings be upon him, said to them: “Who is your leader, O Banu Salamah?” They said: “Jadd ibn Qays, except that he is stingy and cowardly!” The Prophet (peace and blessings be upon him) said: “What disease is more debilitating than miserliness? But your leader is the fair-skinned, curly-haired youth: Bishr ibn al-Bara’ ibn Ma’rur.” (23)

All of this combined also shows something else: a preference for taking white women as concubines.

Historically, Muslim men have particularly singled out white women, believing them to be nymphomaniacs to be taken and used. In the Rape Gang Inquiry’s report, we see this pattern playing out, as survivors described being called “white slags,” “trash,” “easy,” being told they liked the abuse, etc.

Additionally, there’s the question of why the men targeted young women especially. Part of it is because children are easier to manipulate, but another reason is because Muhammad married a child, Aisha. When the person you follow as the ultimate example was a pedophile who slept with a nine-year-old, it’s no surprise that these people are fine with raping children.

Finally, it’s no secret that Islam treats women poorly and demands that they stay in the house (Surah 33:33). If they need to go out, it then tells women to cover themselves to avoid making men lust after them (Surah 33:59). Women who don’t do so are considered promiscuous and it’s common to hear Islamic teachers comparing women who don’t wear the hijab to meat left out in the open for flies or feral cats to eat. Thus, Muslims use that to justify raping, trafficking, and torturing non-Muslim women since “they were asking for it.” In the words of Sheik Taj Aldin al-Hilali, “If she was in her room, in her home, in her hijab, no problem would have occurred.” Men aren’t told to control their lusts in Islam; they’re just told to blame the women for being “too tempting.”

From a mix of all of that, we can see how Islam has made these rape gangs into what they are.

Until next time,

M.J.

Ummi Let’s Play

COMING SOON

(For other amazon worldwide, search product code: )

Author: Umm Assad
Publisher: Umm Assad Publications
Year of Publication: 2026
Binding: Paperback
Page Count: 34
Trim Size (inches): 8.5×8.5
ISBN-10: 978-1-915233-29-5

Click images below to view:

Description:

Nafisa has so much love to give — and she wants to spend every moment with her Ummi, even when Ummi is busy… cooking, cleaning, and working.

But as Nafisa grows, she learns that finding joy sometimes means playing alone — even when Ummi can’t join in.
A gentle, loving story about patience, independence, and the special bond between a mother and her child.


Recommended for ages 3-8 years.

Ummi Let’s Play

COMING SOON

(For other amazon worldwide, search product code: )

Author: Umm Assad
Publisher: Umm Assad Publications
Year of Publication: 2026
Binding: Paperback
Page Count: 34
Trim Size (inches): 8.5×8.5
ISBN-10: 978-1-915233-29-5

Click images below to view:

Description:

Nafisa has so much love to give — and she wants to spend every moment with her Ummi, even when Ummi is busy… cooking, cleaning, and working.

But as Nafisa grows, she learns that finding joy sometimes means playing alone — even when Ummi can’t join in.
A gentle, loving story about patience, independence, and the special bond between a mother and her child.


Recommended for ages 3-8 years.

Apologetics: Flippin Fatwa Friday – Muhammad was the Gayest Guy in Arabia – Part 3: Miscellaneous Creepy Accounts.

From the last two posts on this, we know that Muhammad had a very strange relationship with the angel Gabriel – who just happened – to look like a dude Muhammad knew who was known for his beauty; and that Muhammad had a midnight rendezvous with not one, not two, but thirty men in the desert. This should be enough evidence that Muhammad was bi, but those weren’t the only accounts that point to him having strange homosexual tendencies. There are loads of accounts of him being creepy towards men and boys scattered throughout numerous authentic hadiths.

#1: Muhammad’s Questionable Stains

It is hard to deny that Muhammad was a nasty person. From telling his followers to drink camel urine to having other people lick his hands clean, he was gross. However, one of the most well-attested reports in the hadith is the report that Aisha – Muhammad’s child bride – had the disgusting job of washing semen off his clothes.

This report appears in numerous hadiths, most notably Sahih Bukhari and Sahih Muslim, where several of the accounts are from Aisha herself. She even went in-depth on how she would get it off, saying that if it was still wet, she would wash it off with water, but if it was dry, she would rub, scratch, or pick it off the fabric.

Muslims claim that this hadith is educational, recording what to do if your clothes get stained with any sexual fluid, but the question has to be asked: Where was all this stuff coming from? To answer this, Muslim teachers say that it came from Muhammad sleeping with his wives or other normal causes. However, while this seems like a reasonable explanation at first glance, it doesn’t totally explain how much semen was on his clothes, since Aisha reported that even after washing his clothes, there was still stuff on it.

Though this isn’t totally damning evidence that Muhammad was gay, it does raise a lot of questions that point in that direction.

#2: Sucking on Boy’s Tongues

If you Google this, the main thing that will come up is a hadith about Muhammad allowing his grandkids to suck on his tongue because they were extremely thirsty and there was no water anywhere. Due to this, one would think that, while a strange way of dealing with things, it was at least somewhat justifiable. However, what calls even this into question is the fact that that’s not the only hadith about Muhammad sucking on boy’s tongues. In Mu’awiya Ibn Abu Sufyan 16245 it says:

I saw the prophet – pbuh – sucking on the tongue or the lips of Al-Hassan son of Ali, may the
prayers of Allah be upon him. For no tongue or lips that the prophet sucked on will be tormented (by hell fire).

Al-Hassan was Muhammad’s grandson. This isn’t just gay and pedophilic, it’s insanely creepy on the level of the Dali Lama telling a kid to suck his tongue a few years ago. And for the hadith to go on to say that anyone who sucked on his lips or tongue will be saved from Hell…it sounds like the type of thing someone would say to get some action in the name of salvation, like these creepy cult leaders who demand the women sleep with them to be saved.

That also not mentioning the hadith in which Muhammad puts his tongue in al-Hassan’s mouth for no reason, or the Syrian biography written by Al-Amin Al-Ma’moun that mentions that Muhammad had allowed a kid named Ali to suck on his tongue.

#3: Muhammad Allowed a Guy to Kiss His Chest

In Sunan Abi Dawud 5224, we get a very strange narration in which this happens:

AbdurRahman ibn AbuLayla, quoting Usayd ibn Hudayr, a man of the Ansar, said that while he was given to jesting and was talking to the people and making them laugh, the Prophet (ﷺ) poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet (ﷺ) then raised his shirt and the man embraced him and began to kiss his side. Then he said: This is what I wanted, Messenger of Allah!

I don’t think this is something any straight dude would ever allow.

#4: Muhammad Going to the Bathroom

According to Sahih Al-Bukhari, Volume 1, Book 4, Number 152, whenever Muhammad went to the bathroom, he would bring some young boys with him to carry the tumblers of water needed to wash himself. Why would he need to do this? Why did he need the boys to come with him when he could have done it himself? It’s all extremely creepy.

#5: Muhammad and Zahir

In Al Seera Al Halabya by Al Halabya, we read that Muhammad hugged a slave boy from behind:

One day, Muhammad went to the market, there he found Zahir, whom he liked, so he hugged him from behind. Zahir said: let go of me, who are you? Muhammad told him: I’m the slave trader (literally, I’m the one who buys the slaves), and refused to let go of him so when Zahir knew it was Muhammad, he drew (stuck) his back closer to Muhammad’s chest.

Muslims argue that this was all an innocent prank being played by Muhammad, but this seems like a weird thing for a guy to do. To the dudes reading, is this something that straight guys do to prank each other or to express affection? From my knowledge, this is the type of thing that no truly straight guy would ever do.

#6: Muhammad and Young Boys

According to Majma al-Zawa’id, Ali ibn Abu Bakr al-Haythami, 299/9, Muhammad kissed the genitals of a kid named Husein. Need I say more.

#7: The Boys of Paradise

There are numerous verses and passages in the Quran that speak of the various pleasures to be had in Paradise. Several of them pay special attention to the young boys that will work as servers in Paradise. Surahs 52:24, 56:17-18, and 76:19 describe them as “scattered” or “hidden” pearls that will never alter in age. Already, this description is odd, since why would the servers be little boys when they could be anything else entirely, but it gets worse. New York Times columnist Judith Miller writes:

About two weeks before his murder, he mocked what passed for intellectual discourse among Islamists by citing a recent sermon by Egypt’s most popular preacher, Abdel Hamid Kishk, a blind sheikh who constantly attacked both the government and its official religious establishment. Kishk had been telling his audience that Muslims who entered paradise would enjoy ETERNAL ERECTIONS and the company of young boys draped in earrings and necklaces. Some of the ulema, the religious scholars at al-Azhar, the government’s seat of Islamic learning had disagreed. Yes, they said, men in paradise would have erections, BUT MERELY PROTRACTED, NOT PERPETUAL. Other experts disputed the possibility of pederasty in paradise.

That also doesn’t mention Islam’s long history of raping little boys, as well as women and girls that continues to this day in various forms.

It is clear from all of this that Muhammad had homosexual tendencies and even made it something to long for in eternity. Such sexual immorality should make one wonder if Allah truly is God, or if he’s the devil in disguise.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – Muhammad was the Gayest Guy in Arabia Part 2: Muhammad and the Men of Al-Zutt

If any of you lovely readers are at all familiar with David Wood or the polemics scene against Islam in general, you know about this story, as it provides the most damning evidence that Muhammad was bi.

To sum up this story, according to Jami at-Tirmidhi 2861, Musnad Ahmad ibn Hanbal 3778, and Musnad Ahmad ibn Hanbal 3688, Muhammad went to a valley in or near Mecca with his buddy, Abdullah ibn Masud. He then drew a line around Masud and sat him down in it, telling him not to cross the line and that some men would come and speak to him, but he was not to talk to them. Then Muhammad walked away.

Ibn Masud was probably very confused by this order, but his confusion was only going to become sheer disturbance and terror. Sometime after receiving the order to stay in the circle of safety, a bunch of naked dudes from the tribe of al-Zutt appeared and surrounded Masud for a bit before turning their attention to Muhammad and quote-unquote “riding” him. Some of them would approach Masud, which made him so scared that he sat down in the circle of safety. At the end of the night, Muhammad came back, saying he was in pain, and passed out in Masud’s lap.

Already, there is so much in this story that is disturbing, but other hadiths and Arabic customs make this even weirder. The six points to consider are:

1. Several Islamic authors mention the al-Zutt, and it was a common description that they were extremely virile.
2. It was a common practice amongst Arabs at the time to sleep with young boys in the belief that their being inseminated would make them stronger men.
3. The word used for ride, “yarkaboun” meant exactly what it means in English. It could be used both in the context of actually riding something or in reference to intercourse. In fact, al-Qurtubi confirms this, when he writes in a tafsir that “A woman may be compared to a cow, horse, or camel—for all are ridden.”
4. According to Sahih Bukhari 268, Muhammad had the strength of 30 men.
5. There is strong evidence throughout Muhammad’s many biographies that he was…tiny. Let’s just leave it at that.
6. Muhammad had a tendency of taking customs and practices done in childhood and applying them to adults (i.e. breastfeeding).

From this, we can begin putting together the pieces of the puzzle that make this story so disturbing and ironic. These six details put together show us that this most likely wasn’t just a random homosexual encounter (though that may have added to it) but may have been a sort of remedy to some of Muhammad’s insecurities.

As mentioned in point #2, it was a common belief in the Arab world that in order for a young boy to grow up to be a strong man, he had to be inseminated. Thus, a sort of pederasty was common in Arabia as boys were raped by older men believing that it would make them more manly and virile later in life.

Combine that with points #5 and #6, and we can begin to understand a possible motivation for Muhammad’s encounter with the men of al-Zutt. It’s possible that he was insecure about himself, knew of the custom of inseminating boys to make them more virile in adulthood, and thought, “Why wouldn’t it work on an adult?” Thus, he sought out the al-Zutt, the most virile guys in the region, and, probably not wanting to be just like any other guy, decided to find as many as possible, hence why he had the strength of 30 men.

Ew. Just…ew.

The Muslim response to this, of course, is one that tries to adamantly deny that this ever happened. They say that this story is Islamophobic propaganda that misrepresents the actual text, which they claim to have been referring to the night of the Jinn, when Muhammad recited the Quran to a bunch of jinn. According to them, these jinn just happened to look like the men of al-Zutt.

As for why the text says that the jinn, men, or whatever they were were riding Muhammad, Muslims claim that it’s a mistranslation. While “yarkaboun” can mean “to ride,” they argue that it can also mean “to crowd around.” The latter translation, according to them, is the way it was intended to be read.

The issue with this is that regardless of if this was the night of the jinn or not, the argument that “yarkaboun” in this context means “to crowd around” runs into a few problems.

First, it can’t explain why they appeared naked. Maybe the jinn don’t have clothes but taken in conjunction with the fact that Muhammad reportedly came stumbling back to ibn Masud telling him that he was in pain, and it seems that the al-Zutt did a lot more than crowd around him. This alone makes the translation of “yarkaboun” that Muslims suggest unlikely, but it gets worse.

The second reason why this translation is unlikely is because of ibn Masud’s response to the al-Zutt when they started trying to get at him. It’s clear from the text that he was absolutely terrified of whatever was “riding” Muhammad. However, instead of fighting back, standing his ground, or running away, he sits down, an incredibly strange reaction for someone who is scared. From this, it’s safe to infer that by sitting down, he was probably trying to protect a certain part of himself after seeing what was going on with Muhammad.

The third and final reason why the al-Zutt were actually “riding” Muhammad and not just crowding around him is the fact that “yarkaboun” is apparently rarely used by Arabic speakers to mean anything but “to ride” or “to mount,” both in a sexual and non-sexual capacity. To suggest that it does mean “to crowd around” is quite a stretch.

Then there’s the suggestion that the al-Zutt story was fabricated and isn’t an authentic hadith. However, this runs into the problem that it’s not only attested two several times, but it doesn’t really make sense that someone would make up such a story about Muhammad. Historically speaking, both of those factors make it more likely that this actually happened.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – Muhammad was the Gayest Guy in Arabia Part 1: Dihyah al-Kalbi

It’s June and you know what that means – it’s Pride month. Thus, to take advantage of this month’s unwanted theme, we need to talk about something extremely embarrassing for Islam: the fact that there is significant evidence in the hadiths that Muhammad was not only bisexual, but was a cross-desser.

You read that right. According to the hadiths, the founder of the most antagonistic religion towards the LGBTQ+ community was LGBTQ+ himself. Thus, we’ll look at three of the most damning instances of this recorded in the hadiths over the course of the month, starting with the story of Dihyah al-Kalbi, (a.k.a Dihyah bin Khalifa), one of the strangest people in the hadiths.

Dihyah was a young man from Medina – about 30 years younger than Muhammad – who was known for his looks. Sahih al-Bukhari 3634 describes him as a “handsome person amongst the companions of the prophet” and it’s frequently commented upon in numerous hadiths (including the one quoted) that he looked like the angel Gabriel. For example:

Sahih al-Bukhari 4980:

I was informed that Gabriel came to the Prophet (ﷺ) while Um Salama was with him. Gabriel started talking (to the Prophet). Then the Prophet (ﷺ) asked Um Salama, “Who is this?” She replied, “He is Dihya (al-Kalbi).” When Gabriel had left, Um Salama said, “By Allah, I did not take him for anybody other than him (i.e. Dihya) till I heard the sermon of the Prophet (ﷺ) wherein he informed about the news of Gabriel.” The subnarrator asked Abu Uthman: From whom have you heard that? Abu Uthman said: From Usama bin Zaid.

