Response To “Muhammad as Al-Amin (the Trustworthy): How His Enemies Really Viewed Him” And The Christian Missionaries

It has become a habit for some to publish responses to any paper dealing with the issue of Islam, its truthfulness and the falsehood of other religions. This is particularly true of the Christian missionaries as such people do not care whether they provide an efficient responses or not; all they care about is to respond, regardless of the outcome. Is this reaction an idiotic one? Well, we cannot claim that it is a stupid strategy; because it is always useful to show your followers that you are able to respond and speak loudly, drowning other voices. The psychological factor is after all always important here. But what is glaring indeed are the content of such “responses” because the writer tries to show that he is competent in the field when in actual fact he is totally unqualified.

This lack of qualification was especially glaring when it appeared in a recent Christian missionary article, allegedly “responding” to the article titled A Rational Approach To The Prophethood of Muhammad (P), the writer of this “response” made grave errors that does not suit a writer who respects himself and his readers. So since he has made such errors, he should know that he is not just a stupid person, he is a disrespected individual as well.

The first of these errors is the failure to comprehend the argument of his opponent. Any answer to a paper is based upon the arguments of the former. If you answer arguments which are not present in a paper, you have not “answered” the paper.

Are the above words easy to understand?

I want to make my words as simple as I can in order not to make my opponent misunderstand me again. We are commanded to convey the Message of Allah to all people in a clear and concise manner without any confusion or misunderstanding whatsoever.

The writer quoted some Qur’anic verses showing that the disbelievers belied the Prophet (P) and denied his Message, and used them to prove that the disbelievers viewed him as a liar. Then he advances in his response to say that “if their testimony is reliable enough to support Muhammad’s integrity then the unbelievers are also a good enough source to call his character into question”, and “the issue here is not whether what the unbelievers said was correct, but whether the Muslim assertion that even the disbelievers praised Muhammad’s honesty is true”, and “After all, they are the ones appealing to the statements of the disbelievers to prove that Muhammad was a trustworthy person.”

This clearly indicates that he has failed to comprehend my argument, for I argued that the disbelievers regarded Muhammad (P) as a truthful person who does not lie and from whom they never experienced any lie from. However, they belied him in the matter of Prophethood and revelation.

“This contradictory attitude of the disbelievers was the reason why they deserved God’s punishment in the end; they knew that Muhammad (P) was a truthful person and that he never told a lie. However, they disbelieved in him and vigorously rejected his Message”, I said.

The position of the disbelievers was inconsistent; that was what was mentioned. You cannot belie any person without proof, let alone of someone who never told a lie in his life.

This is the argument that the writer failed to understand, and our scholars say:

Do not answer anyone till you understand his words; for this distracts you from answering him to answering others and confirm your ignorance, but understand him. If you understand him, answer him, and do not rush to answer before you ask (for clarification) and do not be ashamed of asking before you answer; for answering before understanding is idiocy.1

Also, the writer of the response in question fell in a major logical fallacy which is generalization; he isolated the texts showing that the disbelievers belied the Prophet (P) in the matter of Message, as if I denied them and their significance, and generalized them to claim that the disbelievers viewed him (P) as a liar in addition to rejection of texts showing that his truthfulness and honesty were something agreed upon among his (P) contemporaries.

Anyway it was not expected from Christians to evade logical fallacies, for they are known for their incoherent faith and illogical beliefs. But it is ironic indeed that the people who do not even know how to transmit a report attack the authentic reports transmitted by Muslim scholars from generation to generation with utmost care and accuracy.

The Scriptures of People of the Book were transmitted by unknown individuals on the authority of unknown people on authority of unknown people, etc., until we are told that these are God’s Words! They do not know how to transmit a report, let alone how to evaluate it. However, they still have the audacity to criticize authentic Muslim reports.

