To fully understand Muhammad and his sayings and deeds, one must study his formative life and his experiences as he grew up. Everything he did in his life depended entirely on his upbringing and the influences of the people who took care of him as he matured.
Muhammadans tell all kinds of myths and fairy tales about the childhood of their religious founder Muhammad. The problem is, they are no better than make believe stories old women tell their grandchildren.
Unfortunately these stories have been adopted into the mainstream of 'Islam' as FACT.
The Bedouin Arabs-
The members of these scattered, wandering tribes were in fact striving to conform to a moral ideal of their own, in the formation of which religion played no part. The ideal Bedouin possessed in the highest degree the quality known as (Muruwwa), which can be literally translated as 'virility'. This comprised courage, endurance, loyalty to the group and to one's social obligations, generosity and hospitality.
The impetus which drove a man to conform to this ideal was one ofhonour ('Ardth). Infringements of the moral code of the desert rendered him liable to insult, and hence to loss of honour. It has been amply demonstrated that among the Arabs the sense of honour took over many of the ordinary functions of religion.
None of these ideals, none of the forces which ordered the life of society or the individual had any supernatural basis. What they all came down to was MAN. Man was the ultimate measure of things. But man in this context meant social man - man as a member of his clan and his tribe. The only limit to man's activities and potential was that represented by the intervention of blind fate (Dahr).
Among the various competing clans in Mecca, the Quraysh clans were struggling for supremacy amongst themselves. The principal ones to come to the fore were the clans of Hashim and 'Abd Shams, both of whom were sons of 'Abd Manaf.
Hashim's son, 'Abd al-Muttalib, seems to have had the upper hand at one time, at approximately the date of Muhammad's birth; but Hashim lost it before long to the family of Umayya, the son of 'Abd Shams.
In general the Qurayshites were wise enough not to allow their internal squabbles to disrupt their unity in the face of the outside world. Decisions concerning them all were taken by a kind of senate (Mala'), an assembly of the chiefs and notables of the principal clans. But this can have been no more than a device aimed at producing agreement by discussion. There was no means of making one clan bow to the decisions of the rest except by persuasion, or compulsion of a more or less pacific nature.
'Abd al-Muttalib may have owed his position to the fact that he was at the head of one of the coalitions formed by the Meccan clans in their struggle for power. Two of these groups were in a state of constant rivalry, while a third remained neutral. ĎAbd al-Muttalib traded with Syria and the Yemen and had obtained certain profitable privileges at the shrine of Mecca. It was he who supplied the pilgrims with food and water. He had a number of wives from different tribes who gave him ten sons, Muhammad's father and uncles, as well as six daughters.
One of these children was 'Abdallah, his son by Fatima bint 'Amr of the Qurayshiteclan of the Banu Makhzum. We are told that 'Abdallah was a handsome fellow. His father, no doubt seeking an alliance with the clan of the Banu Zuhra, asked for the young Amina bint Wahb as a bride for his son, and at the same time for her cousin, Hala bint Wuhayb, of the same tribe, for himself.
In accordance with the Arab custom, Amina seems to have remained with her own people and been visited there by 'Abdallah. Muhammad was the first and only child of this marriage.
Abdallah died, either during his wife's pregnancy or shortly after her delivery, while on a business trip to Madina on his way home from Gaza. He left his wife very little, only one slave, five camels and a few sheep. Amina gave her son to a suckling woman called Halima. Amina died when Muhammad was only six years old.
'Islamic' Myths about Muhammad-
Nothing is known for certain about Muhammad's childhood. The void has gradually become filled with legends which grow ever more beautiful and edifying with the passage of time. Even the earliest - and most moderate accounts must be treated with great caution. When Islam became the religion of a powerful state, precepts were needed to regulate social life. Divergent opinions and interests naturally existed. Political parties also grew up, centred round the Muhammad's family and Companions.
In addition, a great many people - impelled by curiosity, piety or even historical interest - demanded information about Muhammad's life. Men began to appear who were professional repositories of traditions - actually, inventors of stories; they would spread a tale to satisfy this curiosity or that piety, or to provide a ruling as occasion demanded; for Muhammad's deeds had an exemplary value.
When he acted in a particular way, it was to show his followers that this was the way all men should act, whether in serious matters such as the finer points of laws of succession (the principles of which were laid down by Allah in the Quran), or on the smallest details of everyday behaviour, like proper table manners.
Like the modern historians, the keepers of tradition were expected to quote their sources; but these were oral ones. Such a story came from such a one who in turn had it from another, and so on all the way back to one of Muhammad's contemporaries who had seen him do it or heard him say it.
It was of course a simple matter to make up false traditions (the Arabic word is Hadith, meaning `narratives') to support one's own party or opinion.
The 'Islamic' records show that the great Arab historians and jurists knew this perfectly well. They tried to do away with the false traditions - those, for example, where the chain of authorities cited was manifestly impossible - but they made no claims to any degree of certainty. Instead, they were content to repeat contradictory traditions on the same subject, one after the other, quoting their sources for each. It was up to the reader to decide which one he liked to believe. `But Allah knows best', they would often add.
Muhammad in the Earliest Records-
The oldest collections of historical traditions available to us date from about 125 years after Muhammad's lifetime. Much imagination had gone to work in the meantime. And yet, many facts can be established, as the parties who differ most widely are agreed on the main events of the Muhammad's life, the names of his Companions and his wives, their kinship and genealogy, as well as on a great many other things, even down to details which are far from remarkable which nobody would have deemed worth inventing.
