Umar Ibn Al Khattab was described as fair-skinned with some reddishness, tall with a large build, fast-paced, and a skilled fighter and horseman. He embraced Muhammadan Islam after having fought it, in the year 6 of Muhammad's mission, at age twenty-seven.
In his time 'Islam' reached Egypt, Syria, Sijistan, Persia, and other regions. He died at the age of sixty-six, stabbed in the back while praying, by a Sabean or Zoroastrian slave.
`Umar al-Faruq was second only to Abu Bakr al-Siddiq in closeness to Muhammad.
Muhammad said: "I have two ministers from the inhabitants of the heaven and two ministers from the inhabitants of the earth. The former are Jibreel and Mikha’il, and the latter are Abu Bakr and `Umar." He said of the latter: "These two are [my] hearing and eyesight" and instructed his Companions: "Follow those that come after me: Abu Bakr and `Umar."
Umar too, was allegedly given the gift of true inspiration. Muhammad said:
"Allah has engraved truth on the tongue of `Umar and his heart" and "If there were a Prophet after me verily it would be `Umar."
Moreover, Umar Ibn al Khattab had the unique distinction of having his views confirmed by'revelations' in the Quran:He said things which were confirmed by subsequent revelations.Examples for that:
"I said to Prophet Mohammad: "O Messenger of Allah! Why do we not pray behind Ibrahim’s Station?" Whereupon was revealed the verse: ". . . Take as your place of worship the place where Ibrahim stood (to pray). . ." (2:125);
I said: "O Messenger of Allah! You should order your wives to cover because both the chaste and the wicked go in to see them," whereupon was revealed the verse: "... And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. . ." (33:53)
Then the Prophet’s wives banded together in their jealousy over him, so I said to them: If he divorced you, Allah will give him better wives that you… whereupon was revealed this verse "It may happen that his Lord, if he divorce you, will give him instead wives better than you, [submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids]."(66:5)
He was distinguished in his power of separating truth from falsehood and Muhammad conferred on him the title of Al Farouk(the separator between what's true and what's false), saying:
"In truth, the devil certainly parts ways with Umar."
Umar memorized Surat Al-Baqara (1) in twelve years, and when he had learned it completely he slaughtered a camel.
Imam Malik stated that on Umar's suggestion the words
"I testify that Mohammad is the messenger of Allah"
were added to the adhân (the call for prayer), and likewise the words
"Prayer is better than Sleep"
to the adhân for the dawn prayer. However, the more correct report is that it isBilal who first inserted the latter formula in the call to the dawn prayer and Mohammad retained it.
Umar Ibn Al-Khattab was the first Muhammadan Muslim ruler to establish a Public Treasury; the first ruler to levy Al Ushr, the Customs or Import Duty. It was levied on the goods of the traders of other countries who chose to trade in the Muhammadan dominions, at up to 10% of the goods imported and on a reciprocal basis. `Ushr was levied in a way to avoid hardships, and only on merchandise meant for sale, not goods imported for consumption or for personal use.
Also, Umar was the first to organize a census; the first 'Muslim' ruler to strike coins; the first 'Muslim' ruler to organize a system of canals for irrigation; and the first 'Muslim' ruler to formally organize provinces, cities, and districts.
Moreover, Umar established the system of guest-houses and rest-houses on major routes to and from major cities. He established schools throughout the land and allocated liberal salaries for teachers. He was the first to ban temporary marriage(mut`a marriage), according to Mohammad’s earlier prohibition. Also Umar was the first Muslim ruler to place the law of inheritance on a firm basis.
He took pains to provide effective and speedy justice for the people. He set up an effective system of judicial administration under which justice was administered according to the principles of Islam. Judges were appointed at all administrative levels for the administration of justice and were chosen for their honesty and knowledge of Islamic law. High salaries were paid to them and they were appointed from among the wealthy and those of high social standing, to prevent being influenced by the social position of any litigants. The judges were not allowed to engage in trade.