Truthful indeed is the saying of Ahmad ibn Salam al-Faqeeh:

“Nothing is heavier and more hated to people of disbelief than hearing the Hadith and its narration with isnad i.e., chain of transmission.”2

Again, ponder upon the following report which was quoted in the previous article:

It is reported on the authority of Ibn ‘Abbas that when this verse was revealed:” And warn thy nearest kindred” (and thy group of selected people among them) the Messenger of Allah (may peace be upon him) set off till he climbed Safa’ and called loudly: Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of ‘Abd Manaf, O sons of ‘Abd al-Muttalib, and they gathered around him. He (the Apostle) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (the Holy Prophet) then stood up, and this verse was revealed:” Perish the hands of Abu Lahab, and he indeed perished” (cxi. 1). A’mash recited this to the end of the Sura.3

In the above report it is noted that the Prophet Muhammad (P) had gathered all people of Mecca before him, then he asked them about his credibility before them; he said: “If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me?” This question is a test of his credibility and reliability in the eyes of his people, he asked them about a very illogical event, if he told them that it is true, would they believe him in such an illogical claim, that “there were horsemen emerging out of the foot of this mountain”?

The answer was: “We have not experienced any lie from you” indicating that his truthfulness and credibility among his people were at the highest levels.

However, when he informed them about his Message, they did not retract their testimony, instead they abused him saying:

“Destruction to you! Is it for this you have gathered us?”

This shows that his truthfulness was something agreed upon among his people and contemporaries.

Yes, they belied him in the Message and disbelieved in him, but this shows none but their incoherence. This is the reason why they were humiliated and defeated by Allah’s Aid in their lives and in the Hereafter.

Even after many years of his Mission, they did not retract their testimony to him with truthfulness as the conversation between Heraclius and Abu Sufyan shows.

Presence of those who disbelieve in Prophets does not discredit them; in fact it indicates that worldly desires, bias and greed can make some people reject presence of shining sun in the sky!

In a report related by Ibn Ishaq in his Sira, al-Akhnas ibn Shurayq asked Abu Jahl:

“O Abu Al-Hakam! What is your opinion about what you heard from Muhammad”. Abu Jahl said: “We competed with Bani `Abd Manaf (the Prophet’s subtribe) and so we fed as they fed and gave away as they gave away. So, when we were neck and neck with them, just as two horses in a race, they said: There is a Prophet from among us, to whom revelation from the heaven comes.’ So how can we ever beat them at that? By Allah we will never believe in him or accept what he says.4

This indicates that worldly desires and tribal bias were the reasons as to why the disbelievers rejected the Message of Muhammad (P). This is indicated in another report related by Al-Hakim, that Abu Jahl met the Prophet (P) and said:

“We do not belie you, but we disbelieve in what you came with”. Then, Allah revealed: {It is not you that they belie, but it is the verses of Allah that the wrongdoers deny} Sura Al-An’am, verse 33.5

Ibn Kathir says:

{It is not you that they belie, but it is the verses of Allah that the wrongdoers deny} means, they do not accuse you of being a liar,{but it is the Verses of Allah that the wrongdoers deny} It is only the truth that they reject and refuse.6

Many people know the truthfulness of any person with no need to miracles, this is due to the fact that they know this person’s habits and manners, so they can recognize his truthfulness or falsehood. For example, when Moses came to Egypt and said to Aaron and others that God sent him, they knew he was truthful before he did any miracles, and when he asked Aaron to support him, Aaron believed him because he knew him and his manners very well.

Also, when the Prophet (P) told his wife Khadijah about the revelation, she knew that he is truthful and believed in him. The same took place with Abu Bakr, Zaid ibn Harithah and others, for they knew his truthfulness in revelation due to what they knew about his truthfulness and honesty.

This is a case of a truthful honest person who said something peculiar to either a highly truthful man or a wicked liar, and he is known to be the first, not the second.

Those who disbelieved in the Prophet (P) are either ignorant people who did not know his truthfulness and honesty or arrogant people who followed their worldly desires. The elite of Quraish disbelieved the Prophet (peace be upon him) to keep their leadership and their followers disbelieved him in obedience of their leaders as God tells us in many verses of the Qur’an.