 Sunan an-Nasa’i 4991:

“The Messenger of Allah [SAW] would sit among his Companions and if a stranger came, he would not know which of them was he (the Prophet [SAW]) until he asked. So we suggested to the Messenger of Allah [SAW] that we should make a dais for him so that any stranger would know him if he came to him. So we built for him a bench made of clay on which he used to sit. (One day) we were sitting and the Messenger of Allah [SAW] was sitting in his spot, when a man came along who was the most handsome and good-smelling of all people, and it was as if no dirt had ever touched his garments. He came near the edge of the rug and greeted him, saying: ‘Peace be upon you, O Muhammad!’ He returned the greeting, and he said: ‘Shall I come closer, O Muhammad?’ He came a little closer, and he kept telling him to come closer, until he put his hands on the knees of the Messenger of Allah [SAW]. He said: ‘O Muhammad, tell me, what is Islam?’ He said: ‘Islam means to worship Allah and not associate anything with Him; to establish Salah, to pay Zakah, to perform Hajj to the House, and to fast Ramadan.’ He said: ‘If I do that, will I have submitted (be a Muslim)?’ He said: ‘Yes.’ He said: ‘You have spoken the truth,’ we found it odd. He said: ‘O Muhammad, tell me, what is faith?’ He said: ‘To believe in Allah [SWT], His Angels, the Book, the Prophets, and to believe in the Divine Decree.’ He said: ‘If I do that, will I have believed?’ The Messenger of Allah [SAW] said: ‘Yes.’ He said: ‘You have spoken the truth.’ He said: ‘O Muhammad, tell me, what is Al-Ihsan?’ He said: ‘To worship Allah [SWT] as if you can see Him, for although you cannot see Him, He can see you.’ He said: ‘You have spoken the truth.’ He said: ‘O Muhammad, tell me about the Hour.’ He lowered his head and did not answer. Then he repeated the question, and he did not answer. Then he repeated the question (a third time) and he did not answer. Then he raised his head and said: ‘The one who is being asked does not know more than the one who is asking. But it has signs, by which it may be known. When you see the herdsmen competing in building tall buildings, when you see the barefoot and naked ruling the Earth, when you see a woman giving birth to her mistress. Five things which no one knows except Allah [SWT]. Verily, Allah, with Him (alone) is the knowledge of the Hour up to His saying: ‘Verily, Allah is All-Knower, All-Aware (of things).’ Then he said: ‘No, by the One who sent Muhammad with the truth, with guidance and glad tidings, I did not know him more than any man among you. That was Jibril, peace be upon you, who came down in the form of Dihyah Al-Kalbi.'”

 Ash-Shama’il Al-Muhammadiyah 13:

On the authority of Jabir ibn ‘Abdi’llah, that Allah’s Messenger said (Allah bless him and give him peace):

“The Prophets were presented to me, and there was Moses (peace be upon him), a specimen of the men of distinction, as if he were among the men of pure lineage and manly virtue [shanu’a]. I also saw Jesus the son of Mary (peace be upon him), and the nearest I have seen in resemblance to him is ‘Urwa ibn Mas’ud. I also saw Abraham (peace be upon him), and the nearest I have seen in resemblance to him is your Companion (meaning himself). I also saw Gabriel (peace be upon him), and the nearest I have seen in resemblance to him is Dihya.”

 This raises several questions. First of all, why would Gabriel be so vain as to appear in the form of the most handsome man in Arabia? Why not – as an angel – appear in a human form more beautiful than Dihyah if Gabriel was so intent on looking good?

Second, why appear as Dihyah at all when all it would do is just cause confusion? After all, in one account by Ibn Kathir, Gabriel passed by some people and when asked about it, they thought Dihyah had passed them. A similar account is also provided by Ibn Hisham. Wouldn’t it be easier if Gabriel appeared to people as a different dude?

Third, why would Gabriel appear to Muhammad as Dihyah? Why not appear to the prophet of Islam in his usual form? We know from Surah 53:5-18 and numerous hadiths about the revelation of this verse that Muhammad had seen Gabriel’s true form, so why didn’t Gabriel just go with that form?

Now, while the descriptions of Dihyah’s looks alone and the suspicious nature of Gabriel’s appearances as Dihyah don’t prove that Muhammad was bi, it does make this next hadith very suspicious. According to Sahih al-Bukhari 3227,  Sahih al-Bukhari 5960,  Sahih Muslim 2104a,  Sunan Abi Dawud 4157, Sahih Muslim 2105, Sunan Abi Dawud 4158, and other sahih (authentic) hadiths, Gabriel had promised to visit Muhammad at some point during the night. Muhammad waited, but Gabriel never showed up. Later, when Muhammad saw him again, Gabriel explained that he was prevented from coming into the house because there was a dog.

Already, this is very suspicious. Why would Gabriel be meeting Muhammad at night? And why would he be afraid of a dog when, if we’re to believe the Bible, angels aren’t afraid of animals at all?

Well, if we put together all the evidence that “Gabriel” was actually Dihyah al-Kalbi and take a closer look at this story, we can see that this likely wasn’t so much an angelic visit as a homosexual rendezvous. Why else would Dihyah, posing as Gabriel be coming to Muhammad’s house at night and be unable to enter because there was a dog? Likely, he was trying to be sneaky about it and didn’t want the dog barking, alerting everyone to his prescence.

Additional information that makes this story even more suspicious is that it was “Gabriel’s” tendency to visit Muhammad every night during Ramadan. Sahih al-Bukhari 3220 records:

Allah’s Messenger (ﷺ) was the most generous of all the people, and he used to be more generous in the month of Ramadan when Gabriel used to meet him. Gabriel used to meet him every night in Ramadan to study the Holy Qur’an carefully together. Allah’s Messenger (ﷺ) used to become more generous than the fast wind when he met Gabriel.

This event isn’t a standalone narration. Similar accounts are found throughout the hadiths, many of them sahih. I guess this was the original “study session,” if you catch my drift. The fact that this happened during Ramadan at night when the ban on fasting from food, drink, and intercourse was over makes this even more suspicious. It conveniently provided a religious cover for Muhammad and Dihyah while also allowing them to be together as everyone else was busy partying.

But trust me. This is only scratching the surface. We have yet to talk about Muhammad running around in Aisha’s mirt or the infamous night of al-Zutt.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – Muhammad was the Gayest Guy in Arabia Part 1: Dihyah al-Kalbi

It’s June and you know what that means – it’s Pride month. Thus, to take advantage of this month’s unwanted theme, we need to talk about something extremely embarrassing for Islam: the fact that there is significant evidence in the hadiths that Muhammad was not only bisexual, but was a cross-desser.

You read that right. According to the hadiths, the founder of the most antagonistic religion towards the LGBTQ+ community was LGBTQ+ himself. Thus, we’ll look at three of the most damning instances of this recorded in the hadiths over the course of the month, starting with the story of Dihyah al-Kalbi, (a.k.a Dihyah bin Khalifa), one of the strangest people in the hadiths.

Dihyah was a young man from Medina – about 30 years younger than Muhammad – who was known for his looks. Sahih al-Bukhari 3634 describes him as a “handsome person amongst the companions of the prophet” and it’s frequently commented upon in numerous hadiths (including the one quoted) that he looked like the angel Gabriel. For example:

Sahih al-Bukhari 4980:

I was informed that Gabriel came to the Prophet (ﷺ) while Um Salama was with him. Gabriel started talking (to the Prophet). Then the Prophet (ﷺ) asked Um Salama, “Who is this?” She replied, “He is Dihya (al-Kalbi).” When Gabriel had left, Um Salama said, “By Allah, I did not take him for anybody other than him (i.e. Dihya) till I heard the sermon of the Prophet (ﷺ) wherein he informed about the news of Gabriel.” The subnarrator asked Abu Uthman: From whom have you heard that? Abu Uthman said: From Usama bin Zaid.

 Sunan an-Nasa’i 4991:

“The Messenger of Allah [SAW] would sit among his Companions and if a stranger came, he would not know which of them was he (the Prophet [SAW]) until he asked. So we suggested to the Messenger of Allah [SAW] that we should make a dais for him so that any stranger would know him if he came to him. So we built for him a bench made of clay on which he used to sit. (One day) we were sitting and the Messenger of Allah [SAW] was sitting in his spot, when a man came along who was the most handsome and good-smelling of all people, and it was as if no dirt had ever touched his garments. He came near the edge of the rug and greeted him, saying: ‘Peace be upon you, O Muhammad!’ He returned the greeting, and he said: ‘Shall I come closer, O Muhammad?’ He came a little closer, and he kept telling him to come closer, until he put his hands on the knees of the Messenger of Allah [SAW]. He said: ‘O Muhammad, tell me, what is Islam?’ He said: ‘Islam means to worship Allah and not associate anything with Him; to establish Salah, to pay Zakah, to perform Hajj to the House, and to fast Ramadan.’ He said: ‘If I do that, will I have submitted (be a Muslim)?’ He said: ‘Yes.’ He said: ‘You have spoken the truth,’ we found it odd. He said: ‘O Muhammad, tell me, what is faith?’ He said: ‘To believe in Allah [SWT], His Angels, the Book, the Prophets, and to believe in the Divine Decree.’ He said: ‘If I do that, will I have believed?’ The Messenger of Allah [SAW] said: ‘Yes.’ He said: ‘You have spoken the truth.’ He said: ‘O Muhammad, tell me, what is Al-Ihsan?’ He said: ‘To worship Allah [SWT] as if you can see Him, for although you cannot see Him, He can see you.’ He said: ‘You have spoken the truth.’ He said: ‘O Muhammad, tell me about the Hour.’ He lowered his head and did not answer. Then he repeated the question, and he did not answer. Then he repeated the question (a third time) and he did not answer. Then he raised his head and said: ‘The one who is being asked does not know more than the one who is asking. But it has signs, by which it may be known. When you see the herdsmen competing in building tall buildings, when you see the barefoot and naked ruling the Earth, when you see a woman giving birth to her mistress. Five things which no one knows except Allah [SWT]. Verily, Allah, with Him (alone) is the knowledge of the Hour up to His saying: ‘Verily, Allah is All-Knower, All-Aware (of things).’ Then he said: ‘No, by the One who sent Muhammad with the truth, with guidance and glad tidings, I did not know him more than any man among you. That was Jibril, peace be upon you, who came down in the form of Dihyah Al-Kalbi.'”

 Ash-Shama’il Al-Muhammadiyah 13:

On the authority of Jabir ibn ‘Abdi’llah, that Allah’s Messenger said (Allah bless him and give him peace):

“The Prophets were presented to me, and there was Moses (peace be upon him), a specimen of the men of distinction, as if he were among the men of pure lineage and manly virtue [shanu’a]. I also saw Jesus the son of Mary (peace be upon him), and the nearest I have seen in resemblance to him is ‘Urwa ibn Mas’ud. I also saw Abraham (peace be upon him), and the nearest I have seen in resemblance to him is your Companion (meaning himself). I also saw Gabriel (peace be upon him), and the nearest I have seen in resemblance to him is Dihya.”

 This raises several questions. First of all, why would Gabriel be so vain as to appear in the form of the most handsome man in Arabia? Why not – as an angel – appear in a human form more beautiful than Dihyah if Gabriel was so intent on looking good?

Second, why appear as Dihyah at all when all it would do is just cause confusion? After all, in one account by Ibn Kathir, Gabriel passed by some people and when asked about it, they thought Dihyah had passed them. A similar account is also provided by Ibn Hisham. Wouldn’t it be easier if Gabriel appeared to people as a different dude?

Third, why would Gabriel appear to Muhammad as Dihyah? Why not appear to the prophet of Islam in his usual form? We know from Surah 53:5-18 and numerous hadiths about the revelation of this verse that Muhammad had seen Gabriel’s true form, so why didn’t Gabriel just go with that form?

Now, while the descriptions of Dihyah’s looks alone and the suspicious nature of Gabriel’s appearances as Dihyah don’t prove that Muhammad was bi, it does make this next hadith very suspicious. According to Sahih al-Bukhari 3227,  Sahih al-Bukhari 5960,  Sahih Muslim 2104a,  Sunan Abi Dawud 4157, Sahih Muslim 2105, Sunan Abi Dawud 4158, and other sahih (authentic) hadiths, Gabriel had promised to visit Muhammad at some point during the night. Muhammad waited, but Gabriel never showed up. Later, when Muhammad saw him again, Gabriel explained that he was prevented from coming into the house because there was a dog.

Already, this is very suspicious. Why would Gabriel be meeting Muhammad at night? And why would he be afraid of a dog when, if we’re to believe the Bible, angels aren’t afraid of animals at all?

Well, if we put together all the evidence that “Gabriel” was actually Dihyah al-Kalbi and take a closer look at this story, we can see that this likely wasn’t so much an angelic visit as a homosexual rendezvous. Why else would Dihyah, posing as Gabriel be coming to Muhammad’s house at night and be unable to enter because there was a dog? Likely, he was trying to be sneaky about it and didn’t want the dog barking, alerting everyone to his prescence.

Additional information that makes this story even more suspicious is that it was “Gabriel’s” tendency to visit Muhammad every night during Ramadan. Sahih al-Bukhari 3220 records:

Allah’s Messenger (ﷺ) was the most generous of all the people, and he used to be more generous in the month of Ramadan when Gabriel used to meet him. Gabriel used to meet him every night in Ramadan to study the Holy Qur’an carefully together. Allah’s Messenger (ﷺ) used to become more generous than the fast wind when he met Gabriel.

This event isn’t a standalone narration. Similar accounts are found throughout the hadiths, many of them sahih. I guess this was the original “study session,” if you catch my drift. The fact that this happened during Ramadan at night when the ban on fasting from food, drink, and intercourse was over makes this even more suspicious. It conveniently provided a religious cover for Muhammad and Dihyah while also allowing them to be together as everyone else was busy partying.

But trust me. This is only scratching the surface. We have yet to talk about Muhammad running around in Aisha’s mirt or the infamous night of al-Zutt.

Until next time,

M.J.

Archangel Gabriel

In Judaism, Christianity, & other Abrahamic religions, Gabriel (or even Cebrail (Djebrail) in some cultures) is an archangel with the power to announce God’s will to mankind as the messenger of God. He’s like the Abrahamic Apollo. He’s mentioned in the Hebrew Bible/Christian Old Testament, the New Testament, & the Quran.

In the Book of Daniel, Gabriel appears to the prophet Daniel to interpret his vision. Gabriel also shows up in the Jewish apocryphal 1st Book of Enoch & other Hebrew writings.

Along with the archangel Michael, Gabriel is described as the guardian angel of the Israelites, defending them against the angels of the other peoples. Many sects of Christianity revere Gabriel as a saint.

In the New Testament’s Gospel of Luke, Gabriel appears to Zachariah, predicting the birth of John the Baptist. Gabriel later appears to Mary, mother of Jesus, to announce that she would conceive & bear a son via a virgin birth.

Islam regards Gabriel as an archangel sent by Allah/God to different prophets, including Muhammad (PBUH). The first 5 verses of the Al-Alaq (96th chapter of the Quran) are believed by Muslims to have been the 1st verses of revelations given by Gabriel to Muhammad (PBUH).

The only book in the Hebrew Bible that explicitly mentions Gabriel is the Book of Daniel, & Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15-26, 9:21-27). In Daniel’s final vision, an unnamed angel appears to him & speaks of receiving help from the archangel Michael in battle against the Prince of Persia (not the video game) & also Michael’s role in times to come. This unnamed angel is thought to be Gabriel.

Though not named specifically, the “man clothed with linen” mentioned in the Book of Ezekiel chapters 9 & 10 is interpreted as Gabriel in Yoma 77a of the Babylonian Talmud.

There are many references to Gabriel in the Book of Enoch. According to this book, Michael, Uriel, Raphael, & Gabriel complain to God about the many wrongs perpetuated by Azazel & Samyaza. Especially the fact that they revealed “eternal secrets” & sins to mankind & defiled themselves with human women who later gave birth to giant offspring. Or, 1 of our fav subjects to circle back to, the Nephilim. (We will be doing the Nephilim in a future post. It’s currently being researched right now. Along with the Watchers, the Nephilim’s dads.)

As a result, God decides to destroy the Earth (which has been corrupted by those pesky fallen angels; these fallen angels were led by Azazel & Samyaza) & all of its inhabitants except for Noah. God sends Gabriel & the other archangels to go after the fallen angels & cast them into the darkness until the day of their judgment.

In Chapter 20, Gabriel is listed as 1 of 7 holy angels who watch. In Chapter 40, Gabriel is listed as 1 of 4 presences who stand on the 4 sides of God. These 4 archangels will be the ones to cast the fallen angels into the abyss of condemnation on Judgment Day.

According to Rabbinic Judaism, Gabriel (along with Michael, Uriel, & Raphael) is 1 of the 4 angels that stand at the 4 sides of God’s throne & serve as guardian angels of the 4 parts of the Earth. Michael stands on/at the right hand of God. While Gabriel (who ranks beneath Michael) stands at the left. Michael & Gabriel often work together. But Michael is mainly occupied in Heaven, while Gabriel (as the messenger of God) typically executes God’s will on earth.