One day Abu Musa Al-Ash`ari, the governor of Basra at the time, sent a letter to Umar Ibn Al Khattab complaining that the ordinances, instructions, and that letters from the Caliph were undated and therefore gave rise to problems linked to the sequence of their implementation.
Because of this and other similar problems of undatedness, Umar convened an assembly of scholars and advisors to consider the question of calendar reforms. The deliberations of this assembly resulted in the combined opinion that 'Muslims' should have a calendar of their own. The point that was next considered was from when should the new 'Muslim' calendar era begin.
Some suggested that the era should begin from the birth of Mohammad, while others suggested that it should begin from the time of his death. `Ali suggested that the era should begin from the date the 'Muslims' migrated from Mecca to Al Madina, and this was agreed upon.
The next question considered was the month from which the new era should start. Some suggested that it should start from the month of Rabi` al-Awwal, some from Rajab, others from Ramadan, others from Dhu al-Hijja.`Uthman suggested that the new era should start from the month of Muharram because that was the first month in the Arabic calendar at that time. This was agreed upon. Since the Migration had taken place in the month of Rabi` al-Awwal, two months and eight days after the first of Muharram that year, the date was pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of the Migration rather than from the actual date of the Migration.
Jabir narrated that he heard `Umar Ibn Al-Khattab say on the pulpit when he married Umm Kulthum, the daughter of `Ali and Fatima: "Do not disparage me [for marrying a young girl], for I heard the Prophet say: ‘On the Judgment Day every means will be cut off and every lineage severed except my lineage.’" He desired to place himself in the Prophet’s lineage through this marriage due to the precedence of Ahl al-Bayt in the Prophet’s intercession. Umm Kulthum bore him two children, Zayd and Ruqayya.
After his conversion to 'Islam', Umar became to Muhammad what Peter was to Jesus. It was he who addressed Muhammad" I bear witness that you are the messenger of Allah". In 634, he became the second Khalifah and was an ultra nationalist Arab and a fundamentalist Muhammadan Muslim.
He forced into exile all none Muhammadan tribes in Arabia, the Jews and Christians in spite of the fact that all of these tribes were of Arab stock to start with. He had unilaterally broken the treaties of peace that were solemnly agreed upon by Muhammad himself.
It was he who made the Arab Muslims the aristocrats of 'Islam'. He organised them into an entity based on military, religious and national (ethnic) foundations of pure unmixed stock and denying none Arabian Muslims the privileges of citizenship. The Arabs were to be higher and more esteemed than none Arab Muslims in all walks of life: in the religious, economic, military and state organisations. Even when converted to 'Islam', a none Arab was to occupy a position subsidiary to that of the Arabian Muslim.
It was he who decided that the whole of the Arabian Peninsula was to become sacred and holy Muhammadan territory that excluded any and all none Muhammadans from its soil. The same Muslim Arabs who insist on the sacredness of the Peninsula, deny the Jews their rights to their miserably small portion of land which was consecrated to them by Allah.
`Umar Ibn Al-Khattab was murdered by the poisoned dagger of a ChristianPersian slave in Nov. 3, 644.
All the Quranic verses were revealed according to the caprices of Muhammad, his companions and his wives.
'Muslim' scholars believe that knowing the reasons for the revelation of the Quranic verses is very important and indispensable in comprehending the verses. Suyuti wrote a full book concerning this fact. He called it, "The Core of Transmitted Traditions for the Reasons for the Revelations". In the book, "the Itqan" (part I, p. 82), he explains the significance of this matter to the greatest Muhammadan scholars, as it is the basis for understanding various verses which have been revealed after a certain incident or after a question was directed to Muhammad.
Al Suyuti recorded for us several examples to prove that it was impossible to understand some verses unless the reasons for their revelation were known. This fact is confirmed not only by the former scholars but also by the Azhar and contemporary scholars
(Ahmad Shalabi’s book, "The History of Islamic Law" (p. 36) and the "Legal Opinion" of Sheikh Kishk)
In the next few paragraphs, we are going to discuss only two issues-
First, we look at how the angel Gabriel used to comply immediately with the wishes of Muhammad, his companions and his wives who used to instruct Allah and his Angel in what verses Allah must 'reveal' to Muhammad.’Umar ibn al-Khattab played an outstanding role in this area.