Their disbelief was not due to a proof of falsehood, for such a proof never existed. Actually, there are evidences that they knew his truthfulness and disbelieved in him out of worldly desires as we mentioned before in the conversation of Abu Jahl and Al-Akhnas ibn Shurayq.

In brief, it is well known that someone who is famous for truthfulness and honesty and known for not lying at all, is not expected to change his personality suddenly and become a liar against God without any cause.

Even if he did, this would appear in his habits and personality.

The writer of the response had no answer to this argument but[!], but I realized that the Christian missionaries and their ilkare not accustomed to see or meet truthful or honest people, they are surrounded by lying, cheating and dishonesty; ‘Abdullah Sa’d, a former Arab Christian tells us in his book Kont Nasranyan, i.e., “I Was Christian”, how Christian missionaries will lie, cheat and deceive others in order to convince them to accept Christianity and how they employ the most belligerent methods in order to do so.7

Therefore it is too much to ask such people to imagine presence of a truthful honest religious person, the same way it is too much to ask a layman of the 13th century to believe that we can save entire books on CDs.

For such people, truthfulness, honesty and high moral standards are not qualifications for Prophethood and Messengership; it is acceptable for them that the messenger of God is an enemy to God and his followers and an outward disbeliever, then he becomes messenger or apostle all of a sudden!

The other argument is that “how could a person who never told a lie about others ever tell a lie about Allah?”

As Allah says:

“Who 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?”8

And says:

And if the messenger were to invent any sayings in Our name, We should certainly seize him by his right hand, And We should certainly then cut off the artery of his heart.9

And says:

What! Do they say, He has forged a falsehood against Allah? But if Allah willed, He could seal up thy heart, and Allah blots out Vanity, and proves the Truth by His Words. For He knows well the secrets of all hearts.10

Predictably, no answer to this argument was available.

In fact, the writer of the response failed to show us any sound responses to these arguments. Instead, he denied the undeniable fact of truthfulness of the Prophet (P) and showed me the incoherence of enemies of Islam when they are confronted with what they call “typical argument often made by Muslim polemicists”.

Subhanallah!

Another error made by the writer of the response was his claim that “God provided supernatural verification that these prophets and messengers were speaking on his behalf, showing that the claims of the disbelievers were false. Muhammad, on the other hand, failed to provide any supernatural confirmation that he was speaking on behalf of God.”

These are two errors here, in fact: the first is his claim that the Prophet (P) had no miracles, and the second is his claim that the proof of Prophethood are miracles only.

As to the miracles of the Prophet (P) they are so many like splitting of the moon, multiplication of food and water, crying of the tree stump, etc. They are as undeniable as shining sun.

But if the writer runs to the same argument of “All the records that we do have were written by Muslims, and even these were produced long after Muhammad’s death” and “these Islamic reports are suspect since Muslims have/had the tendency of fabricating stories and statements in order to make Islam’s prophet look much better”, then we will ask him to produce his proof of prophethood of Moses, Joshua, Samuel, Isaiah, Jeremiah, John the Baptist or any prophet he believes in, and it will be shown to him that whatever the method he proves their prophethood with, I’ll prove the prophethood of Muhammad (P) by the same method, but in a stronger and clearer way.

This is our open challenge to the writer of this response who wanted to answer me on this specific topic.

The other error is that supernatural events are a definite proof of truthfulness; for we see that devils, sorcerers and pagan priests do miracles. How can you distinguish them from miracles done in name of God?

This is actually a fatal question to Christians because they have no distinction. They pay no attention to the Message carried by the Messenger or his teachings whether they are identical to teachings of other Prophets of God or not. Suppose that a man claimed he is a prophet and preached polytheism, worship of idols, lewdness, lying, injustice, etc. Would such a person be asked for a miracle or doubted to be a liar? Even if he produced supernatural events, they would be considered works of the devil.