Gabriel is also associated with the metal gold (the color of fire). Alongside Michael, Gabriel is described as the guardian angel of Israel, defending the Israelites against the angels of the other nations.

Gabriel is 1 of God’s archangels in Kabbalah literature. He’s pictured working in concert with Michael as part of God’s court. He’s identified with the sefira (or the Counting of the Omar. It’s a period of 49 days known as sefira(h).) of Yesod (this is a node in the kabbalistic Tree of Life.). Gabriel isn’t to be prayed to because only God can answer & sends Gabriel as his agent/messenger/courier.

According to Jewish mythology, in the Garden of Eden there’s a tree of life or the “tree of souls” that blossoms & produces new souls, which fall into the Guf, the Treasury of souls. This is located in the 7th Heaven. Gabriel reaches into the Treasury & takes out the 1st soul that comes into his hand.

Gabriel’s 1st appearance in the New Testament is found in the 1st part of Chapter 1 of Luke. This is where the annunciation of the birth of John the Baptist is. John’s dad, Zachariah, was childless because John’s mom, Elizabeth, was barren. An angel shows up to Zechariah to announce the birth of his son. When Zechariah questions the angel, the angel names himself as Gabriel (Luke 1:5-25).

Gabriel’s next appearance is in the 2nd part of Luke, chapter 1. This time, to announce the birth of Jesus to Mary (Luke 1:26-38). In the 1st part of the passage, the angel identifies itself as Gabriel; in the 2nd part of the passage, the angel doesn’t. It’s the author of Luke who calls this angel Gabriel.

Gabriel is more frequently referenced in early Christian pseudepigraphic texts (these are texts whose authorship isn’t by who it’s claimed to be or a real author attributed to some bigger name of the past) than in Amy of the canonical Biblical texts.

Gabriel is mentioned in some of the infancy Gospels, like the Nativity Gospel of Mary, Protevangelium of James, & First Gospel of the Infancy of Jesus Christ. Gabriel is also mentioned in some of the early Christian apocalyptic texts, like the Greek Apocalypse of Ezra & Second Book of Enoch.

In Gnosticism, angels are portrayed as belonging to a pantheon of spiritual beings involved in the creation of the world. According to 1 ancient Gnostic manuscript, the Holy Book of the Great Invisible Spirit. (Which we have posted!) Gabriel is a divine being & inhabitant of the pleroma (This refers to the total of divine powers.) that existed before the demiurge (This is an figure who is responsible for fashioning & maintaining the physical universe). There’s also a reference to Gabriel in Chapter 17 of the Gospel of Judas.

In the theology of the Mormon Church, Gabriel is believed to have lived a mortal life as the prophet Noah. The 2 are regarded as the same individual. Noah was his mortal name & Gabriel being his heavenly name.

Gabriel’s fast day was exclusively celebrated on March 18 between 1588 & 1921. The feast of St. Gabriel was included by Pope Benedict XV in the General Roman Calender in 1921 for celebration on March 24.

In 1969, the day was officially transferred to September 29 for celebration in combination with the feasts of Michael & Raphael. Today, the September 29 date (known as Michaelmas) has been adopted by the Catholic Church, Church of England, Lutheran faith, Anglican Communion, & Western Orthodox churches.

The Eastern Orthodox Church & those Eastern Catholic Churches that follow the Byzantine Rite (a.k.a. the Rite of Constantinople is a liturgical rite developed in the Eastern Christian church of Constantinople.) celebrated the Feast of the Archangels (or Synaxis of the Archangel Michael & the Other Bodiless Powers) on November 8.

For the churches that follow the Julian Calendar, November 9 currently falls on November 21 of the modern Gregorian Calendar (a 13-day difference).

The Eastern Orthodox commemorate Gabriel not only at the Feast of the Archangels, but also on 2 other days: March 26 the “Synaxis of the Archangel Gabriel” & celebrates his role in the Annunciation. July 13, a.k.a. the “Synaxis of the Archangel Gabriel.”

The Coptic Orthodox Church celebrates Gabriel’s feast of 13 Paoni, 22 Koiak, & 26 Paoni. The medieval Coptic work Investiture of the Archangel Gabriel, attributes the feast day of 22 Koiak to the day Gabriel was given the rank of archangel in Heaven.

The Ethiopian Church celebrates Gabriel’s feast of December 18 (in the Ethiopian calendar). A sizable number of its believers making a pilgrimage to a church dedicated to “St. Gabriel” in Kulubi & Wonkshet on that day.

Gabriel is in many places in the Quran. He’s revered as 1 of the primary archangels & as the Angel of Revelation in Islam. He’s primarily mentioned in the verses 2:97, 2:98, 66:4 of the Quran. However, the Quranic text doesn’t refer to him as an angel. In the Quran, the archangel Gabriel appears named in 2:97 & 66:4, as well as in 2:98, where he’s mentioned along with the archangel Michael.

Tafsir (this is like the Jewish Midrash) narrates that Muhammad saw the archangel Gabriel in his full angelic splendor only 2x. The 1st time was when he received his 1st revelation. Islamic tradition holds that Gabriel was sent to numerous pre-Islamic Biblical prophets with revelation & divine injunctions, including Adam, whom Muslims believe was consoled by Gabriel sometime after Fall, too. He’s known by many names in Islam, such as “keeper of holiness.” In Hadith traditions, Jibril is said to have 600 wings.

In Islam, the tree of souls is referred to as the Sidrat al-Muntaha. This is identified as a Ziziphus spina-christi. This is also known as Christ’s thorn jujube.

Muslims believe that Gabriel was tasked with transmitting the scriptures from God to the prophets & messengers as Asbab al-Nuzul or revelation. Asbab al-Nuzul is occasions or circumstances of revelation names the historical context in which Quranic verses were revealed from the perspective of traditional Islam. When Muhammad was questioned which angel is revealing the holy scriptures, he told the Jews they’re revealed by Gabriel.

Muslims also Revere Gabriel for several events that predate what they regard as the 1st revelation narrated in the Quran. Muslims believe that Gabriel was the angel who informed Zechariah of the Nativity of John the Baptist. As well as Mary about the future nativity of Jesus.

Gabriel was 1 of 3 angels who had earlier informed Abraham of the birth of Isaac. Gabriel also makes a famous appearance in the Hadith of Gabriel, in which he questions Muhammad on the core tenets of Islam.

Gabriel is also believed to have delivered punishment from God to the Sodomites by leveling the entire city of Sodom with the tip of his wing. According to a Hadith, Gabriel has the ability to regulate feelings or perception in humans. Particularly happiness or sadness.

Gabriel is believed to have helped Muhammad overcome adversaries significantly against an ifrit during the Night Journey. An ifrit is a powerful type of demon in Islamic culture. Gabriel is also believed to have helped Muhammad overcome his adversaries during the Battle of Badr.

The Yazidis worship 7 Archangels, including Gabriel (Jabra’il), Michael (Mikha’il), Raphael (Rapha’il), Dedra’il, Azra’il, Shamka’il, & Azazil. They’re emanations from God with which God entrusted the world. Yazidis associate Gabriel with Tawusi Melek (the “Peacock Angel”).

Mandaeans venerate Ptahil as the “4th Life.” Ptahil is an uthra (a divine messenger of the light), identified with Gabriel, who creates the poorly made material world with the help of Ruha, a sinful & fallen female ruler who inhabits the World of Darkness.

The creation of the material world occurs by God’s command. But is delegated to Ptahil (a subservient emanation or uthra) with the assistance of Gabriel & others.

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Apologetics: Flippin’ Fatwa Friday – The Bible vs. The Quran: Surah al-Baqarah Verses 156-158.

Last time on Flippin’ Fatwa Friday, we covered three issues, talking about good works, the Ka’ba, and jihad. Today, we’re sort-of back to talking about the Ka’ba, though we’ll more specifically be looking at another big part of the Hajj. Let’s take a look at this:

156. Who, when a calamity befalls them, say, ‘Surely, we belong to Allah and to him, of course, we return (and in his will is our peace).’ 157. It is they upon whom descend the benedictions from their Lord and his mercy, and it is they who are guided aright. 158. The Safa and Marwah (- the two eminences near Ka’ba) are certainly (two) of the symbols of Allah, so he who is on Pilgrimage to the house or performs ‘Umrah (- a visit to Ka’ba), there is no blame on him to perform Tawaf (- to run between) the two (eminences), and he who remains thoroughly dutiful and chooses to do good deeds spontaneously, the surely (he will find) Allah is Appreciative and rewards ever good deed done. Surely, Allah is All-Knowing.

I’ve already talked about the pagan origins of the Ka’ba and the Black Stone, but one of the things I sadly forgot to mention was how the Hajj also includes running between two small hills, the Safa and Marwa, seven times. This verse is the only time where this practice is mentioned, and it isn’t really elaborated on in the Quran.

The pagan origins of this practice aren’t something that can only be found through spending hours flipping through history books or scrolling on Google. It’s readily admitted in the hadiths that this practice stems from Arabian pagans. For example, Sahih Bukhari 4496 says:

Narrated `Asim bin Sulaiman:
I asked Anas bin Malik about Safa and Marwa. Anas replied, “We used to consider (i.e. going around) them a custom of the Pre-islamic period of Ignorance, so when Islam came, we gave up going around them. Then Allah revealed: “Verily, Safa and Marwa (i.e. two mountains at Mecca) are among the Symbols of Allah. So it is not harmful of those who perform the Hajj of the House (of Allah) or perform the Umra to ambulate (Tawaf) between them.” 

Stange how pagan customs were never absorbed into Judaism or Christianity by God. Why would Allah make a pagan custom something that is mandatory in Islam?

The reason for this has much to do with what I’ve mentioned in previous posts about the Hajj. It was all to gain a following. Muhammad knew that these customs were important to the people groups he knew. It wasn’t something they would give up easily. Thus, he simply absorbed them into Islam to make it more palatable for them.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – The Bible vs. The Quran: Surah al-Baqarah Verses 156-158.

Last time on Flippin’ Fatwa Friday, we covered three issues, talking about good works, the Ka’ba, and jihad. Today, we’re sort-of back to talking about the Ka’ba, though we’ll more specifically be looking at another big part of the Hajj. Let’s take a look at this:

156. Who, when a calamity befalls them, say, ‘Surely, we belong to Allah and to him, of course, we return (and in his will is our peace).’ 157. It is they upon whom descend the benedictions from their Lord and his mercy, and it is they who are guided aright. 158. The Safa and Marwah (- the two eminences near Ka’ba) are certainly (two) of the symbols of Allah, so he who is on Pilgrimage to the house or performs ‘Umrah (- a visit to Ka’ba), there is no blame on him to perform Tawaf (- to run between) the two (eminences), and he who remains thoroughly dutiful and chooses to do good deeds spontaneously, the surely (he will find) Allah is Appreciative and rewards ever good deed done. Surely, Allah is All-Knowing.

I’ve already talked about the pagan origins of the Ka’ba and the Black Stone, but one of the things I sadly forgot to mention was how the Hajj also includes running between two small hills, the Safa and Marwa, seven times. This verse is the only time where this practice is mentioned, and it isn’t really elaborated on in the Quran.

The pagan origins of this practice aren’t something that can only be found through spending hours flipping through history books or scrolling on Google. It’s readily admitted in the hadiths that this practice stems from Arabian pagans. For example, Sahih Bukhari 4496 says:

Narrated `Asim bin Sulaiman:
I asked Anas bin Malik about Safa and Marwa. Anas replied, “We used to consider (i.e. going around) them a custom of the Pre-islamic period of Ignorance, so when Islam came, we gave up going around them. Then Allah revealed: “Verily, Safa and Marwa (i.e. two mountains at Mecca) are among the Symbols of Allah. So it is not harmful of those who perform the Hajj of the House (of Allah) or perform the Umra to ambulate (Tawaf) between them.” 

Stange how pagan customs were never absorbed into Judaism or Christianity by God. Why would Allah make a pagan custom something that is mandatory in Islam?

The reason for this has much to do with what I’ve mentioned in previous posts about the Hajj. It was all to gain a following. Muhammad knew that these customs were important to the people groups he knew. It wasn’t something they would give up easily. Thus, he simply absorbed them into Islam to make it more palatable for them.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – A Comparison of Claims About the Insanity of Jesus and the Insanity of Muhammad. (Part 3)

Over the last two Flippin’ Fatwa Friday posts, I’ve discussed the possibility that Muhammad and Jesus were either epileptic or insane. Jesus repeatedly proved Himself to be of sound mind and didn’t show any sign of epilepsy. Muhammad didn’t pass so cleanly, with the theory that he had epilepsy or a personality disorder still standing. However, if neither man were epileptic or insane, this leaves what’s possibly the oldest and most serious accusation against either of them: demon possession. 

Demonic possession manifests itself in different ways and can look like psychological dysfunction. (15) According to the instances of demon possession recorded in the Bible, demon possessed people can’t control themselves, exhibit new personalities and abilities, (Matt 8:29, 9:33, 12:22, Mark 1:23-24) speak in a different voice or make them mute, (Mark 5:9, Luke 11:14) have supernatural knowledge (Acts 16:16-18), and tend to be suicidal. (Matthew 17:14-21, Mark 9:14-29, Luke 9:37-43, 17:6) (3, 15)  

In the Bible, Jesus was accused of being demon possessed numerous times. In Luke 11:15, after Jesus had driven out a demon that made a person mute, some of the members of the crowd said, “By Beelzebul, the prince of demons, he is driving out demons.” Similar accusations are found in Matthew 12:24, Mark 3:21-22, John 7:20, 8:48, 8:52, and 10:20. (3) 

 However, Jesus’ responses consistently disproved these claims. (Matthew 12:22-32, Mark 2:12, 3:22-30, 5:1-20, Luke 4:33-37, 11:14-23, and John 10:21) (3) At one point, he said, “Every kingdom divided against itself is ruined. And every city or household divided against itself will not last. If Satan forces Satan out, he is divided against himself. How, then, can his kingdom last? If I force demons out of people with the help of Beelzebul, who helps your followers force them out? That’s why they will be your judges. But if I force demons out with the help of God’s Spirit, then the kingdom of God has come to you.” (Matthew 12:25-28) (3) 

In Muhammad’s case, he cannot effectively fend off this accusation. In fact, the charge that he was possessed has perhaps the best evidence to support it. Throughout Muhammad’s life, he experienced periods of great spiritual oppression or delusion. (22) Ibn Saad records that during Muhammad’s childhood, Halima would see a cloud shadowing him during severe heat. (10) This so greatly scared her that it prompted her to send him back to Aaminah. (7, 10) In Guillaume’s translation of Ibn Ishaw, page 72: “His [Muhammad’s friends] father said to me, ‘I am afraid that this child has had a stroke, so take him back to his family before the result appears. … She [Muhammad’s mother] asked me what happened and gave me no peace until I told her. When she asked if I feared a demon had possessed him, I replied that I did.” (paragraph 5) (13) 

Various accounts of Muhammad’s first revelation are also damning. According to Karen Armstrong, ““Muhammad was torn from his sleep in his mountain cave and felt himself overwhelmed by a devastating divine presence. Later he explained this ineffable experience by saying that an angel had enveloped him in a terrifying embrace so that it felt as though the breath was being forced from his body.” (paragraph 5, sentence 1-2) (22) Sahih Muslim 160a writes, ““Then the Prophet returned therewith, his heart was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So, they wrapped him till the fear had left him. He then said to Khadija: O Khadija! What has happened to me? And he informed her of the happening, saying: I fear for myself.” (1) Sahih Bukhari 4951 also says, “Then Allah’s Messenger returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, ‘Cover me!’ They covered him, and when the state of fear was over, he said to Khadija, ‘O Khadija! What is wrong with me? I was afraid that something bad might happen to me.” (1)  

Ibn Ishaq and many of Muhammad’s contemporaries also agreed that he believed himself to be possessed and became suicidal afterwards. (22)  Islamic scholar al-Tabari, records that when the revelations ceased for a period of six months to three years, Muhammad became depressed and repeatedly attempted to jump off cliffs and mountain crags. (13) Guillaume’s The Life of Muhammad, page 106 contains Tabari’s record of what Muhammad said: “Now none of God’s creatures was more hateful to me than an (ecstatic) poet or a man possessed: I could not even look at them. I thought, Woe is me poet or possessed – Never shall Quraysh say this of me! I will go to the top of the mountain and throw myself down that I may kill myself and gain rest.” (Paragraph 13-paragraph 14, sentence 1-5) (13)  

When compared to the accounts of angelic encounters in the Bible, Muhammad’s initial encounter with Gabriel sounds more akin to the cases of demon possession found in the Bible. Whenever people in the Bible meet an angel, the angel always comforts them with the phrase, “Do not be afraid.” (Gen 15:1, 26:24, 46: 3; Dan 8:15-29, 10:12, 19; Matt 28:5, 10; Luke 1:13, 26-31, 2:10; Rev. 1:17) (3, 22) Then, after the visit from the angel or God Himself, while the people are understandably shaken and filled with reverent fear, they never experienced depression, much less suicidality. (13) In fact, many who were visited by God in the Bible were blessed with the opportunity to fellowship with Him. (Gen 3-4, 6, 12-18, Exodus 3-34, Isaiah 6, Luke 2, Acts 9) (13) With Muhammad’s encounter with Gabriel, none of that is present. 