Secondly, a throng of verses have been revealed for worthless reasons which do not interest anybody.
*** There is astually a third and very illuminating issue which will be addressed in another chapter in which we shall show how the angel Gabrielused to comply with Muhammad’s personal desires and fulfill all his wishes even if these wishes did not conform to the simplest principle of chastity, purity, and mercy ***
Even his wife teen age ’Aisha remarked to him:
"I see that your Lord hastes to comply with your passion,
(Bukhari Sahih, part 6, p. 147)
The Angel Gabriel Complies With The Wishes Of Muhammad’s Companions-
As already mentioned, ’Umar ibn al-Khattab played a major role in causing some very important 'revelations' to descended upon Muhammad. This is the claim of ’Umar and Muhammadan scholars and not the claim of the author of this thesis.
Whenever ’Umar wanted something Muhammad answered, "Yes, Allah has already sent Gabriel who revealed to me this matter which ’Umar had requested" Even the inspiration, sometimes, was revealed using the same words and vocabulary of ’Umar. Thus, ibn ’Umar said, as Suyuti mentioned, "Allah has placed the truth on Umar’s tongue and on his heart" (The Itqan, part I, p. 99). On the same page, we find a statement which affirms ibn ’Umar’s claim about his father. Suyuti tells us:
"Bukhari and others have recorded that ’Umar ibn al-Khattab said,
‘I have concurred with my Lord or My Lord has concurred with me in three (things): I said, O, apostle of Allah I wish we would take the site of Abraham as a place of prayer! The verse came down: And take ye the site of Abraham as a place of prayer (2:125).
Then I said, O, apostle of Allah: Your women are visited by the righteous and the debauchee. I wish you would command them to stay behind a veil! So the verse of the veil came down.
(When) the apostle’s wives joined forces against him, I told them: It may be if he divorced you (all) that Allah will give him in exchange consorts better than you.’ These exact words were bestowed in chapter 66:5."
It is common knowledge among Muhammadan scholars that the above verses which 'Muslims' claim are inspired by Allah were actually first uttered by ’Umar. In addition to (Bukhari Sahih, p. 6, p. 24), other scholars (without exception) confirm that (Baydawi, p. 26; Jalalan, p. 18; Zamakh-shari in the Kash-shaf, part I, p. 310; Sahih al-Musnad, p. 13; and Asbabal-Nuzul by Suyuti, p.24).Al Baydawi, for instance tells us on p. 26:
"Musnad took ’Umar’s hand and told him, ‘This is the site of Abraham.’ ’Umar said, ‘Shouldn’t we take it as a place of prayer?’ Muhammad said to him, ‘Allah has not commanded me to do so.’ But hardly the sun set when the inspired verse was given, ‘And take the site of Abraham as a place of worship."’
That is, the wish of ’Umar was immediately fulfilled within a few hours. Muhammad had already commanded his followers to worship toward Jerusalem for the sixteen months before this verse.
Another incident in which ’Umar was involved is an anecdote mentioned by most 'Muslim' scholars and recorded for us by Suyuti in his book, "The Reasons For Verses Of Qur’an" (Asbab al-Nuzul, p. 31).Suyuti says:
"During Ramadan, (the fasting month) Muslims were accustomed to eat, drink and have intercourse with women if they are not sleeping. After they sleep and wake up they abstain. ’Umar had intercourse with (one of his women) after he woke up from his sleep. He went to the prophet and told him what happened to him. Allah sent down this verse, ‘It is made lawful for you to go unto your wives on the night of the fast"’ (2:187).
This story is recorded not only by Suyuti but by all the scholars also (Bukhari, part 6, p. 31; Zamakh-shari in his book al-Kash-Shaf part I, p. 337; the Baydawi, p. 39; the Jalalan p. 26, and the Sahih al-Muswad p. 17).