Teachings of the Prophets and Messengers are very well-known, so when Muhammad (P) came with preaching God’s worship, destruction of idols, belief in the Hereafter, chastity, ruthfulness, honesty and kindness to relations, it was accepted that he was preached what all the Prophets and Messengers before him preached.

But Christians have a different story, it is acceptable for them that a disbeliever suddenly claims revelation and preaches association of partners to God, abolishment of all God’s Laws and faith-only doctrine. Then, they follow this disbeliever in violation of all teachings of Prophets. This proves that Christians are stupid, ignorant people who knew neither the Prophets nor their teachings.

Moving on to other allegations, we find that the writer of the response quoted reports mentioning the permission of the Prophet (P) to some Sahaba (i.e., Companions of the Prophet) to tell a lie in certain circumstances as a proof that truthfulness was not a character of his. This indicates to me that the writer is a biased and dishonest person (in addition to him being an obtuse and stupid individual!), for he ignored the overwhelming evidences that show that Islam preaches truthfulness and honesty and forbids lying and dishonesty, and quoted reports without explanation of their meanings or asking Muslims to explain them for him.

When he failed to capture a single proof that the Prophet (P) ever told a lie, he tried to run away by quoting these reports about Ka’b ibn al-Ashraf and Al-Hajjaj ibn ‘Ilat which we will discuss shortly, insha’Allah.

It is well known about the religion of Islam that it preaches truthfulness and prohibits lying as all Prophets of God did before him, as God says in the Holy Qur’an:

“O ye who believe! Fear Allah and be with those who are true (in word and deed)”11

The Prophet (P) said:

“Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fujur (i.e. wickedness, evil-doing), and Al-Fujur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar.”12

The Prophet (P) said:

“The signs of a hypocrite are three:

1. Whenever he speaks, he tells a lie.
2. Whenever he promises, he always breaks it (his promise ).
3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)”13

The Prophet (P) said:

“Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.

1. Whenever he is entrusted, he betrays.
2. Whenever he speaks, he tells a lie.
3. Whenever he makes a covenant, he proves treacherous.
4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner.”14

Moreover, Arabs considered lying as an ugly character even before Islam, despite their practice of idol worship, adultery and alcohol drinking, they refrained from lying. The proof is the report of Abu Sufyan and Heraclius and the saying of Abu Sufyan:

“By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about the Prophet.”15

Ibn Hajar commented:

“This is a proof that lying was ugly before them. His saying (labelling) instead of (belying) indicates that he was sure they would never belie him if he lied because of their animosity of the Prophet, but he refrained from this because he was ashamed that they would report his words when they returned back, so those who would hear this would label him as a liar. This is even clear in the report of Ibn Ishaq, its wording is “By Allah! If I lied, they would never belie me, but I was a notable man refraining from lying, I knew that the least of it – if I lied – is that it would be reported about me and transmitted to all people, so I did not tell a lie”.

Imam An-Nawawi commented:

“It means that if I had not been afraid of my companions reporting my lies to my people and talking about it in my homeland, I would have lied to him due to my hatred and animosity (against the Prophet). This indicated that lying is as ugly in Jahillyyah as in Islam”.16

As for the report of Ka’b ibn al-Ashraf in which Muhammad ibn Maslama took permission of the Prophet (peace be upon him) to tell a lie, this is specific to this occasion because it is related to the state of war and deceiving the enemy during war. This is the reason why Imam Al-Bukhari titled this hadith with (Chapter of Deceit in War), as the Prophet (P) said: “War is deceit”.17

It is agreed that no sane person would want to be truthful to his enemy who works to destroy him and plots to eliminate him. Deceit of the enemy is not only permissible, but also favourable. This ruling is confined only to war state. Objection to such principle is not just unwise but is plain stupidity as well!