Interestingly, the accusations from Muhammad’s contemporaries that he was possessed aren’t just found in the hadiths. Record of these accusations can also be found in the Quran in verses and passages such as surah 15:6, (2) 44:14, and 37:36, (2, 22), 81:22-25, 69:41-42. (2, 13) The reason for these accusations, according to Tabari, could be rooted in a superstition from the pre-Islamic Arabs who believed in the demon of poetry. (13) The pre-Islamic Arabs believed that great poets were directly inspired by demons, which, combined with the fact that early Quranic revelations were poetic in nature, may explain why Muhammad’s contemporaries and Muhammad himself believed him to be demon possessed. (13, 22) So great was this belief that Muhammad was possessed that there are numerous verses dedicated to rebutting these claims, such as surah 7:184, 23:70, 34:36 52:29, 68:2, 81:22. (2) Further evidence that Muhammad had strange experiences with spiritual entities is found in Sahih Bukhari 3421, which records that he was attacked by jinn during prayer. (1) 

Other accounts that support the claim that Muhammad was possessed is the infamous story of the Satanic Verses, which make up surah 53:19-23. (2, 11) According to accounts from Ibn Sa’d and al-Tabari in The Life of Muhammad, when Muhammad’s following was still small in Mecca, he revealed verses that pleased the Meccan leaders because it declared the existence of and endorsed the worship of three goddesses who were worshipped there. (11) When later questioned about it, Muhammad retracted it, (11) and claimed that Satan put those verses in his mouth. (13)  

Additionally, various hadiths (i.e. Sahih Bukhari 4.490, 7.660, 7.661, 7.658, 8.89, 8.400) record an incident in which Muhammad was bewitched for a year, believing that he was having sexual relations with his wives when he wasn’t (13, 22) and was also referenced by Ibn Hisham in The Life of Muhammad. (13) Aisha narrates in Sahih Bukhari 3175, “Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done.” (1) Sahih Bukhari 6391, also records this and said, “[…] Allah’s Messenger was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoke his Lord (for a remedy). Then (one day) he said, ‘O Aisha! Do you know that Allah has advised me as to the problem I consulted him about?’ Aisha said, ‘O Allah’s Messenger! What’s that?’ He said, ‘Two mean came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, ‘What is wrong with this man?’ The later replied, ‘He is under the effect of magic.’” (1)  It continues, saying, “Allah’s Messenger went to that well and returned to Aisha, saying, ‘By Allah, the water (of the well) was as red as the infusion of Hinna, and the date-palm trees look like the heads of devils.’” (1)  

People’s reaction to Gabriel were also telling, with as non-Muslims called Gabriel “Satan.” (Sahih Bukhari 2.225) (13) Aisha also couldn’t see Gabriel, (Sahih Bukhari 4.440) Muslims and non-Muslims thought Gabriel was a man named Dihya al-Kalbi (Sahih Bukhari 4.827), and Khadija couldn’t see him. (Life of Muhammad) (13) Gabriel also exhibited behavior that was inconsistent with a real angel of God, such as refusing to go into a house with a dog or picture, (Sahih Bukhari 4.450) didn’t understand genetics, (Sahih Bukhari 4.546), was unable to heal Muhammad when he prayed for him, and was responsible for the massacre of a Jewish tribe of Bani Qurayza. (Sahih Bukhari 5.448) (13) 

Finally, as compared to biblical prophets – specifically those who the Apostle Peter describes – Muhammad’s revelations were closer to those of a spiritist or channeler. (22) John Gilchrist, a South African Christian author and well-known authority on Islam compares Muhammad’s revelations to the epileptic boy in Matthew 17, Mark 9, and Luke 9 who was demon possessed. (22) His conclusion was that it’s possible that Muhammad could’ve been such a case, with occultic influences causing epilepsy-like symptoms without amnesia, which has been recorded as happening to oriental ecstatics and mystics by missionaries and others. (22) Even more damning that Muhammad was a false prophet who may have been demon possessed is that not only did Muhammad die of poisoning at the hands of a Jewish woman after the conquest of Khaybar, (11, 13) but all of his male children died when they were very young. (13) Why this is important is because in Jeremiah 23:15, 34, God says that He will punish false prophets via “bitter food” and “poisoned water,” and that He would “punish that man and his household.” (13)  

Overall, while it’s almost impossible to give a concrete diagnosis of the mental, spiritual, or neurological state of Jesus or Muhammad, from what we know of their lives, we can see if there is at least the potential that they suffered from some sort of disorder or spiritual oppression. While Jesus Christ has been repeatedly accused of having epilepsy, various personality disorders, or being demon possessed, He has repeatedly proved Himself to be completely sane. He denied being possessed, never acted as one demon possessed, and showed no symptoms of epilepsy or any personality disorders.  Muhammad, however, when faced with similar accusations, is unable to give a satisfying rebuttal. From the accounts given by the hadiths and various Islamic scholars, the belief that Muhammad had epilepsy, a personality disorder, or was demonically possessed finds ground. There are strange accounts that support each theory, leading some to even speculate that he had a combination of all three. Either way, it’s clear that while Jesus was perfectly sane and was who He said He was, Muhammad was most likely a madman. 

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – A Comparison of Claims About the Insanity of Jesus and the Insanity of Muhammad. (Part 3)

Over the last two Flippin’ Fatwa Friday posts, I’ve discussed the possibility that Muhammad and Jesus were either epileptic or insane. Jesus repeatedly proved Himself to be of sound mind and didn’t show any sign of epilepsy. Muhammad didn’t pass so cleanly, with the theory that he had epilepsy or a personality disorder still standing. However, if neither man were epileptic or insane, this leaves what’s possibly the oldest and most serious accusation against either of them: demon possession. 

Demonic possession manifests itself in different ways and can look like psychological dysfunction. (15) According to the instances of demon possession recorded in the Bible, demon possessed people can’t control themselves, exhibit new personalities and abilities, (Matt 8:29, 9:33, 12:22, Mark 1:23-24) speak in a different voice or make them mute, (Mark 5:9, Luke 11:14) have supernatural knowledge (Acts 16:16-18), and tend to be suicidal. (Matthew 17:14-21, Mark 9:14-29, Luke 9:37-43, 17:6) (3, 15)  

In the Bible, Jesus was accused of being demon possessed numerous times. In Luke 11:15, after Jesus had driven out a demon that made a person mute, some of the members of the crowd said, “By Beelzebul, the prince of demons, he is driving out demons.” Similar accusations are found in Matthew 12:24, Mark 3:21-22, John 7:20, 8:48, 8:52, and 10:20. (3) 

 However, Jesus’ responses consistently disproved these claims. (Matthew 12:22-32, Mark 2:12, 3:22-30, 5:1-20, Luke 4:33-37, 11:14-23, and John 10:21) (3) At one point, he said, “Every kingdom divided against itself is ruined. And every city or household divided against itself will not last. If Satan forces Satan out, he is divided against himself. How, then, can his kingdom last? If I force demons out of people with the help of Beelzebul, who helps your followers force them out? That’s why they will be your judges. But if I force demons out with the help of God’s Spirit, then the kingdom of God has come to you.” (Matthew 12:25-28) (3) 

In Muhammad’s case, he cannot effectively fend off this accusation. In fact, the charge that he was possessed has perhaps the best evidence to support it. Throughout Muhammad’s life, he experienced periods of great spiritual oppression or delusion. (22) Ibn Saad records that during Muhammad’s childhood, Halima would see a cloud shadowing him during severe heat. (10) This so greatly scared her that it prompted her to send him back to Aaminah. (7, 10) In Guillaume’s translation of Ibn Ishaw, page 72: “His [Muhammad’s friends] father said to me, ‘I am afraid that this child has had a stroke, so take him back to his family before the result appears. … She [Muhammad’s mother] asked me what happened and gave me no peace until I told her. When she asked if I feared a demon had possessed him, I replied that I did.” (paragraph 5) (13) 

Various accounts of Muhammad’s first revelation are also damning. According to Karen Armstrong, ““Muhammad was torn from his sleep in his mountain cave and felt himself overwhelmed by a devastating divine presence. Later he explained this ineffable experience by saying that an angel had enveloped him in a terrifying embrace so that it felt as though the breath was being forced from his body.” (paragraph 5, sentence 1-2) (22) Sahih Muslim 160a writes, ““Then the Prophet returned therewith, his heart was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So, they wrapped him till the fear had left him. He then said to Khadija: O Khadija! What has happened to me? And he informed her of the happening, saying: I fear for myself.” (1) Sahih Bukhari 4951 also says, “Then Allah’s Messenger returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, ‘Cover me!’ They covered him, and when the state of fear was over, he said to Khadija, ‘O Khadija! What is wrong with me? I was afraid that something bad might happen to me.” (1)  

Ibn Ishaq and many of Muhammad’s contemporaries also agreed that he believed himself to be possessed and became suicidal afterwards. (22)  Islamic scholar al-Tabari, records that when the revelations ceased for a period of six months to three years, Muhammad became depressed and repeatedly attempted to jump off cliffs and mountain crags. (13) Guillaume’s The Life of Muhammad, page 106 contains Tabari’s record of what Muhammad said: “Now none of God’s creatures was more hateful to me than an (ecstatic) poet or a man possessed: I could not even look at them. I thought, Woe is me poet or possessed – Never shall Quraysh say this of me! I will go to the top of the mountain and throw myself down that I may kill myself and gain rest.” (Paragraph 13-paragraph 14, sentence 1-5) (13)  

When compared to the accounts of angelic encounters in the Bible, Muhammad’s initial encounter with Gabriel sounds more akin to the cases of demon possession found in the Bible. Whenever people in the Bible meet an angel, the angel always comforts them with the phrase, “Do not be afraid.” (Gen 15:1, 26:24, 46: 3; Dan 8:15-29, 10:12, 19; Matt 28:5, 10; Luke 1:13, 26-31, 2:10; Rev. 1:17) (3, 22) Then, after the visit from the angel or God Himself, while the people are understandably shaken and filled with reverent fear, they never experienced depression, much less suicidality. (13) In fact, many who were visited by God in the Bible were blessed with the opportunity to fellowship with Him. (Gen 3-4, 6, 12-18, Exodus 3-34, Isaiah 6, Luke 2, Acts 9) (13) With Muhammad’s encounter with Gabriel, none of that is present. 

Interestingly, the accusations from Muhammad’s contemporaries that he was possessed aren’t just found in the hadiths. Record of these accusations can also be found in the Quran in verses and passages such as surah 15:6, (2) 44:14, and 37:36, (2, 22), 81:22-25, 69:41-42. (2, 13) The reason for these accusations, according to Tabari, could be rooted in a superstition from the pre-Islamic Arabs who believed in the demon of poetry. (13) The pre-Islamic Arabs believed that great poets were directly inspired by demons, which, combined with the fact that early Quranic revelations were poetic in nature, may explain why Muhammad’s contemporaries and Muhammad himself believed him to be demon possessed. (13, 22) So great was this belief that Muhammad was possessed that there are numerous verses dedicated to rebutting these claims, such as surah 7:184, 23:70, 34:36 52:29, 68:2, 81:22. (2) Further evidence that Muhammad had strange experiences with spiritual entities is found in Sahih Bukhari 3421, which records that he was attacked by jinn during prayer. (1) 

Other accounts that support the claim that Muhammad was possessed is the infamous story of the Satanic Verses, which make up surah 53:19-23. (2, 11) According to accounts from Ibn Sa’d and al-Tabari in The Life of Muhammad, when Muhammad’s following was still small in Mecca, he revealed verses that pleased the Meccan leaders because it declared the existence of and endorsed the worship of three goddesses who were worshipped there. (11) When later questioned about it, Muhammad retracted it, (11) and claimed that Satan put those verses in his mouth. (13)  

Additionally, various hadiths (i.e. Sahih Bukhari 4.490, 7.660, 7.661, 7.658, 8.89, 8.400) record an incident in which Muhammad was bewitched for a year, believing that he was having sexual relations with his wives when he wasn’t (13, 22) and was also referenced by Ibn Hisham in The Life of Muhammad. (13) Aisha narrates in Sahih Bukhari 3175, “Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done.” (1) Sahih Bukhari 6391, also records this and said, “[…] Allah’s Messenger was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoke his Lord (for a remedy). Then (one day) he said, ‘O Aisha! Do you know that Allah has advised me as to the problem I consulted him about?’ Aisha said, ‘O Allah’s Messenger! What’s that?’ He said, ‘Two mean came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, ‘What is wrong with this man?’ The later replied, ‘He is under the effect of magic.’” (1)  It continues, saying, “Allah’s Messenger went to that well and returned to Aisha, saying, ‘By Allah, the water (of the well) was as red as the infusion of Hinna, and the date-palm trees look like the heads of devils.’” (1)  

People’s reaction to Gabriel were also telling, with as non-Muslims called Gabriel “Satan.” (Sahih Bukhari 2.225) (13) Aisha also couldn’t see Gabriel, (Sahih Bukhari 4.440) Muslims and non-Muslims thought Gabriel was a man named Dihya al-Kalbi (Sahih Bukhari 4.827), and Khadija couldn’t see him. (Life of Muhammad) (13) Gabriel also exhibited behavior that was inconsistent with a real angel of God, such as refusing to go into a house with a dog or picture, (Sahih Bukhari 4.450) didn’t understand genetics, (Sahih Bukhari 4.546), was unable to heal Muhammad when he prayed for him, and was responsible for the massacre of a Jewish tribe of Bani Qurayza. (Sahih Bukhari 5.448) (13) 

Finally, as compared to biblical prophets – specifically those who the Apostle Peter describes – Muhammad’s revelations were closer to those of a spiritist or channeler. (22) John Gilchrist, a South African Christian author and well-known authority on Islam compares Muhammad’s revelations to the epileptic boy in Matthew 17, Mark 9, and Luke 9 who was demon possessed. (22) His conclusion was that it’s possible that Muhammad could’ve been such a case, with occultic influences causing epilepsy-like symptoms without amnesia, which has been recorded as happening to oriental ecstatics and mystics by missionaries and others. (22) Even more damning that Muhammad was a false prophet who may have been demon possessed is that not only did Muhammad die of poisoning at the hands of a Jewish woman after the conquest of Khaybar, (11, 13) but all of his male children died when they were very young. (13) Why this is important is because in Jeremiah 23:15, 34, God says that He will punish false prophets via “bitter food” and “poisoned water,” and that He would “punish that man and his household.” (13)  

Overall, while it’s almost impossible to give a concrete diagnosis of the mental, spiritual, or neurological state of Jesus or Muhammad, from what we know of their lives, we can see if there is at least the potential that they suffered from some sort of disorder or spiritual oppression. While Jesus Christ has been repeatedly accused of having epilepsy, various personality disorders, or being demon possessed, He has repeatedly proved Himself to be completely sane. He denied being possessed, never acted as one demon possessed, and showed no symptoms of epilepsy or any personality disorders.  Muhammad, however, when faced with similar accusations, is unable to give a satisfying rebuttal. From the accounts given by the hadiths and various Islamic scholars, the belief that Muhammad had epilepsy, a personality disorder, or was demonically possessed finds ground. There are strange accounts that support each theory, leading some to even speculate that he had a combination of all three. Either way, it’s clear that while Jesus was perfectly sane and was who He said He was, Muhammad was most likely a madman. 