In this episode, we find ’Umar ibn al-Khattab does not like to refrain from sexual intercourse with his wife during the fasting month and after sleeping. Therefore, after he and other 'Muslim' men violated the commandment, Muhammad found that he did not have a choice but either to punish and to reprove them or to rescind the order by claiming that Gabriel had come down to him with the above mentioned verse. Muhammad chose the latter to appease ’Umar and his friends.
Al Suyuti also relates to us another incident about ’Umar. In page 100, part 2 of his book, the Itqan, he says:
"A Jew encountered ’Umar ibn al-Khattab and told him, ‘Gabriel, whom your (prophet) mentions, is our foe.’ ’Umar said, ‘Who is an enemy to Allah and His angels and His messengers, to Gabriel and Michael, to, Allah is an enemy to disbelievers."’
This statement was later revealed, word for word, to Muhammad (chapter 2:98) and became a verse in the Quran (refer to Suyuti). Yet these incidents did not involve ’Umar only.
Ibn Maktum (for instance) who was a blind man and one of Muhammad’s companions who was another person to whom the Bukhari referred. In part 6, p. 227, Bukhari conveys the following episode:
"When this verse came: ‘Not equal are those believers who sit (at home) and are not wounded, and those who strive and fight in the cause of Allah’ (4:95).Muhammad said: ‘Summon Zayd and let him sit down.’ Then he told him: ‘Write’, and he dictated the above verse to him. ’Umru ibn Maktum who was blind, was sitting behind the prophet. (Ibn Maktum) said: ‘O, apostle of Allah, I am a blind man! How can I go to fight? I have a handicap.’ Then, the following (phrase) was added to the above mentioned verse:‘Other than those who have a handicap"’ (Part 6, p. 227).
It is as if Allah only realized the illegitimacy of his request after ’Umru ibn Maktum,Muhammad’s friend, pointed it out. Then Allah revealed the additional phrase. Muhammad asked Zayd to rewrite the verse and to include the addition. This episode has been recorded not only by Bukhari but by other scholars such as Baydawi (p. 123), Zamakh-shari in the Kash-Shaf (part I, p. 555); Suyuti in the Itqan (p. 98); Asbab al-Nuzul (p. 88); and the Sahih al-Muswad (p. 53). The Baydawi remarks clearly on p. 123:
"Zayd ibn Thabit said: ‘This verse was sent down without the phrase "other than those who have a handicap". Ibn Maktum said: ‘How could that be and I am blind?’ The inspiration came upon the apostle of Allah in the assembly. His thigh fell on my thigh in such a way that I feared that it would break it. Then, the (inspiration) departed and he said:
‘Zayd, write—other than those who have a handicap."’
It is obvious dear reader, that Muhammad did not have to pretend that Allah had revealed this additional phrase to him because it is not necessary and it is implicitly understood. Allah, indeed, would not obligate a blind man to go to war, but it seems that Muhammad believed it important to add these words in order to please ibn Maktum. If Allah had intended these words to be part of the verse, He would have mentioned them from the beginning. Allah does not need to learn from Muhammad’s friend in order to change His opinion or to alter the verse.
Of Abdullah ibn Sa’d, too, in "Asbab al-Nuzul" (pp. 120-121), al Suyuti writes:
"’Abdul ibn Sa’d used to write for the prophet (like Zayd). When the prophet dictated, ‘Allah is oft-mighty and oft-wise’, he would write instead, ‘Allah is oft-forgiving and compassionate.’ Then he would read it to the prophet who would approve it by saying,
‘Yes... they are the same.’ Ibn Sa’d relinquished Islam and returned to Quraysh.
He said, ‘If Allah has inspired Muhammad, He has also inspired me. If Allah sends down His revelation to him, He also sends it down to me. Muhammad said, "...oft-mighty, oft-wise" and I said, "...oft-forgiving, compassionate".’"
Al Baydawi and the Imam Tabari agree with Suyuti and both of them record the same episode (refer to the Tabari, p. 152, and his comment on chapter 6:93).