Imam An-Nawawi said:

“Scholars agree on permissibility of deceiving the disbelievers in war in any possible way, unless this leads to break of a treaty. In this case it is unlawful.”18

The same applies to Al-Hajjaj ibn ‘Ilat, in addition to the fact that he feared the disbelievers would kill him while he was going to collect his money from them. This is because human life is very precious in our religion and Islam preaches its preservation and protection. So, whenever one encounters a life-threatening condition, it is permissible for him to save his life in any possible way unless he threatens others’ lives. This is a huge topic discussed in textbooks of Islamic Law and we may briefly talk about it in another occasion.

In addition, it must be noted that each of Muhammad ibn Maslama and Al-Hajjaj ibn ‘Ilat was keen to take permission of the Prophet (P) before they told a a lie to the disbelievers. This act has great significance; for if lying was permissible and the usual case in the Prophet’s (P) teachings, they would not have asked for his permission in the first place and they would go and commit lies directly. Asking the Prophet (P) before lying against the enemy indicates that lying and deception is primarily prohibited in Islam.

May Allah (T) save us from those who practice guile and deception!

Before we go on to deal with the obtuse Christian missionary who wrote a “response” to our article on the truthfulness of the Holy Prophet (P) including all sorts of incoherent arguments and dim reasoning in addition to his scandalous lack of understanding of his opponent’s argument, thinking that I was appealing to the disbelievers’ opinion in Muhammad’s prophethood, we are going to show how perfidy and breach of faith are utterly prohibited in Islam and how the Prophet (P) was a living example of this prohibition.

Sahih Muslim, Book 19: Jihad and Expedition, Chapter 4: Prohibition (Denunciation) of Breach of Faith

Number 4301:

It has been narrated on the authority of Ibn ‘Umar that the Messenger of Allah (may peace be upon him) said: When Allah will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so (to attract the attention of people to his guilt).

Number 4302:
This hadith has been narrated on the authority of Ibn Umar through some other Chains of transmitters.

Number 4303:
This hadith has been narrated by another chain of transmitters on the authority of the same narrator, with the wording: Allah will set up a flag for every person guilty of breach of faith on the Day of Judgment, and it will be announced: Look, this is the perfidy of so and so.

Number 4304:
Ibn Umar reported that he heard the Messenger of Allah (may peace be upon him) saying: There will be a flag for every perfidious person on the Day of Judgment.

Number 4305:
‘Abdullah reported Allah’s Prophet (may peace be upon him) as saying: There will be a flag for every perfidious person on the Day of Judgment, and it would be said: Here is the perfidy of so and so.

Number 4306:
This hadith has been narrated on the authority of Shu’ba with a slight variation of wording.

Number 4307:
It has been narrated on the authority of Abdullah that the Messenger of Allah (may peace be upon him) said: There will be for every perfidious person on the Day of Judgment a flag by which he will be recognised. It will be announced: Here is the breach of faith of so and so.

Number 4308:
Anas reported Allah’s Messenger (may peace be upon him) having said this: There would be a flag for every perfidious person on the Day of Judgment by which he will be recognised.

Number 4309:
It is narrated on the authority of Abu Sa’id that the Messenger of Allah (may peace be upon him) said: On the Day of Judgment there will be a flag fixed behind the buttocks of every person guilty of the breach of faith.

Number 4310:
It is narrated on the authority of Abu Sa’id that the Messenger of Allah (may peace be upon him) said: On the Day of Judgment there will be a flag for every person guilty of the breach of faith. It will be raised in proportion to the extent of his guilt; and there is no guilt of treachery more serious than the one committed by the ruler of men.