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – A Comparison of Claims About the Insanity of Jesus and the Insanity of Muhammad. (Part 2)

While epilepsy is a plausible explanation for Muhammad’s behavior, and an impossible one for Jesus’, another theory must be considered. The existence of personality disorders in both men has been suggested and it’s also worthwhile to examine the symptoms of them to see if they fit. Personality disorders exist when the patient’s way of thinking, perceiving, reacting, and relating to others becomes so pronounced, rigid, and maladaptive that they negatively affect work or interpersonal functioning. (9) Childhood trauma, verbal abuse, and cultural factors have also been linked to the development of personality disorders. (8) They can be identified by the lack of a clear, stable image of self, unrealistically high or low self-esteem, and an unawareness of how their thoughts or actions are problematic. (8) Patients may exhibit bad beliefs or actions, lack empathy or respect, and be emotionally detached or overly needy attention or care. (8) Their behavior may be inconsistent, frustrating, or confusing to others, and they may have issues understanding realistic and acceptable ways to treat others. (8) With the exception of anti-social personality disorder (which can appear as early as 11), personality disorders are identifiable by 18. (8) Left untreated, their disorders may result in poor relationships, occupational issues and impaired social functioning. (8) The ten different types of personality disorders are categorized by the DSM-5 into three main categories or “clusters.” (8) 

The first category is known as Cluster A. (8) Cluster A personality disorders involve unusual or eccentric thinking or behavior. (8) Paranoid, schizoid, and schizotypal personality disorders fall into this category. (8) Paranoid personality disorder gives people a relentless, unmerited suspicion or distrust of others, with the belief that others are trying to demean, harm, or threaten them. (8) Schizoid personality disorder is less intense and is marked by a consistent pattern of detachment from or a general disinterest in personal relationships. (8) Patients with schizoid personality disorder usually have a limited range of emotions when with others. (8) Patients with schizotypal personality disorder experience a consistent pattern of discomfort and have a limited need for close relationships. Any relationships they have may be hindered by their distorted view of reality, superstitions, or strange behaviors. (8)  

Meanwhile, Cluster B personality disorders involve dramatic or erratic and impulsive behavior and intense, unstable emotions. (8) The specific disorders that fall into Cluster B are antisocial, borderline, narcissistic, and histrionic personality disorders. (8) 

Starting with the symptoms of antisocial personality disorder (ASPD), antisocial personality disorder is displayed by a lack of respect towards others and a rejection of social norms and rules. (8) people with ASPD may break the law, cause harm to others, and refuse to take responsibility or display regard for the negative consequences of their actions. (8) They may be deceitful, exploitative, and reckless, all for personal profit or pleasure with no remorse, usually justifying or rationalizing their behavior in some way. (8) They may steal, harass others, manipulate, con, or destroy property. (9) They do not think about the consequences for or safety of themselves or others, and may suddenly change jobs, homes, or relationships, consume excessive amounts of alcohol or take illicit drugs, are socially and financially irresponsible, irritable, physically aggressive, abusive towards their spouse or partner, or polyamorous. (9) They’re extremely opinionated, self-assured, and arrogant, but can act charming, voluble, and verbally facile to get what they want. (9) ASPD can also be comorbid with impulse control, mood, anxiety, gambling, and bipolar disorder, as well as ADHD. (9) 

The cause of anti-social personality disorder is unknown, though scientists believe that genetic and environmental influences may contribute to the development of ASPD. (9) It’s more often found among 1st degree relatives of patients who also have it than in the general population. (9) Children who have been abused or neglected, or who had parents with inconsistent disciplining or parenting styles, are at increased risk of developing it. (9) 

To be diagnosed with ASPD, one must have a persistent disregard for the rights of others and the law, deceitfulness indicated by repeated lying, use of aliases, and conning for personal gain. (9) There must also be impulsivity, irritability and aggression (constantly getting into physical fights and assaulting others), recklessly disregarding the safety of self or others, constant irresponsibility, and a lack of remorse. (9) These symptoms must be present before the patient is 15 years old. (9) 

Meanwhile, borderline disorder is marked with difficulty regulating emotions, low self-esteem, mood swings, impulsivity, and relationship difficulties. (8) Symptoms of borderline disorder can also overlap with those presented in histrionic or narcissistic personality disorder and is commonly misdiagnosed as bipolar disorder. (9) Patients with borderline personality disorder often feel furious or panicky when they feel abandoned, even if it’s for something small (like being slightly late.) (9) They may change their view of a person abruptly after a period of idealization, suddenly demeaning the other person. (9) Another trait of borderline personality disorder is that they have difficulty controlling their anger, becoming disproportionately angry, for which they will feel ashamed. (9) They may often self-sabotage, dramatically change their self-image, feel empty inside, self-mutilate or attempt suicide, and may have dissociative episodes, paranoid thoughts, or psychotic symptoms (such as hallucinations.) (9) The cause of this is most linked to childhood separation from caregivers, the death of a parent, and physical or sexual abuse. (9) 

Histrionic personality disorder can be identified if the patient has intense, unstable emotions, a distorted self-image, dramatic, inappropriate, and attention-seeking behaviors, and self-esteem that’s dependent upon the approval of others. (8) They may use their physical appearance and act inappropriately in seductive or provocative ways. (8) Their emotions are persistently excessive, and rapidly shifting or shallow. (9) They are uncomfortable when they’re not the center of attention, are highly suggestible, theatrical and self-dramatizing, and interpret relationships as more intimate than they are. (9) 

Narcissistic personality disorder is like histrionic personality disorder and involves a consistent pattern of perceived superiority or grandiosity, need for praise or admiration, and a lack of empathy. (8) Narcissists have difficulty regulating their self-esteem, needing praise and affiliations with special people or institutions to maintaining their self-esteem and is more common in men than women. (9) Narcissists overestimate their abilities and exaggerate their achievements, thinking they’re superior, unique or special. (9) They are preoccupied with fantasies of great achievements and feel they should only associate with others as special as themselves to support or enhance their self-esteem. (9) Narcissistic people may respond with rage or contempt or vicious counterattacks to criticism or avoid situations where they may fail. (9) To be a diagnosed narcissist, you must have a persistent pattern of grandiosity (exaggerated, unfounded sense of their own importance), preoccupied with fantasies of unlimited achievements, belief that they are special or unique, need to be unconditionally admired, exploit others, lack empathy, envy others, and are arrogant or haughty. (9) 

Cluster C personality disorders involve severe fear and anxiety, with avoidant, obsessive-compulsive, and dependent personality disorder. (8) Avoidant personality disorder is marked by chronic feelings of inadequacy, and patients are highly sensitive to being negatively judged, avoiding social interaction for fear of rejection. (8) Obsessive-compulsive personality disorder (OCPD) is marked by an extreme, consistent need for orderliness, perfectionism, and control, (8, 9) with a severe focus on rules, minute details, procedures, schedules, and lists to maintain a sense of control. (9) They repeatedly check for mistakes and pay extraordinary attention to detail, so much so that they may neglect other aspects of life. (9) They tend to be solitary in their endeavors; mistrusting others’ help and are rigid and stubborn in their activities. (9) They’re overly dedicated to work and productivity so much that leisure and relationships are neglected. (9) Time spent with friends tends to be formally organized activities and hobbies or recreational activities are viewed as important tasks requiring organization and hard work. (9) Affection is expressed in informal, stiff, or serious ways, and OCPD patients are intolerant of emotional or expressive behavior, overzealous, picky, and rigid on issues of morality, ethics, and values, applying rigid moral principles to themselves and others. (9) It’s different from OCD because OCPD patients don’t recognize the need to change. (8) 

Dependent personality disorder involves a constant excessive need to be cared for by someone, submissiveness, constant reassurance, and inability to make decisions. They people-please, and display passive or clinging behavior. (8) 

From even a cursory overview of Cluster A personality disorder, one can conclude that neither man exhibited a Cluster A personality disorder. Jesus had deep, stable relationships with many people. (3, 21) His predictions about His death, though critics have interpreted it as paranoia, were completely justified. (3) Likewise, Muhammad also had close relationships with many people and showed no pervasive paranoia. Thus, the analysis must shift to Cluster B and C disorders. 

An analysis of the symptoms of Cluster B and C disorders shows Jesus’ life does not reflect any disorder from these categories either. Though Jesus was accused of being insane by his contemporaries, (Mark 3:21-22, John 10:20) (3) His responses to these accusations in passages such as Mark 3:31-35 and Matthew 12:46-50 are rational and calm. (3) Additionally, no mentally ill or evil person would have been able to speak or behave the way Jesus did. (21) All the evidence points to Him being a well-adjusted, mature person, with His words and deed never being in conflict with each other. (21) He was faultless in conduct, and all His virtues were perfectly in line with divine perfection. (14) He was always in control of Himself, even after betrayal; (Matthew 26:53-56) (3, 18) His teachings were not that of a lunatic; (i.e. “The Sermon on the Mount”) (3, 18) and He always demonstrated a concrete understanding of His identity and mission. (John 8:23) (3, 18)  

So strong is the evidence that Jesus was not insane that even Bart Ehrman, one of the most prominent agnostic atheists in recent memory, said, “The reality is that a lot of people today who are predicting the imminent end of the world may have a few screws loose. But the kinds of expectations that Jesus held about the coming kingdom of God in a cataclysmic display of divine force were not ‘weird’ or ‘way out there’ or ‘psycho’ in his day. They were fairly common. Unless you want to say that all apocalyptic Jews were clinically crazy, I don’t think you can say Jesus was.” (Paragraph 18) (20) He continues in the next paragraph, “And he may well have thought (I think he did think) that he would be made the messiah in a future kingdom. That may have been a rather exalted view of himself, but I don’t think it makes Jesus crazy. It makes him an unusually confident apocalyptic prophet. There were others with visions of grandeur at the time. I don’t think that makes him mentally ill. It makes him a first-century apocalyptic Jew.” (Paragraph 19, sentence 7-12) (20) Christian apologist, Don Stewart, also writes “A pathology of Jesus is possible only upon the basis of a lack of acquaintance with the course and conclusions of New Testament criticism and an amateur application of the principles of the science of psychiatry.” (19) (Paragraph 25) 

Further supporting that Jesus was not insane is that Romans didn’t execute people for insanity. (19) This theory was posed by Justin Meggit, a lecturer from the University of Cambridge, in his book The Madness of King Jesus: Why was Jesus Put to Death by His Followers Were Not? that Pilate and other Romans thought Jesus was insane and was executed as a royal pretender. (19) However, this explanation is insufficient as the Romans’ standard procedure was also to execute any would-be insurgents with their leaders. (19) 

However, as with the accusations of epilepsy, Muhammad has a much harder time standing against the accusations of having some sort of personality disorder. Though the Muslim world views him as the greatest prophet in history, the universal messenger to all mankind, a perfect example of human behavior beyond reproach, sinless, but not without human failings, sent to present and confirm the monotheistic teaching preached in previous Abrahamic religions, (11, 14) history paints a different story. When one looks at the historical accounts of Muhammad’s life, we see a man whose behavior was flawed at best and utterly reprehensible at worst. 

Muhammad was born in Mecca to a man named Abdullah (who died before he was born) and Aaminah on the 12th of Rabi-al-Awwal (around the 20th or 22nd of April 571.) (10) His grandfather, Abdul Muttalib, was the one who named him and took Muhammad to the Ka’ba where he performed Aqeeqah, praying to Allah for Muhammad’s health and long life, and giving thanks for his birth. (10) Aaminah, after suckling him for the first 7-9 days of his life, sent him to be brought up in the desert to become stronger and healthier. (10) He was given to a wet nurse named Halima, who was part of the Banu Saad branch of the Hawazin tribe. (10) His childhood was eventful, as numerous people attempted to kidnap or kill him, with some saying that he would become a king otherwise. (10) He stayed with Halima for an extended time by her request, (10) but Muhammad was eventually returned to his mother around the time he was five or six years old. (10) This time with his mother would be sadly short lived, as Aamina died on the return journey from Medina at Abwa, a village near Al-Juhfa, though some believe she died at Mecca when Muhammad was about 6-8 years old. (10) 

After this, he lived happily with Abdul Muttalib and his aunts Hamzah and Safiyah, who were about his age. (10) This lasted for two years, and after Muttalib died, Muhammad was sent to live with his uncle, Abu Talib, the leader of the Hashim tribe, and his wife, Fatimah bint Asad. (11)  

From there, Muhammad became a shepherd, then a merchant, working for a wealthy woman named Khadija, who was a third cousin of Muhammad’s mother and had three children from previous marriages. (11) He married her in 595 AD at the age of 25. (11) It was during his marriage to Khadija that he would be visited by Gabriel and commanded to recite verses from Allah. (11) In response, he believed he was possessed by a demon, became suicidal and repeatedly tried to jump off a cliff according to Sahih Bukhari. (11) More suicide attempts were made when the revelations stopped. (11) 

Muhammad soon began sharing his revelations and initially gained a few followers. (11) After Abu Talib died, he fled Mecca to Medina to escape persecution from the polytheists in Mecca, who were accusing him of plagiarizing the stories of the ancients, also stealing from those of Abrahamic faiths, and claimed that he was illiterate. (11) During this time, his revelations read poetry, but alterations in the content of the verses followed Muhammad’s rising place in society. (11) The gradually became more straight forward and violent as he gained power, with these later revelations abrogating the earlier ones. (11) Once in Medina, he united the tribes there under the constitution of Medina and ordered his followers to not contact their relatives in Mecca and cut ties with non-Muslim relatives. (11)  

While going to Medina, in March 624 AD, Muhammad and about 300 converts raided a Meccan merchant caravan, which led to the Battle of Badr when the Meccans retaliated. (11) The Muslims were victorious, killing 70 Meccans and taking 70 more as prisoners for ransom. (11) Surah 33:26 celebrates this victory, saying that Allah cast terror in their hearts so the Muslims could win. (14) In 629 AD, Muhammad invaded Mecca with ten-thousand men and won the city. (11) Three years later, in 632 AD, he became infirm with severe head pain and weakness, which may have been caused by an earlier event in which he was poisoned by a Jewess after the conquest of Khaybar. (11) 

After Khadija died, Muhammad became known for being a womanizer, (11, 14) having at least nine wives by the end of his life (14) (though some say he had fifteen wives (11) and numerous concubines, including a Coptic slave named Mariyah. (11)  He was 50 when he married who was possibly his first new wife, Sauda bint Zam’ah, and married Aisha around this time, though there’s evidence that he may have married Aisha first after Khadija died. (Sahih Muslim volume 2, page 748) (14) Aisha was his favorite wife, and she was soon disturbed by Muhammad’s growing number of wives after he married his fourth wife. (14) Inevitably, his many marriages and favoritism between them caused great jealousy and dissention amongst his wives. (14)  

This causes problems for Muhammad since in Sahih Muslim volume 4, page 1260, Muhammad said he was the most like Jesus out of “the whole of mankind.” (14) He even tried to outdo Jesus in Sahih Muslim volume 4, page 1230, says that he would be “preeminent among the descendants of Adam on the Day of Resurrection” and would serve as an intercessor for mankind. (14) While polygamy and caravan raiding were common facts of life in 7th-century Arabia, Muhammad was posited as a universal prophet and guide of mankind, making him subject to absolute standards. (14) However, he never condemned those practices, which stands in contrast to his claim to be like or outdo Jesus in morality. (14) 

Furthermore, Muhammad’s wives Aisha and Zaynab bint Jahsh provide huge issues for Muhammad’s claim to be like Jesus. To start with Aisha, she was six when Muhammad married her according to the Hadiths after Muhammad allegedly had a dream about her twice in which she was drawn on a piece of silk. (1, 12) Thus, after Muhammad managed to convince her father, Abu Bakr, to go along with it, he married her and consummated the marriage when she was 9. (1, 12) She became his favorite wife, so much so that Muhammad’s other wives had to beg for equal treatment, causing dissention. (1, 12) 