6:93Who can be more wicked than one who inventeth a lie against Allah or saith "I have received inspiration" when he hath received none or (again) who saith "I can reveal the like of what Allah hath revealed?" If thou couldst but see how the wicked (do fare) in the flood of confusion at death! the angels stretch forth their hands (saying) "Yield up your souls. This day shall ye receive your reward a penalty of shame for that ye used to tell lies against Allah and scornfully to reject of His Signs!"
It is very important to state here that this verse (6:93) which was given to Muhammad without any justification proves that Abdulla was right in his claim. This verse reveals the truth about Muhammad and his claim concerning revelations from Allah.
Is it not clear that ’Abdulla was right? If Muhammad himself approved the change which ’Abdulla made in the verse, why should Gabriel become angry at ’Abdulla and accuse him in another verse? Muhammad used to say "oft-mighty, wise", and he would write "oft-forgiving, compassionate", then he would show it to Muhammad who would approve it. Therefore he was right when he said, "If Allah inspires Muhammad, he inspires me also." Still, when ’Abdulla disclosed the matter, relinquished Islam and departed, Muhammad uttered this verse (6:93) to curse him, and issued ’Abdulla’s death warrant.
Concerning this matter, Qadi (Judge) ’Ayyad, in his famous book, "The Healing" (Shifa) remarks,
"’Abdulla ibn Sa’d said, ‘I used to divert Muhammad the way I wanted. He used to dictate to me "...oft-mighty, wise" and I would say "oft-knowing, compassionate" Then he would say, "Yes... It is correct". At the end, he said to me, "Write as you wish!"’"
On page 184, the Imam Baydawi records another incident in which ’Abdulla ibn Sa’d was involved. We quote it as it is record- ed. Al Baydawi says (p. 184),
" ’Abdulla ibn Sa’d was one of the prophet’s scribes when the verse, ‘We have created man from scion of mud’ was revealed, and Muhammad continued until he uttered, ‘...and then we made a different creature.’ ’Abdulla said with wonder, ‘May Allah be blessed. Who is the best creator.’ Muhammad said, ‘Write it, this is how it was given to me.’ ’Abdulla became suspicious and said, ‘If Muhammad is true, then I receive the inspiration as he receives it, and if he is false, then I say as he says."’
Thus, we have the verse recorded in chapter (Sura), "The Believers" (23:14),
"This is how it has been inspired to Abdulla, not Muhammad! !"
Sa’d Ibn Moaz in the book, the Itqan (part I, p. 100),al Suyuti says,
"When Sa’d ibn Ma’adh heard what was said against Aisha, he said, ‘Glory to Allah! This is a serious slander!’ (Sura 24:16). It was set down as such in the Qur’an."
This verse was not revealed by Gabriel but was uttered by Sa’d ibn Moaz when some of Muhammad’s companions accused Aisha(Muhammad’s wife) of adultery, among them Muhammad’s cousin who was the sister of Zaynab one of his other wives.
On the same page, al Suyuti records verse 3:140 which was uttered by a woman, as well as verse 3:144 which was spoken by Mas’ab ibn al-Zubayr in the war of ’Uhud.
3: 140If a wound hath touched you be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe and that He may take to Himself from your ranks martyr-witnesses (to Truth). And Allah loveth not those that do wrong.
3: 144Muhammad is no more than an Apostle: many were the Apostles that passed away before him. If he died or were slain will ye then turn back on your heels? If any did turn back on his heels not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.
Women & Muhammad’s wives -
How Muhammad(Gabriel ?) used to fulfill even the desires of Muhammad’s wives.
In part I, p. 97, Suyuti indicates in the Itqan that,
"Um Salma, Muhammad’s wife said to him, ‘O, apostle of Allah, I do not hear that Allah has mentioned anything for the immigrant women.’ Then Allah sent down,
‘And their Lord has accepted of them and answered them,
"Never will I suffer to be lost the work of any of you"’ (Sura 3:195).’
Um Salma also said, ‘O apostle of Allah, you always mention men and ignore women.’ Then the verse was sent down, ‘For Muslim men and Muslim women....’ (33:35)."