Unforunately there are many points on which we are very far from certain; in particular, it is clear that little was known about the early years of Muhammad's life, and that much has been made up about it.
According to the Qurayshites' custom, the young Muhammad had a nurse from a nomadic clan. In this way, it was thought, the children of Quraysh would be filled with the pure air of the desert and grow strong. It was also a way of maintaining contact with the nomads - no small consideration, when we remember that foster-brotherhood was regarded as a powerful bond between two men.
Muhammad's nurse was a woman called Halima, of the clan of the Banu Sald, a branch of the great tribe of Hawazin. It is recorded in the history of Muhammad and his Companions set down in writing by Ibn Sa 'd at the beginning of the second century of the Hijra (the ninth century A.D.).
Amina died on the way home from a journey to Madina with her slave Umm Ayman and young Muhammad. The boy was six years old. His grandfather, the venerable 'Abd al-Muttalib, who was then eighty years old, took him to live with him. But he died two years later.
Muhammad was then taken in by one of his uncles, 'Abd Manaf, who is more generally known later by his kunya,or second name, Abu Talib. (An Arab's second or more familiar name means 'father of ', and generally referred to his eldest son.) In fact the meaning of his first name was idolatrous, signifying `servant of the goddess Manaf'. He was a merchant in comfortable circumstances, the son of the same mother as Muhammad's father 'Abdallah, and is said to have been the person who took over the leadership of the Hashim clan - said to predominate at Mecca at this time - after his father's death.
This is virtually all we know about the childhood and young manhood of Muhammad, at least from earlier sources, before the proliferation of legends of all kinds grew out of all reasonable control. Obviously it is not very much, and we are on very shaky ground. And yet it would be interesting and, from a historical point of view, extremely valuable to know what kind of education he had.
Muhammad seems to have remained a bachelor for longer than was usual among his people. The reason for this was probably poverty. He asked, it is said, Abu Talib for the hand of his cousin Umm Hani. Marriages between cousins were approved of in Bedouin society; but the suitor was rejected, probably in favour of a more illustrious rival. Long afterwards Umm Hani, then widowed, would have been glad to have her cousin renew his offer, but Muhammad was no longer inclined; they remained, however, on good terms. He was sleeping in Umm Hani's house the night he made his Night Journey to heaven.
No matter what the 'facts' of his upbringing are, what we have on hand is more than enough to build a picture of Muhmmad's childhood and upbringing.
From the beginning, he did not have an auspicious start to life. Muhammad was totally deprived of any parental love and affection as well as the security and warmth of belonging. Neither his soul nor his body were properly nourished. He was not necessarily attended to when he cried. He did not get picked up, hugged, cuddled and sweet loving words whispered in his ears. He did not have a father figure to love him, guide him, play with him and make him feel protected and secure. He did not have the love and warmth of his mother's body and sense of belonging that every child needs.
It is impossible for a surrogate mother, a grand father or an uncle to show as much love, affection, understanding and comprehension of a child as a father and mother.
Any child growing under these desolate spiritual and physical deprevations cannot and will not grow up to be a normal - humane and moderate - human being.Muhammad ended up as a spiritually empty vessel with no understanding of LOVE,COMPASSION or MERCY. His condition in modern paralnce is that of:
In verse after verse of the Quran, it is always towards Muhammad that they point. Allah is only used as the 'divine threatening whip' to put his followers in line. The verses of the Quran instruct Muhammad's followers:
That they should obey him blindly and unquestioningly;
that they should follow whatever example he may set (his Sunna);
that they should believe that he is the messenger of Allah;
that they should know that he Muhammad, is superior to any and all other Arabs - if not humanity;
that he Muhammad, has intercessory powers with Allah;
that revelations come to him whenever and wherever he needs them;
that Allah hates the enemies of Muhammad in even greater measure than Muhammad;
that everything Muhammad COVETS,WANTS, NEEDS OR LUSTS for is made Halal to him by the will of Allah through the usual convenient and MADE to ORDER'revelations';
that all those who do not believe in him or insult him will end up DEAD - usually MURDERED - and their bodies will suffer the eternal and numerous tortures of Allah'sHell;
that he is the beloved of Allah;
that the enemies of Muhammad are automatically the enemies of Allah (there is no difference in the association);
that even the gossip of his wives is monitored by Allah;
that he is in touch with the angel Gabriel a lot of the time especially when a necessary 'revelation' is required;
that those who die fighting at the behest of Muhammad will go to a Paradise full of SENSUAL and CARNAL pleasures - male OR female - infinitely more rewarding than anything in Earthly Life.
*** When the verses of the Quran are studied carefully, anyone who knows the different characteristics of Pathological Narcissism will be able to - without any difficulty whatsoever - to fit one or more of them, perfectly, with verses from the Quran.
All the ANOMALIES, INCONCISTENCIES, INCONGRUITIES,CONTRADICTIONS, MISINFORMATION, DISINFORMATION, ABSURDETIES and MENDACITIES of the Quran can be FULLY and EASILY explained, the moment the reader comes to the ONLY conclusion possible:
That every letter, every word, every verse/aya or every chapter of the Quran are the product of Muhammad's own imagination, his
but very cleverly projected into the UNSUSPECTING mouth of Allah, the Rock god of Pagan Arabia, embedded in the wall of the Ka'ba, called the BLACK STONE.
Hence, Allah, the Rock god of Pagan Arabia and the Quran, is NOT and cannot be the God of Israel, of Christianity, of Zoroaster or anybody else.
Neither could a ROCK 'REVEAL' anything to anyone.
The CONUNDRUM is now immediately and very logically