This is particularly startling as by all accounts; Muhammad was a pedophile. The practice of marrying girls young, especially once they hit puberty was common in pre-Islamic Arabia, but Muslims hold that Muhammad condemned their immorality. (12) If true, this also makes him a hypocrite. To get out of this, Muslims argue that he married Aisha as a part of Allah’s plan so Aisha could help girls her age with questions about sexual ethics and morals, and so her personality and life could be shaped by Muhammad so she could serve Allah well. (12) However, on this front, Muhammad didn’t have sufficient reason for Allah to ordain the marriage since he could have simply outlawed sex with young girls so girls Aisha’s age wouldn’t have to worry about it. (12) He also could have decreed that one had to wait until puberty to marry a girl. (12) Muslims have also argued that Muhammad married her because she was a precocious girl, but hadiths do not support this, as she seemed like a normal girl and Surah 65:4 of the Quran already allows pre-pubescent marriage. (12) There are also a few hadiths that say that Muhammad had a liking for young girls. (12) One of them says, “When I took the permission of Allah’s Apostle (the blessing and peace of Allah be upon him), he asked me whether I had married a matron. He said: ‘Why hadn’t you married a virgin that would play with you, and you would play with her?’” (Paragraph 22, sentence 1-2) (12) This not only terrible for Aisha because of the effects on her health, but because Muhammad was already old, marrying Aisha doomed her to a life of widowhood since Surah 33:53 prohibits marrying his widows. (12) 

Moving on to Muhammad’s marriage to Zaynab bint Jahsh, this marriage was in direct opposition to Jesus’ teaching in Luke 16:18 and Mark 10:9 which both condemn divorce. (3, 14) Zaynab was originally the wife of Muhammad’s adopted son, Zaid. (14) Muhammad lusted after her and told his son, who divorced her, and after Zaynab’s waiting period between divorce and remarriage, Muhammad married her as recorded in Sahih Muslim 1428b. (1, 14) 

The way that Muhammad reacted to criticism and resistance is also extremely telling. Most of the individuals assassinated by Muhammad were killed for their satire against him or their challenges to his claim to be the prophet of Allah. (14) An-Nadr ibn al-Harith was assassinated by Muhammad for ridiculing the Quran and reciting Persian legends that were more beautiful than Muhammad’s recitations after the Battle of Badr. (14) 

 Ka’b ibn Ashraf was another victim of Muhammad’s. (14) He was a Jewish resident of Medina who composed satirical verses against Muhammad, using his talent in Mecca to get the Quraysh tribe to rise against Muhammad in response to the Battle of Badr. (14) Sahih Bukhari volume 4, page 168, Sahih Bukhari volume 5, page 248, Ibn Ishaq’s Sirat Rasulullah page 367, and Ibn Sa’d in Kitab al-Tabaqat al-Kabir volume 2, pages 36-37 all record Muhammad’s order for Ashraf’s death and the subsequent assassination. (14) Muhammad ordered his followers to kill Ashraf using any method necessary, including through lying and trickery. (14) Sahih Muslim volume 3, page 99 and Ibn Sa’d in Kitab al-Tabaqat al-Kabir volume 2, pages 36-37 record that Muhammad’s followers did lie to lure Ashraf into the trap that led to his murder. (14) 

Abu Rafi, the leader of the Banu Nadhir tribe was killed in Khaybar in a similar manner to Ashraf according to Sahih Bukhari volume 5, pages 253-254 and Ibn Ishaq in Sirat Rasulullah page 483. (14) Al-Harith ibn Suwayd ibn Samit and ‘Asma bint Marwan both died for satire, too. (Sirat Rasulullah pages 675-676) (14) Muhammad also allowed a follower of his named al-Zubayr, to torture a man to find out where a large sum of money was hidden. (14) When it was clear that there was nothing to be gained, Muhammad had him decapitated. (14) 

Additionally, not only did Muhammad curse the Jews, but he also cursed the Christians (Surah 9:30), the opposite of what Jesus did in Luke 6:27-28, 9:55, 23:34. (3, 14) Muhammad’s initial contact with Christians were less frequent compared to his interactions with the Jews. (14)  From his experience with the Negus of Abyssinia, he originally treated Christians more favorably, regarding them as potential friends and allies, as shown in Surah 5:85, 22:40, and 30:4. (2, 14) This soon turned into antagonism as the Christians began challenging his claims to prophethood, specifically having issues with the Quran ignores the doctrine of Jesus’ atonement on the cross, (Surah 5:54, 60) and the ubiquitousness of the name “Maryam,” which is used both for the name of Moses’ sister and Jesus’ mother. (Sahih Muslim volume 3, page 1169) (14)  

Later, during the clash with the Byzantines in Muhammad’s final years, Muhammad reviled the Christians for kufr (Surah 5:75-76) and in Sahih Muslim volume 3, page 965 and Muwatta Imam Malik 371, he so greatly hated the Jews and Christian that he commanded their expulsions. (14) As he was dying, he gave instruction to his follower, ‘Umar, to ensure the Jews would be driven out of the Arabian Peninsula. (14) 

Perhaps the bloodiest example of Muhammad’s evil is what he did to the Medinan Jews (11) after the Battle of the Ditch, (14) also known as the Battle of the Trench, which took place in 627 AD. (11) After this battle and the ensuing siege, Muhammad led a wholesale massacre of the prisoners. (Ibn Ishaq, Sirat Rasulullah page 464 and Ibn Sa’d Kitab al-Tabaqat al-Kabir volume 2 page 93) (14) Muhammad ordered the men and boys to be beheaded, and the women and young children were sold into slavery. (11) According to al-Tabari, many of the heads were personally severed by Mehammed, filling a trench as they were brought to him. (11) Wiki Islam writes: “One of the explanations given by some Arab historians and biographers for Muhammad’s treatment of the Jews of Medina is that ‘the punishment of the Medina Jews who were invited to convert and refused, perfectly exemplify the Qur’an’s tales of what happened to those who rejected the prophets of old.’” (Paragraph 24) (11)  

Muslims try to argue that this was standard procedure for military leaders, but it hardly fits into the standard of conduct that Jesus laid out. (14) Though many Old Testament prophets acted callously, Muhammad was expressly comparing himself to Jesus, who never behaved callously, much less beheaded hundreds of people. (14) From this we can see that Muhammad and his companions’ actions line up closer to the words of Jesus in John 3:19-20, 8:44, and Ephesians 5:12. (3, 14)  

By even these few events in Muhammad’s life, it’s easy to believe that he may have had a personality disorder that falls into Cluster B. Certainly, Cluster A can be ruled out since, while Sahih Bukhari 3562 describes him as being “shier than a virgin girl,” (1, 11) he did not seem to exhibit paranoia or have issues with his relationships of the type experience by those with Cluster A personality disorders. Cluster C can also be largely ruled out, with the exception of obsessive-compulsive personality disorder. Thus, it’s possible that Muhammad could have had narcissistic, borderline, anti-social, or histrionic personality disorder, with the most plausible one being borderline. From historical accounts of his life, he was constantly abandoned as a child, he was callous, didn’t respond well to criticism, was self-seeking, controlling, a womanizer, a pedophile, was suicidal, etc.  

Another theory as to why Jesus and Muhammad said the things they did is that they may have had dissociative identity disorder (DID). Dissociative identity disorder was formerly known as multiple or split personality disorder and is extremely rare, with a small U.S. study finding that it only affects 1.5% of people. (16) Typically, it’s caused by severe trauma, stressful experiences, or abuse during childhood which forces the patient to develop two or more separate personalities as a coping mechanism. (16) These personalities – known as “alters” – may have different behaviors, memories, thought patterns, expressions, ethnicities, and ways of interacting with things. (16) These alters control the patient’s behavior at different times. (16) Memories may not transfer from one personality to another, leaving gaps in the patient’s memory as personalities switch in response to different triggers. (16) Symptoms of DID begin to appear between five to ten years old and are commonly overlooked by parents, guardians, and family members, and often mistaken for other disorders such as ADHD. (16) Symptoms include feeling detached from reality, confused by what others say about your behavior, stress from not being in control, feeling like you’re watching yourself from the outside, and amnesia. (16) 

There are two forms of dissociative identity disorder, called possession and non-possession. (16) During possession, the alters or identities present as though an outside entity took control of the body, with the patient speaking or acting differently in a way that’s obvious to others. (16) In non-possession, the identities are less known to others, with patients feeling like they are having an out-of-body experience, unable to control their speech, emotions, or behaviors. (16) In both cases, the switch is unwanted or involuntary. (16) Because of this, DID is often accompanied by anxiety, delusions, depression, self-harm, suicidal ideation, and substance abuse disorder, with more than 70% of DID patients attempting suicide or self-mutilating. (16) 

Like with the other accusations of epilepsy or the existence of various personality disorders, there is no evidence from Jesus’ life, actions, or words to support His having dissociative identity disorder. From the Gospels, we know that He likely had a stable family life, had a solid understanding of who He was, understood His mission, and never seemed to switch from one identity to another. (3)  

On the other hand, Muhammad has more to support the possibly of having dissociative identity disorder. He was given away as a baby, had people trying to kidnap or kill him, was sent back to his mom, soon orphaned, raised by his grandfather until he passed, then was sent to his uncle. This could have set up the foundation for developing DID, but because of how well-timed some of his revelations were and the involuntary nature of DID, doubt can be reasonably cast on this diagnosis. For example, in Sahih Bukhari 4788, Aisha comments, “I feel that your Lord hastens in fulfilling your wishes and desires,” (1) in response to Muhammad’s revelation of Surah 33:51 (2) which helped justify his marriage to Zaynab bint Jahsh. 

Additionally, the very existence of dissociative identity disorder is widely disputed amongst doctors, with many saying that it’s not a real disorder. Thus, further doubt can be put on this diagnosis for both Jesus and Muhammad. 

However, if neither man were epileptic or insane, this leaves what’s possibly the oldest and most serious accusation against either of them: demon possession, which will be discussed in the next post.

Until next time,

M.J.

Apologetics: Flippin’ Fatwa Friday – A Comparison of Claims About the Insanity of Jesus and the Insanity of Muhammad. (Part 1)

One of the many questions critics of various religions ask when evaluating the validity of the religion’s claims is the question of its founder’s mental health. If it can be proven that the founder’s claims came from delusions, then the religion risks being dismissed as the ramblings of a madman. As C.S. Lewis put it in his famous trilemma regarding Jesus, “A man who was merely a man and said the sort of things Jesus said would not a great moral teacher. He would either be a lunatic – on a level with the man who says he is a poached egg or else he would be the Devil of Hell. […] Either this man was, and is, the Son of God: or else a madman or something worse…You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God.” (Paragraph 1, sentences 3-4, 6) (17) A similar framework can be applied to Muhammad, as – like Jesus – he was accused of lunacy both by contemporaries and modern critics. Either Jesus and Muhammad were delusional but sincerely believed what they said, were charlatans, or one of them was telling the truth about who they were. Thus, this paper seeks to examine their lives to see if the accusations of insanity hold historical or psychological weight. 

To begin our investigation into if Jesus and Muhammad were insane, we must understand the various disorders that Muhammad and Jesus are believed to have had. Critics of both men have alleged based on various accounts of their lives that they could have had various mental or neurological disorders. (19) In fact, in 2012, a team of psychiatrists, behavioral psychologists, neurologists, and neuropsychiatrists from Harvard Medical School published research that suggested the development of a new diagnostic category of psychiatric disorders related to religious delusions and hyper-religiosity. (19) They claimed that Jesus, Muhammad, and others may have had anything ranging from schizophrenia, schizoaffective disorder, bipolar disorder, delusional disorder, delusions of grandeur, auditory-visual hallucinations, paranoia, Geschwind syndrome, or temporal lobe epilepsy. (19) Thus, we need to understand the symptoms of some of these disorders to compare them to what accounts of Jesus and Muhammad’s life may suggest. 

Because critics have long alleged that Jesus and Muhammad had epilepsy, we must understand what it is and understand its key manifestations before comparing them to the historical record. Epilepsy isn’t a mental illness, (4) but is a neurological condition that causes recurring seizures, (5) potentially leading to cognitive or psychological problems depending on its severity or if it’s left untreated. (4) It cannot be caused by volition, suggestion or hypnosis, (7) but is likely caused by genetic influences, head trauma, underlying factors in the brain, infections, injury before birth, or developmental issues. (5) Some potential triggers of epileptic fits include alcohol, flashing lights, drug use, lack of sleep, stress, dehydration, skipped meals, and illness. (5) Due to the unpredictability of epileptic seizures and the disorder’s stigmatized condition, epilepsy patients often experience poor self-esteem, discrimination, social withdrawal, and depression. (6) This was especially true in the ancient world, as Hasan Aziz writes, “The general perceptions then of those affected with epilepsy was of a tainted, incurable victim possessed by an evil spirit or devil, and the claim to Muhammad’s epilepsy was probably in response to this situation to slander him as a false prophet. Men of letters from the subsequent eras picked up these early narrations and quoted them per se without any verification, further substantiating these nonscientific works as the truth.” (Paragraph 9, sentence 3-4) (7) 

Epilepsy is diagnosed if the patient has had at least two seizures without a clear cause at least 24 hours apart. (5) In general, epileptic attacks last for a few seconds or a few minutes. (7) Symptoms vary depending on the type of seizure and how it affects different brain processes. (5) Epilepsy patients can experience staring spells, loss of awareness or consciousness, convulsions, muscle stiffness, fear and anxiety, behavioral changes, psychosis, or deja vu. (5) Seizures that cause deja vu or hallucinations usually last for a split second and lack verbal content. (7) Those that cause auditory hallucinations produce a machine-like buzzing or whistling sound. (7) Seizures can also cause repeated movements such as hand rubbing, chewing, swallowing, or walking in circles. (5) Patients usually have the same type of seizure every time they experience an epileptic fit. (5) 

On that note, there are different types of epilepsy diagnosed by what types of seizures the patient experiences and which part of the brain they affect. (5) Seizures are split into two groups with various subgroups, based on how they affect the brain. (5) Seizures that involve all areas of the brain are called generalized seizures and are further divided into absence, tonic, atonic, clonic, myclonic, and tonic-clonic seizures. (5) 

The second group of seizures are known as focal seizures and result from activity in one part of the brain, such as the temporal, frontal, or occipital lobe. (5) These seizures can be mistaken for migraines, narcolepsy, or mental illness. (5) Like with generalized seizures, these are split into two subcategories based on seizure symptoms. (5) These categories are called preserved or impaired consciousness. (5) During seizures with preserved consciousness, patients may have warning signs known as “auras.” (5) These auras may include a strange feeling in the stomach, fear, deja vu, a taste or smell, a visual effect such as steady or flashing light, color, or shape, dizziness, loss of balance, emotional changes, convulsions, tingling, dizziness, or hallucinations. (5) Seizures that impair consciousness, however, involve a change or loss of consciousness in the patient, sometimes leading to a dreamy state. (5) 

From looking at the accounts of Muhammad and Jesus’ lives; it doesn’t appear that they suffered from generalized seizures. If one is to say that either person suffered from epilepsy, they likely would have experienced focal seizures, pointing to a form of epilepsy, either affecting the frontal, occipital, or temporal lobe. Thus, symptoms from those specific seizures must be examined as well. 