Al Baydawi (pp. 100 and 558), the Zamakh-shari in the Kash-shaf (part I, p. 490), the Jalalan (p. 353) on the authority of Um ’Amara, and the Sahih al-Musnad (p. 120), confirm the exposition of these verses as they were interpreted by Suyuti. On page 558,Baydawi says,
"The prophet’s wives told him, ‘O apostle of Allah, Allah has mentioned men with good things, do not we women have anything good in us to be mentioned?’ Then the verse in the chapter of Parties was sent down—the above mentioned verse."
The same text is recorded in Asbab al-Nuzul by al Suyuti(pp. 69 and 219). There is a very significant question which we cannot ignore, neglect or avoid, "Did not Allah know that mentioning women in the Quran is very important until Muhammad’s wives such as Um Salma and Um ’Amara complained? Why did Gabriel reveal these verses only AFTER the women complained andAFTERMuhammad’s wives expressed the necessity for them?"
The question is very plain and the answer is very clear also. The angel had nothing to do with these matters. Um Salma said to her husband Muhammad, ‘I do not hear any mention of women.’ Muhammad asked Gabriel to let her hear the mention of women, so the verses in Sura of the Parties: 35 and in Sura of the Family of Imran: 195 were given.
Aisha (Muhammad’s most beloved wife whom he married when she was six years old and he was 51 years old) had an influence on the inspiration of many verses. It is sufficient here to allude to one episode. Muhammad was on his way back from one of his raids accompanied by Aisha.Aisha lost her necklace on the way.
Now letAisharelate the story:
"One of my necklaces fell in the desert while we were entering Medina. The apostle of Allah halted and made his camel kneel down. He alighted and rested his head on my lap sleeping. Abu Bakr came and kicked me severely and told me, ‘You delayed the people because of a necklace!’ He also said, ‘O daughter, in every journey you cause trouble to people.’
When we woke up in the morning, we could not find water for ablution before the time of prayer. The verse in Sura of the Table was given in which permission was given to wash with sand instead of water when there is no water. Abu Bakr told me, ‘You are a blessed woman.’ Then Usayd ibn Hadir said, ‘O, family of Abu Bakr, Allah has blessed people through you!"’
This episode is mentioned in "Asbab al Zuyul" (p. 101) by Suyuti. It is also recorded by al-Bukhari in his Sahih (part 4, p. 64) and the Commentary of the Jalalan(p. 89). This is a famous story. In order to justify Aisha’s behavior lest her father and the rest of the Muslims become angry because she delayed them in the desert (as well as the lack of water), Muhammad claimed that Allah told him that they can wash with sand instead of water before they pray. We don’t know what type of ablution is this, when a person performs this ritual by using sand! It is common knowledge that Muhammad himself did this several times, as the Bukhari and the rest of the scholars indicate. The scholars say, "May Allah bless Aisha because for her sake Allah allowed Muslims to use sand for ablution before prayer whenever they could not find water."
*** NOTE: Ablution with sand is COPIED from the tradition of the Jews of Arabia who were allowed to do exactly this in the same conditions - lack of water - long BEFOREMuhammad and his 'revelations' ***
I would like to conclude this point by conveying an interesting story as it is recorded in the "Biography of the Apostle" by ibn Hisham (part III, p. 23) as well as by the rest of the Muslim religious scholars such as al-Jalalan, al-Baydawi, and al-Bukhari. This episode is a famous one and is the reason behind the bestowing of a well-known verse. Ibn Hisham says,
"The (military) company of Abdulla ibn Jahsh and some Muslims who joined him attacked some people from the tribe of Quraysh and killed them. They took their bounties. When they came to Muhammad, he told them, ‘I did not command you to fight during a sacred month,’ and he refused to take from the bounty the fifth of the mules and the two prisoners.
Quraysh said, ‘Muhammad and his followers made it lawful for themselves to shed blood and seize properties and capture men during the sacred months.’ (The Arabs had previously agreed to abstain from fighting during certain months. When Muslims expressed their discontent for that, especially when Muhammad himself loathed that disgraceful thing and refused to take from the bounty, Allah spoke to His apostle saying,
‘They ask you about the sacred month (if) fighting is allowable. Say in it there is a great fight?’The Muslim invaders rejoiced when this verse was given and Muhammad took the bounty."
One should wonder at how this could have happened. When Muhammad conquered Mecca, he commanded the Muslimsto kill the infidel if they refused to believe, but only after the elapse of the sacred months(9:5).
Yet here, when he saw that his followers were discontent and that might create a certain crisis among them, he was forced to claim that Gabriel had gave him a verse which made war during the sacred months allowable, as if war were a good and necessary matter.
Verses Sent Down For Strange And Trivial Reasons-
A puppy which entered Muhammad's home: This episode is recorded in the Commentary of the Baydawi (p. 802); the "Itqan", by the Suyuti (part I, p. 92), and Asbab al-Nuzul (p. 299). This narrative is related to us because the infidel said that inspiration had departed from Muhammad and his Allah had deserted him. Al Suyuti says,
"Khawla, Muhammad’s servant said, ‘A puppy entered under the bedstead in the prophet’s home and died. For four days the inspiration ceased to descend on Muhammad. He said to me what happened in the house of the apostle of Allah to make Gabriel cease to come to me?’ I told myself, ‘What if I neatly prepared and swept the house?’ I swept under the bedstead and brought out the puppy. The prophet came in with a trembling beard, for whenever inspiration descends on him he would be taken by a seizure. Allahsent down at that time five verses from the Surah (chapter) of Duha."
It is well-known that the chapter of Duha is made up of only eleven verses. Allahsent half of it to assure Muhammad that He had not abandoned him. Infidels claimed that Allahhad deserted Muhammad because inspiration ceased to descend upon him because a puppy entered his home and died under the bedstead. Gabriel, as Al Bukhari recorded, had already told Muhammad that he would not enter a house which has a dog or a picture. Al Suyuti stated that Muslim religious scholars (among them Abu Hajr) said that the story of Gabriel’s hesitancy to enter Muhammad’s house because of the puppy is very famous.
The truth of the matter is that it is difficult to comment on these stories which all Muhammadan scholars confirm. What can a person say about such a story? Would Allah really delay His revelation to a prophet because of a dead puppy? Besides, did not Muhammad leave his home more than once during this period? Why then Allahdid not give His revelation to Muhammad while he was away from his home?
The following are three more such distinctive stories-
The Red Velvet
In the Asbab-al-Zuyul (p. 65),Al Suyuti says,
"Verse 161 of chapter 3, which states, ‘No prophet could ever be false to his trust,’ was given because a red velvet was missed after the War of Badr. Some people said, ‘Maybe the apostle of Allah took it.’ Thus, Allah revealed this verse to acquit the apostle... ibn ’Abbas said so."
Al Baydawi in (page 94), the Zamakh-shari in the Kash-shaf (part I, p. 475) agree with Al Suyuti and state the same reason. Al Zamakh-shari adds,
"Maybe this verse was sent down after the War of Uhud, when some worriers deserted their sites and came to him (Muhammad) requesting their booties. They said, ‘Maybe the apostle would not divide the booties equally as he did in the Day of Badr.’ The apostle told them, ‘Did you think that we could be false to our trust and would not give you your share?"’
The Pretty Women Worshippers
In the reasons for the revelation of Quranic verses (Asbab al-Nuzul) (p. 159),
Al Suyuti says,
"Ibn ’Abbas said, ‘There was a woman who prayed behind the apostle of Allah. She was one of the prettiest women, thus some people stepped forward to be in the first row lest they see her; others lingered behind in back rows in order to look at her from under their armpits whenever they prostrated themselves.’ So Allah sent down verse 24 of chapter 15:
‘And verily we know the eager among you and verily we know the laggards.’ Someone asked Suhayl ibn Hanif about this verse if it was sent down in relation to fighting in the cause of Allah, he said, ‘No, but it was sent down in relation to rows of prayer."’