Starting with occipital and frontal lobe seizures, seizures in the occipital lobe affect patients’ vision, sometimes causing hallucination or loss of some or all their vision. (5) Frontal lobe seizures, on the other hand, begin in the front of the brain and mainly affects motion. (5) Those experiencing a frontal lobe seizure may move their heads or eyes to one side, won’t respond when spoken to, may scream or laugh, extend one arm while flexing the other, or make repeated movements. (5)  

Temporal lobe seizures, however, occur in the lobes that process emotions and short-term memory. (5) They may cause a patient to lose awareness of their surroundings. (5) Temporal lobe epilepsy also brings with it a higher risk of developing psychiatric problems than in patients who have more generalized symptoms. (6) Short-term memory loss can come with it, too, potentially since these seizures impair the areas of the brain that process emotion. (4) 

Moreover, epilepsy and psychiatric disorders may have shared pathogenic mechanisms. (6) This could mean that, in some cases, the presence of psychiatric disorders may represent the premorbid phase of some epileptic syndromes due to shared neurobiological mechanisms. (6) Studies have found that epileptics have a 2-5 times increased risk of developing any psychiatric disorder with a third of patients having a lifetime psychiatric diagnosis. (6) Epilepsy can cause depression, anxiety, and suicidal thoughts and behaviors, (5) potentially from forcing specific behaviors such as maintaining regular sleep cycles, limited alcohol use, and other lifestyle changes, combined with preexisting stress, frustration, fear, and embarrassment from having seizures. (4) Data from prospective observational studies show that the relationship between epilepsy and psychiatric disorders goes both ways. (6) One study from the United Kingdom involving over 10 million subjects found that depression caused a 2.5-fold increased risk of developing epilepsy and suicide risk increased 2.9-fold even before diagnosis. (6) A meta-analysis of adults in 14 population-based studies that included over a million subjects also showed an overall prevalence of active depression in epilepsy patients of 23.1% with an increased risk of developing depression of 2.7 as compared to the general population. (6) As PubMed writes: “From a neurobiological perspective, neuroimaging studies in people with primary psychiatric conditions such as depression or schizophrenia have shown abnormalities in brain networks overlapping with those involved, for example, in temporal lobe epilepsy (TLE), particularly in the amygdala and the hippocampi.” (Paragraph 4, sentence 3) (6) 

Generalized anxiety disorder is another psychiatric issue that’s often present in epilepsy patients, with causes varying from the diagnosis, a symptom of seizures, fear stemming from the first seizure, and social isolation or rejection. (4) However, just like depression, causes of epilepsy can also contribute to anxiety symptoms. (4) One meta-analysis of 27 studies in over three thousand adults with epilepsy showed a pooled prevalence of anxiety disorders of 20.2%, with generalized anxiety disorder being the most common. (6) 

Epilepsy can also cause slowness, memory impairment, attention problems, and dementia. (4) Cognitive and intellectual problems caused by epilepsy are often related to it beginning at an early age, the number or frequency of seizures, poor seizure control, the length of the seizure, low oxygen levels, injury, infection at birth, or underlying brain lesions. (4) For young children, development can be delayed due to uncontrolled seizures, and in those with underlying cognitive problems, there are higher rates of brain abnormalities, which can result in different kinds of seizures. (4) 

Most concerningly, however, is epilepsy’s effect on psychosis. Psychiatric comorbidities are associated with premature mortality for a variety of reasons, such as an increased risk of substance or alcohol abuse, increased risk of injury, and suicidality. (6) A meta-analysis of 57 studies of psychosis and related disorders including over 40 thousand individuals showed a pooled prevalence of 5.6% in unselected individuals increasing to 7% and in those with mesial temporal lobe epilepsy having a greater risk of 7.8% compared to the general population. (6) These psychiatric symptoms are categorized as preictal, ictal, postictal, paraictal, and interictal according to their relationship with seizures. (6) 

Preictal symptoms precede a seizure and mostly occur during tonic-clonic seizures or temporal lobe epilepsy. (6) Preictal psychosis can include irritability, insomnia, and dysphoria that can last anywhere from a few hours to two days. (6) 

Ictal symptoms are manifestations of a seizure and may present as focal aware seizures. (6) These can cause nonmotor, emotional dysfunction (ictal fear or depression), and nonconvulsive status epilepticus (ictal psychosis). (6) 4% of epilepsy patients who experience complex partial seizures have religious experiences during psychosis called religious ictal seizures. (7) The symptoms of this vary, but those who experience this describe intense emotions of God’s presence, hearing his voice, feeling connected to the infinite, clairvoyance telepathy, repetition, or a visual hallucination of a religious figure. (7) Emotions felt during these events are generally indescribable. (7) There is also near total amnesia of all ictal events, and memory varies, with those events being followed by periods of sleep or blunted meditations, which distort memory, making it unreliable. (7) 

Postictal symptoms typically follow a bilateral tonic-clonic seizure but are also associated with temporal lobe epilepsy. (6) The resulting psychosis only affects about 2% of people. (6) Despite this, postictal psychosis is the most described and investigated form of psychosis and is also associated with temporal lobe epilepsy. (6) Postictal psychosis involves having florid, but brief psychotic episodes lasting hours or weeks, often described as worsening comorbid mood or anxiety disorders. (6) The onset of this psychosis is subtle, coming after 48 hours of lucid interval from the seizure and has a high mortality risk due to high suicidal ideation and violent behavior. (6)  

Paraictal symptoms involve forced normalization and behavior disturbance of acute or subacute onset. (6) This involves significant mood changes, anxiety, depersonalization or derealization, and psychogenic, nonepileptic attacks, as well as a reduction in the total number of spikes. (6) After paraictal symptoms have run their course, there can be a complete cessation of seizures for at least one week. (6) 

Finally, interictal symptoms can cause personality disorders like Geschwind syndrome characterized by obsessionality, increased philosophical or religious interests, hyposexuality, and hypergraphia. (6) Interictal symptoms – like ictal and postictal symptoms – are usually found in patients with temporal lobe epilepsy. (6) It also involves schizophrenia-like, chronic psychosis with preserved affect and without progressive cognitive deterioration. (6) Interictal symptoms can also come with interictal dysphoric disorder with chronic affective somatoform syndrome, characterized by mood swings with irritability with multiple somatic symptoms. (6) 

Now that the symptoms of epilepsy have been laid out, one can move to determining if Jesus or Muhammad had symptoms resembling epilepsy. Starting with Jesus, if it could be proven that He had epilepsy that caused Him to believe that He was hearing from God, then it would cause a massive fracture in the validity of the Christian faith. (21) However, while psychiatrists and religious scholars and writers agree that Jesus was regarded as insane, delusional, or even demon possessed by family, friends, followers, and contemporaries (Mark 3:21, John 7:20, 10:19-21) (3, 19) there is no reference of Jesus ever having epilepsy or anything resembling it. The beliefs of critics such as Jean Meslier, David Straus, Lemuel K. Washburn, Oskar Holtzmann, Henry Leffmann, Georg Lomer, Oskar Panizza, Y.V. Mints, William Hirsh, and others that Jesus had epilepsy (19) are thus woefully unfounded. 

The same cannot be said about Muhammad, however. Muhammad was considered epileptic during the Byzantine period, about 200 years after his death. (7) Since then, this diagnosis has become a great theological and philosophical debate, raising questions about the validity of his prophethood, suggesting that he pretended his fits were revelation from Allah passed on through the angel Gabriel. (7, 13, 22) This was first brought up by Byzantine monk and early Greek chronicler, Theophanes, in the 8th century who suggested that Muhammad’s revelations were epileptic episodes. (7) Western historians, theologians, orientalists and physicians such as Humphrey Prideaux, Hottinger (a Swiss philologist and theologian), John Zonaras, Gustav Weil, (who was perhaps the first to probe into the oldest traditional biographies of Muhammad) Sir William Muir, and others believed this theory. (7)  

Modern-day, eminent neurologists have also agreed with this assessment, suggesting based on the writings of these orientalists, historians, and chronologists that Muhammad had temporal lobe epilepsy. (7) Prominent American neurologists such as William Gordon Lennox and Roy Freemon made significant contributions to this debate. (7) Lennox wrote in his book Epilepsy and Related Disorders that Muhammad had temporal lobe epilepsy based on hallucinatory auras recorded by Muir, including two losses of consciousness at age 2. (7) Freemon wrote what was possibly the first article on Muhammad’s epilepsy to be published in a scientific journal. (7) He concluded that Muhammad likely had psychomotor seizures from temporal lobe epilepsy, though historical knowledge of his brain function during altered states of consciousness doesn’t allow for an unequivocal diagnosis. (7) 

Furthermore, though some incorrect or erroneous translations have been found, reliable hadiths are available to provide evidence that Muhammad was potentially epileptic. (7) Starting with possible accounts of Muhammad having epilepsy from childhood, according to Sahih al-Bukhari 7571, Muhammad had a dream that Gabriel cut open his chest, took out his organs, veins, etc., washed them, put them back, and took him to visit heaven. (1) This hadith may be related to a similar account in Sahih Muslim, which says: “It is narrated on the authority of Anas b. Malik that the Messenger of Allah said: the angels came to me and took me to the Zamzam and my heart was opened and washed with the water of Zamzam and then I was left (at my place).” (Sahih Muslim 162b) (1) This account continues in Sahih Muslim 162c in more detail, saying, “Anas b. Malik reported that Gabriel came to the Messenger of Allah while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to its place. The boys came running to his mother, i.e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) his color was changed, Anas said. I myself saw the marks of needle on his breast.” (1) 

This event, known as Shaq al-Sadar (The Opening of the Chest), happened when Muhammad was a young child, out grazing cattle with his foster brother Abdullah ibn Harith. (10) Muhammad reportedly remembered the incident, as did Abdullah, Muhammad’s other foster siblings, and the other boys present. (10) One report also alleged that Halima, Muhammad’s wet-nurse and foster mother, had a dream about Shaq al-Sadar before it happened and had tried to stop Muhammad from going out. (10)   

As one author who calls himself Silas writes regarding Shaq al-Sadar, “Here is the story told by Muhammad’s wet-nurse, related in Guillaume’s translation of Ibn Ishaw, page 72: ‘His [Muhammad’s friends] father said to me, ‘I am afraid that this child has had a stroke, so take him back to his family before the result appears. … She [Muhammad’s mother] asked me what happened and gave me no peace until I told her. When she asked if I feared a demon had possessed him, I replied that I did.” (paragraph 4, sentence 2 – paragraph 5) (13) 

Interestingly, Islamic scholars such as al-Tabari and Ibn Sa’d used “fits,” “epilepsy,” “epileptic,” “falling sickness,” or “sara’a” in their chapters about Muhammad’s life, referring to the Shaq al-Sadar. (7) Tabari specifically called it a malady; Ibn Ishaw called it a stroke, and later writers such as Hisham and Sprenger called it an epileptic fit or hysteria respectively. (7) This is significant, as epilepsy was a condition known to Arab physicians at the time, and one hadith even mentions a person with epilepsy going to Muhammad for help, as recorded by Ibn Abbas. (7) William Muir, in his book, Life of Mahomet, similarly interpreted the story of 4-year-old Muhammad having his heart cut out by two angels (as told in Katib al Wackedi) as epilepsy. (7) He also added a comment from Halima’s husband that Muhammad “had a fit (omeeb) and advised his wife to return Muhammad to his mother.” (7) 

This is not the only instance where Muhammad had an experience that appears to be like epilepsy. Accounts of Muhammad’s initial revelation and later revelation from authoritative hadiths like Sahih Bukhari and Sahih Muslim sound similar to epileptic symptoms. As written in Sahih Bukhari 4951, “Then Allah’s Messenger returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, ‘Cover me!’ They covered him, and when the state of fear was over, he said to Khadija, ‘O Khadija! What is wrong with me? I was afraid that something bad might happen to me.” (1)  Sahih Bukhari 6982 also continues the story of the initial revelation, saying, ““But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went to throw himself down, Gabriel would appear before him and say, “O Muhammad! You are indeed Allah’s messenger in truth” whereupon his heart would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.” (1) From this account, Theophanes writes: “He had an epileptic seizure, and when his wife noticed this, she became very distressed, for she was noble and had now been joined to a man who was not only helpless but epileptic as well. He turned to conciliating her, saying, ‘I see a vision of the angel known as Gabriel, and faint and fall because I cannot bear up under the sight of him.” (paragraph 10, sentence 4-5) (7) 

Though the trembling could be explained as being caused by fear and the suicidality from depression about Waraqa’s death, that does not adequately explain other strange symptoms that came before later revelations. Muhammad’s wife, Aisha, is recorded asking Muhammad what it was like receiving revelation from Allah. (1) His response, recorded in Sahih Muslim 2333b was, ““[…] at times it comes to me like the ringing of a bell…” (1) This is statement is corroborated by Sahih Bukhari 2, which says, “Narrated Aisha: […] Al-Harith bin Hisham asked Allah’s Messenger ‘O Allah’s Messenger! How is the Divine Inspiration revealed to you?’ Allah’s Messenger replied, ‘Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired.’” (1) Sunan an-Nasa’i 933 also records this event. (1) 

Already, this is strange, but other pre-revelation symptoms include phobic states such as anxiety, sweating, palpitations, trembling, visual and auditory hallucinations, and fainting. (7) As one hadith records: “At the moment of inspiration, anxiety pressed upon the Prophet and his countenance was troubled. He fell to the ground like an inebriate, or one overcome by sleep. On the coldest day his forehead would be bedewed with large drops of perspiration…To outward appearance inspiration descended unexpectedly, without any previous warning to the Prophet.” (paragraph 18, sentence 3-5) (7) Once again, Sahih Bukhari 2 also corroborates this, with Aisha saying, “Verily I saw the Prophet being inspired divinely on a very cold day and noticed that sweat dropping from his forehead (as the Inspiration was over).” (1) 

Muslim apologists argue that these pre-revelation symptoms are simply general discomfort that is to be expected during divine-to-human transfer. (7) However, despite the evidence so closely mirrors temporal-lobe epileptic auras that it’s no surprise that Ibn Sa’d devoted an entire chapter in Tabqat-al-Kabir to the symptoms associated with revelations, from which Freemon based his conclusions that Muhammad had temporal lobe epilepsy. (7) From this, Prideaux’s theory that Muhammad had epileptic fits that he used to compile chapters (surahs) of the Quran becomes plausible. (7)  

In response to this, Muslims have several arguments to the contrary. On the Shaq al-Sadar, Hasan Aziz says, “From neurological or any other perspective, this episode extraordinaire of a child surviving splitting open of his chest or belly to be closed within minutes and later relating the details himself or witnessed by his foster [sibling] is probably paranormal and cannot be accepted as epilepsy or any human happening.” (Paragraph 14, sentence 6) (7) Aziz also writes concerning the physical accompaniments of Muhammad’s revelations, quote, “On some occasions at least, there were some physical accompaniments. He would be gripped by a feeling of pain, and in his ears, there would be a noise like the reverberation of a bell. Even on a very cold day the bystanders would see great pearls of sweat on his forehead as the revelation descended upon him. Such accounts led some Western critics to suggest that he had epilepsy, but there are no real grounds for such a view. Epilepsy leads to physical and mental degeneration, and there are no signs of that in Muhammad; on the contrary, he was in full possession of his faculties to the very end of life.” (paragraph 21, sentence 3-7) (7)  

Another point that Aziz makes is that after every pre-revelation event, there was a Quranic revelation. (7) He argues that had it been a result of an epileptic attack, the revelations should not have been remembered as epileptic attacks are commonly followed by stupor, confusion, and amnesia. (7) It’s also reported in some hadiths that a buzzing could be heard by others before Muhammad went into one of his revelatory swoons, further refuting the idea that he was simply experiencing epileptic hallucinations. (7) 

Further arguments against the idea that Muhammad had epilepsy are that some of the translations of the hadiths are flawed. Sir Syed Ahmed Khan, a scholar of the Arabic language, worked on validating translations of the hadiths, finding inaccuracies and mistranslations. (7) When reviewing Muir’s translation of the Shaq al-Sadar, he pointed out that Muir’s translation of “omeeb” was incorrect, as it’s a word found in no Arabic lexicon and had no meaning. (7) The actual word was oseeb, which has many connotations that express dismay or affliction. (7)  Khan also commented on the per se translation of Abilfeda’s work into English by Dr. Edward Pococke, saying that his work was flawed as he added “hypochondriacal” to make the sentence flow more logically and grammatically in Latin, but changed the meaning of the entire sentence. (7) From there, since Prideaux had based his conclusions on Pococke’s work, Khan believed that Prideaux had reached a faulty conclusion from a faulty translation. (7) English historian Edward Gibbon also rejected Theophanes’ statements about Muhammad having epilepsy, calling them “an absurd calumny of the Greeks.” (7) Thomas Carlyle and William Montgomery Watts similarly rejected it, with Carlyle going so far as to paint Muhammad as a hero. (7)  

However, though epilepsy could be, at best a plausible explanation for Muhammad’s behavior, there are other explanations to take into account, such as his mental health, which will be discussed in part two.

Until next time,

M.J.

Sahih Bukhari & Sahih Muslim are among the most authentic Hadith collections in Islam.
Essential reading for anyone seeking true Islamic knowledge.