As usualAl Baydawi (p. 342) confirms this interpretation and indicates that some Muslims lagged to gaze at the pretty woman, thus this verse was revealed. Also the Zamakh-shari in the Kash-shaf agrees with both Suyuti and Baydawi. Many other scholars and chroniclers (on the authority of the ibn ’Abbas) such as Tirmadhi, Nisa’i, ibn Maja, and Imam al-Tabari assert this episode (refer to al-Kash-shaf, part 2, p. 576).
Give Room to Others, Says Gabriel-
On page 265 of Asbab al-Nuzul,Al Suyuti says that whenever the Muslims saw a man coming to sit among them in the assembly of the apostle, they kept back their places and refused to make room for him, thus the verse was sent down,
"O, ye who believe! When it is said make room in assemblies, then make room" (58:11).
Indeed Al Baydawi (page 722) along with the Zamakh-shari (part 4, p. 492 of the Kash-shaf) agree with Suyuti in the interpretation of this verse.
The simple, but essential question which we would like to ask is, "Was it necessary for Gabriel to come down from heaven to reveal to Muhammad so many verses for such trivial things? Was not Muhammad himself able to teach Muslims to be unselfish and to make room for their brothers in the assemblies so they can sit like the rest of them?
Could not Muhammad exhort the Muslims not to stand behind pretty woman during the time of prayer to gaze at her? Or could not he say to the woman to go and pray in another place designated for women? Was this such as obtrusive problem that it required Gabriel to descend from heaven bearing a revelation from Allah ?"
Regarding the red velvet which was missed in the day of Badr, couldn’t Muhammad tell the Muslims, "Shame on you! How could you accuse me of stealing and still claim that you believe inAllah and His apostle?"
Sahih Al-Bukhari HadithHadith 6.509Narrated byZaid bin Thabit
Abu Bakr As-Siddiq sent for me when the people of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found 'Umar bin Al-Khattab sitting with him. Abu Bakr then said (to me), "Umar has come to me and said: 'Casualties were heavy among the Qurra' of the Qur'an (i.e. those who knew the Quran by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to 'Umar, "How can you do something which Allah's Apostle did not do?" 'Umar said, "By Allah, that is a good project." 'Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which 'Umar had realized."
Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Apostle. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Apostle did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and 'Umar.
So I started looking for the Qur'an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat At-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him.
The Verse is:
"Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty...(till the end of Surat-Baraa' (At-Tauba). (9.128-129) Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with 'Umar till the end of his life, and then with Hafsa, the daughter of 'Umar.
Sunan of Abu-DawoodHadith 3662Narrated byUmar ibn al-Khattab
When the prohibition of wine (was yet to be) declared, Umar said:
O Allah, give us a satisfactory explanation about wine.
So the following verse of Surat al-Baqarah revealed; "They ask thee concerning wine and gambling. Say: In them is great sin...."
Umar was then called and it was recited to him. He said: O Allah, give us a satisfactory explanation about wine. Then the following verse of Surat an-Nisa' was revealed: "O ye who believe! approach not prayers with a mind befogged...."
Thereafter the herald of the Apostle of Allah (peace be upon him) would call when the (congregational) prayer was performed: Beware, one who is drunk should not come to prayer. Umar was again called and it was recited to him). He said: O Allah, give us a satisfactory explanation about wine. This verse was revealed: "Will ye not then abstain?" Umar said: We abstained.
*** All the above inconsistencies, abnormalities,illogical statements, 'revelation's, historical and theological contortions and mendacities are very easily resolved, the moment one comes to the only possible intelligent conclusion:
That every letter, word,verse and chaplter in the Quran were created by Muhammad's mind but ingeniously and very conveniently projected intothe unsuspecting mouth of Allah, the Pagan Arabian supreme rock god of the Ka'ba, embedded in its corner wall, the BLACK STONE.
Since no stone in the universe could possibly REVEAL anything to any human being, then it had to be Muhammad who was 'revealing' the verses of the Quran by pretending they were coming through Gabriel from Allah.
Muhammad, Gabriel, Allah & Satan were and are one and the same person.
It was the ULTIMATE, SIMPLEST and most INFALLIBLE form of DECEPTION ever conceived and INSINUATED into the intellect of hundreds of millions of his followers ***