#Hadith #Islam

https://soltlane.com/sahih-bukhari-english-translation-3-best-hadith-books/?utm_source=mastodon&utm_medium=jetpack_social

Sahih Bukhari & Sahih Muslim are among the most authentic Hadith collections in Islam.
Essential reading for anyone seeking true Islamic knowledge.

#Hadith #Islam

https://soltlane.com/sahih-bukhari-english-translation-3-best-hadith-books/?utm_source=mastodon&utm_medium=jetpack_social

#CatchOfTheDay
#OpenAccess on
#MENAdoc:

"Kanz al-ʿummāl fī sunan al-aqwāl wa-'l-afʿāl" by Alī Ibn-Ḥusām-ad-Dīn Muttaqī al-Hindī

[Ḥaidarābād: Dāʾirat al-Maʿārif an-Niẓāmīya, 1894]

http://dx.doi.org/10.25673/100503

#hadith #islam #arabic

The "neighbor view" vs. the "occupier view"

https://piefed.social/c/historymemes/p/1812676/the-neighbor-view-vs-the-occupier-view

Ramadan Day 4 Hadith 🌙 "Fasting and Quran will intercede on Judgment Day... they will be accepted as intercessors." (Full Arabic + English + Urdu above)

Your Ramadan fast & Quran become advocates in First Ashra mercy! Audio on QuranDeen.com/hadith.

How are you preparing them today? 🤲

#Ramadan2026 #Hadith #AshraeRehmat #رمضان #QuranDeen

Ramadan Day 3 Hadith 🌙 "Allah says: Every deed is for him except fasting – it is for Me and I reward it." (Full Arabic + English + Urdu above)

Fasting is special in Ramadan – purely for Allah in First Ashra mercy! Audio on QuranDeen.com/hadith.

How does this motivate your fast today? 🤲

#Ramadan2026 #Hadith #AshraeRehmat #رمضان #QuranDeen

Ramadan Day 2 Hadith 🌙 "Fasting is a shield... if someone insults him, let him say twice: 'I am fasting.'" (Full Arabic + English + Urdu above)

Fasting protects character and patience in the First Ashra of Mercy! Full audio on QuranDeen.com/hadith.

How has fasting helped your patience today? Comment below! 🤲

#Ramadan2026 #Hadith #AshraeRehmat #رمضان #QuranDeen #ramadankareem #ramadanmubarak

First day of Ramadan 2026 in UAE 🌙🤲 Hadith of the Day:

The Prophet ﷺ said: "When Ramadan begins, the gates of heaven are opened, the gates of Hell are closed, and the devils are chained." (Sahih al-Bukhari 1899)

Feel the special blessings today – sins forgiven, rewards multiplied! Dive into more Hadith explanations & recitations on QuranDeen.com/hadith.

#RamadanKareem #Ramadan2026 #Hadith #QuranDeen #RamadanBlessings #SahihBukhari #Islamic #Muslim #Allah #Islam #HadithOfTheDay #Duas

Dhikr al-ʿAẓīm – the Great Remembrance 🌟 سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ (repeat for Alhamdulillah, La ilaha illallah, Allahu Akbar).

Massive reward dhikr from Sunnah – recite daily for huge hasanat! More Azkaar at https://qurandeen.com

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No, Islam Does Not Hate Dogs: A Textual Refutation Of A Persistent Myth

No, Islam Does Not Hate Dogs: A Textual Refutation Of A Persistent Myth

By Yasin Abdel Magid Mekkawy al-Hasani

A Case Study in How Polemics Distort Sacred Texts

Few topics expose the gap between Islamic sources and popular polemics as clearly as the discussion of dogs in Islam. Claims that Islam considers dogs cursed, vile, or objects of cruelty are repeated frequently by Islamophobes, by critics unfamiliar with Islamic law, and sometimes even by Muslims influenced more by culture than by knowledge.

A careful reading of the Qur’an, the Sunnah, and the practice of the scholars reveals a very different picture: one rooted in creation, mercy, legal distinction, and context, not superstition or hatred.

1. Dogs as Part of Allah’s Creation

Islam begins with a foundational principle often ignored in polemics:

Every living being is a creation of Allah.

Allah says:

“There is no creature on earth nor bird that flies with its wings except that they are communities like you.” (Qur’an 6:38)

Classical exegetes, including al-Ṭabarī and al-Qurṭubī, explain that this verse establishes moral consideration and divine order for all animals. Dogs are explicitly included within this principle. They are not aberrations, nor cursed beings, but part of the divine order (khalq).

1. The Qur’an and the Dog of the People of the Cave

The Qur’an mentions a dog explicitly in Sūrat al-Kahf:

“And their dog lay with its forelegs stretched at the entrance.” (Qur’an 18:18)

This dog is mentioned alongside believing youths whom Allah praises. The Qur’an neither condemns nor distances itself from the dog. On the contrary, classical scholars such as Ibn Kathīr and al-Qurṭubī note that the dog’s inclusion is honourable by association, demonstrating that even an animal accompanying the righteous is included among Allah’s signs.

Al-Qurṭubī explicitly states that this verse refutes the notion that dogs are inherently impure or despised by Allah.

1. The Hadith of Killing Dogs: Legal Context, Not Moral Condemnation

The narration in Ṣaḥīḥ Muslim mentioning the killing of dogs has been consistently misused.

Early Madinah had:

• No sanitation systems
• Packs of aggressive dogs
• Genuine public safety concerns

This was a situational ruling, not a theological statement.

The Prophet ﷺ later clarified and restricted this ruling:

“If dogs were not a community among the communities, I would have ordered their killing. But kill only those that are harmful.” (Sunan Abū Dāwūd – ṣaḥīḥ)

This narration is decisive in fiqh. Scholars such as Imām al-Nawawī explain that this establishes:

• Dogs are a community of Allah’s creation
• Killing is prohibited except in cases of harm
• There is no general permission or hatred toward dogs

The later ruling abrogates the earlier general command.

1. Dogs in the Time of the Prophet ﷺ

One of the strongest historical proofs against polemics is the practice of the Companions themselves.

Ṣaḥīḥ al-Bukhārī records:

“Dogs used to come and go in the mosque during the time of the Messenger of Allah ﷺ, and they would urinate there, and they would not sprinkle water over it.”

The Companions would simply cover the area with sand, which was customary at the time. There was no panic, cruelty, or obsession.

This narration is a major proof for Imām Mālik and the Mālikī school that dogs are not inherently impure, and that Islam does not cultivate hysteria or hostility toward their presence.

There was:

• No command to expel them violently
• No ritual panic
• No demonization

This report is foundational evidence for Imām Mālik, who concluded that dogs are not intrinsically impure, and that Islamic law does not support cruelty or hysteria toward them.

1. Keeping Dogs Is Explicitly Permitted

Islamic law explicitly permits dogs for:

• Guarding
• Herding
• Hunting

Allah says:

“And what trained animals catch for you—eat from what they catch for you.” (Qur’an 5:4)

Ibn ʿAbd al-Barr states clearly that an animal whose catch is lawful cannot be treated as inherently impure or vile.

1. Mercy Toward Dogs in the Sunnah

The ethical foundation is unambiguous.

The Prophet ﷺ said:

“A man was forgiven his sins because he gave water to a thirsty dog.” (Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim)

And:

“In every living being there is reward.”

Cruelty, by contrast, leads to punishment, as shown in the narration of the woman punished for mistreating a cat.

These narrations establish a universal ethic: animals are moral subjects of mercy, not objects of disgust.

1. The Issue of Angels and Dogs: A Correct Understanding

One of the most misunderstood narrations is:

“The angels do not enter a house in which there is a dog or images.”

Primary Sources

• Ṣaḥīḥ al-Bukhārī, no. 3225
• Ṣaḥīḥ Muslim, no. 2106

This narration has been misinterpreted culturally and polemically.

Classical scholars explain:

• This refers to specific angels, not all angels (e.g., angels of special presence, not recording angels)
• The issue is environmental and habitual, not moral
• Angels are repelled by conditions, not by sin in the dog

Imām al-Nawawī explains that this is comparable to how humans may avoid certain animals out of fear or instinct, not because the animal is evil, but because of natural disposition.

Animals are created with heightened senses. Many scholars mention that dogs perceive things humans cannot, which may create environments angels do not frequent, not due to impurity, but difference in nature.

This has nothing to do with dogs being cursed.

1. Culture vs. Religion

Much hostility toward dogs in some societies stems from pre-Islamic and cultural practices, not Islam. In many regions, dogs were mistreated due to poverty, disease, or custom, and these attitudes were later incorrectly attributed to religion.

Islamic law distinguishes clearly between:

• Cultural aversion
• Legal rulings
• Moral value

Conflating these is an error.

1. The Practice of the Saints and Scholars

Great figures such as Imām Aḥmad al-Rifāʿī were known for compassion toward animals, including dogs. Biographers report that he fed them, treated them, and rebuked cruelty.

No scholar accused him of violating Islam. On the contrary, this was understood as living iḥsān.

Conclusion

Islam does not demonize dogs.

It regulates interaction with them through law, mercy, and wisdom.

Dogs are:

• Part of Allah’s creation
• Mentioned in the Qur’an without condemnation and as a righteous companion
• Protected from harm except in necessity
• Objects of reward when treated with kindness

Cruelty, superstition, and hysteria are cultural distortions, not Islam.

A religion whose Prophet ﷺ taught mercy to animals cannot be honestly portrayed as promoting hatred toward them.

والحمد لله رب العالمين

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10 Laughable #Hadith That Make No Sense

#GodlessAndGrounded #AtheistVoice #RationalityMatters

From flying donkeys to cosmic bedsheets, some hadith sound less like #divine wisdom and more like #ancient fan fiction. In this video, we break down 10 laughable hadith that defy #logic, reason, and basic common sense—and expose how blind belief turns absurdity into “ #faith.” Brace yourself. #Rationality is about to collide with #mythology.

https://www.youtube.com/watch?v=AH-hhp2Sjvw

Wie man lebt, als würde die Welt untergehen oder: über das Pflanzen von Bäumen

Die Welt könnte untergehen. Es gibt ein weit verbreitetes anarchistisches Volkskunstwerk, das mir sehr viel bedeutet. Ich weiß nicht, wer es gezeichnet hat. Es ist die Zeichnung eines Baumes mit einem überlagerten Ⓐ. Der Text lautet: „Selbst wenn die Welt morgen untergehen würde, würde ich heute noch einen Baum pflanzen.”

Ich bin mit diesem Kunstwerk in der Anarchie aufgewachsen. Es wurde als Aufnäher und Poster gedruckt und war auf Hoodies und an den Wänden von Kollektivhäusern zu sehen. Es wurde mit Schablonen als #Graffiti gesprüht und in Zines kopiert. Es ist eine #Paraphrase eines Zitats, das fälschlicherweise Martin Luther zugeschrieben wird (dem ursprünglichen protestantischen Martin Luther, nicht Martin Luther King Jr., obwohl viele Leute das Zitat auch ihm zuschreiben). Das Originalzitat lautet in etwa: „Selbst wenn ich wüsste, dass morgen die Welt unterginge, würde ich noch meinen Apfelbaum pflanzen.“ Die früheste Erwähnung, die man finden kann, stammt aus der Deutschen Bekennenden Kirche, einer christlichen Bewegung innerhalb des nationalsozialistischen Deutschlands, die sich gegen die Macht der #Nazis stellte. Das Zitat wurde verwendet, um Hoffnung zu wecken und Menschen zum Handeln zu inspirieren. Ich habe erfahren, dass es sich um eine Paraphrase eines #Hadith handelt: „Wenn die Auferstehung über einen von euch kommen würde, während er einen Setzling in der Hand hält, dann soll er ihn pflanzen.“

Das ist etwas, hinter dem ich stehen kann.

Es gibt ein Buch, das mir sehr viel bedeutet: „On the Beach“ von Nevil Shute. Ich habe es nie gelesen. Ich bringe es nicht über mich. Trotzdem denke ich ziemlich oft darüber nach.

Der Roman handelt von einem #Atomkrieg, der alles Leben auf der Erde vernichten wird, und beschreibt die letzten Tage der Menschen in #Australien, die auf den unvermeidlichen Tod aller Lebewesen warten. Er beschreibt, wie sie ihr Leben leben und wie sie in der #Apokalypse einen Sinn finden. Es ist ein Buch darüber, wie man ohne Hoffnung leben kann. Es ist ein Buch der Resignation.

Das ist mir zu viel, zumindest im Moment.

Die Welt könnte untergehen.

Viele Leute werden mir da widersprechen. Sie werden zu Recht darauf hinweisen, dass für viele Menschen auf der ganzen Welt, vor allem in den Teilen der Welt, die lange vom westlichen Imperialismus heimgesucht wurden, die Welt schon lange untergeht. Sie werden zu Recht darauf hinweisen, dass die Welt selbst nicht untergeht, dass Veränderung etwas Konstantes ist und dass selbst #wenn nach der Klimakatastrophe und dem #Krieg nur eine verbrannte Wüste übrig bleibt, das Leben wahrscheinlich weitergehen wird. Das Leben der Menschen, der Tiere und der Pflanzen wird in irgendeiner Form all das überleben.

Die Leute werden wieder richtig sagen, dass fast jede Generation geglaubt hat, dass die Welt untergeht. Das Maschinengewehrgemetzel des Ersten Weltkriegs, der #Völkermord des Zweiten #Weltkrieg​s, die Weltuntergangsuhr des Kalten Krieges, die #AIDS-Epidemie – all das muss sich wie die #Apokalypse angefühlt haben. Für ganze Völker war es das auch. Und doch sind einige von uns heute hier und leben.

Keines dieser Argumente ändert etwas an der Tatsache, dass es sich definitiv so anfühlt, als würde die Welt untergehen.

Berge werden gesprengt, um Kohle abzubauen und Gift in die Luft zu pumpen, Pipelines roden die letzten Überreste der Wildnis, damit wir noch mehr Gift in die Luft pumpen können. Ozeane verschlingen Inseln, hundertjährige Stürme kommen jedes Jahr vor, und es fühlt sich an, als würden wir jeden Tag neue #Klimarekorde brechen. Das Gefühl der Dringlichkeit einer bevorstehenden Katastrophe schürt einen Anstieg des „Ich hab meins, scheiß auf euch”-#Nationalismus, und #Klimawissenschaftler werden in unzumutbarem Maße ignoriert.

Die Welt geht unter.

Sie geht immer unter, aber gerade jetzt geht sie besonders schnell unter. Für mich und die Menschen, die mir nahestehen, geht sie dramatischer unter als vor 37 Jahren, als ich geboren wurde.

Das ist verdammt lähmend.

Die Nachrichten sind voll von Aussterben und #Faschismus und Tod und Tod und Tod.

Und von uns wird erwartet, dass wir morgens aufstehen und zur Arbeit gehen.

Eine Zeit lang habe ich mich mit einem Kreislauf aus Verleugnung und Panik zurechtgefunden. Die potenzielle Apokalypse war im Grunde genommen ein zu großes Problem. Ich konnte sie und ihre Auswirkungen nicht begreifen, also tat ich so, als würde sie nicht stattfinden. Bis natürlich ein schreckliches Ereignis oder eine Erinnerung an die Apokalypse eine bestimmte Schwelle überschritt und mich in eine Spirale der #Verzweiflung stürzte. Dann übernahm wieder die Taubheit und der Kreislauf begann von vorne.

Das hat mir nicht viel geholfen.

Vor etwa einem Jahr habe ich beschlossen, vier verschiedene, oft widersprüchliche Prioritäten für mein Leben zu setzen. Ich überprüfe alle meine Entscheidungen anhand dieser #Prioritäten und versuche, sie im Gleichgewicht zu halten.

Verhalte dich, als würden wir sterben. Verhalte dich, als würden wir vielleicht nicht sofort sterben. Verhalte dich, als hätten wir vielleicht eine Chance, das zu verhindern. Verhalte dich, als würde alles gut werden.

Weiterlesen im von mir übersetzten Beitrag Wie man lebt, als würde die Welt untergehen oder: über das Pflanzen von Bäumen von @margaret Killjoy

#Anarchismus #Perspektive #Essay

top bible school leaves Christianity
‏https://youtu.be/r8yIVGILvNA

#quran #islamdaily #islam #islamic #muslim #hadith