Imam An-Nawawi comments: “These Hadiths display the severity of prohibition of perfidy”19

Under the topic of Keeping the Covenant, Imam Muslim relates the following tradition:

It has been reported on the authority of Hudbaifa b. al-Yaman who said: Nothing prevented me from being present at! he Battle of Badr except this incident. I came out with my father Husail (to participate in the Battle), but we were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad? We said: We do not intend to go to him, but we wish to go (back) to Medina. So they took from us a covenant in the name of God that we would turn back to Medina and would not fight on the side of Muhammad (peace be upon him). So, we came to the Messenger of Allah (peace be upon him) and related the incident to him. He said: Both, of you proceed (to Medina) ; we will fulfil the covenant made with them and seek God’s help against them.20

This hadith shows how the Prophet (P) was keen to keep the covenant of the disbelievers although he was going to war and needed every soldier. We have previously quoted Imam An-Nawawi saying: “Scholars agree on permissibility of deceiving the disbelievers in war in any possible way, unless this leads to break of a treaty. In this case it is unlawful”.21 This means that keeping the covenant is prior to any other ruling even during war.

Another glaring example of keeping the covenant is the story of Abu Jandal during stipulation of treaty of Hudaibyyah with Suhail ibn ‘Amru:

…Suhail said, “We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion.” The Muslims said, “Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu- Jandal bin Suhail bin `Amr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims. Suhail said, “O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me.” The Prophet said, “The peace treaty has not been written yet.” Suhail said, “I will never allow you to keep him.” The Prophet said, “Yes, do.” He said, “I won’t do.: Mikraz said, “We allow you (to keep him).” Abu Jandal said, “O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don’t you see how much I have suffered?”

Abu Jandal had been tortured severely for the Cause of Allah. `Umar bin Al-Khattab said, “I went to the Prophet and said, ‘Aren’t you truly the Apostle of Allah?’ The Prophet said, ‘Yes, indeed.’ I said, ‘Isn’t our Cause just and the cause of the enemy unjust?’ He said, ‘Yes.’ I said, ‘Then why should we be humble in our religion?’ He said, ‘I am Allah’s Apostle and I do not disobey Him, and He will make me victorious.’22

Here we see that the Prophet (P) made a peace treaty with Quraish in which it was stipulated that if anyone came to him from them as a Muslim, he would return him, but if anyone came to them from him, they would not return him. This is the reason why he returned Abu Jandal to his people although he embraced Islam.

The same situation took place with Abu Rafi’ who was an emissary from Quraish to the Prophet (P) and embraced Islam. Abu Rafi’ said: “Quraish sent me to him and Islam entered my heart and I said: “Oh, Messenger of Allah! I will not return.” But he (P) said: “I will not break an agreement and I will not detain an emissary; go back to them, then if there is still in your heart that which is there now, you may return.”23

This is the attitude and guidance of the Prophet (P) regarding treaties and covenants with others, it is authentically reported that he said: “When one has a covenant with people he must not loosen or strengthen it till its terms comes to an end or he brings it to an end in agreement with them.”24

And said: “Whoever guaranteed the safety of a man and then killed him, I disavow the killer.” And it is reported that he said: “Whenever a people violate an agreement, the enemy will triumph over them.”25

We have the entire biography of the Prophet (P), where is it mentioned that he ever broke an agreement or violated a treaty?

However, the inane Christian writer of the response brings the issue of expiation of oath as a proof that the Prophet (P) broke his word!

For me, the foolishness of this writer is a well-established fact. But we want to show this to the readers; he brought some reports from Sahih Bukhari talking about expiation of oath thinking that they mean that the Prophet (P) broke his words, ignoring the fact that the expiation of oath was actually revealed in the Holy Qur’an, as Allah says:

“Allah has already ordained for you, the dissolution of your oaths (in some cases)”26

Al-Karmani said: “His saying {the dissolution of your oaths} means dissolving them by expiation.”27

And says:

“Allah will not call you to account for what is futile in your oaths, but he will call you to account for you deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you his sign, that ye may be grateful.”28

So, if one makes an oath and then he regrets for it and wants to dissolve it, he expiates it. One example of cases in which one may regret for his oath is displayed by the Prophet (P) in the report of Al-Ash’aryyin quoted by the Christian writer in which the Prophet (peace be upon him) made an oath not to provide them with camels to mount on because he had none, then when he got camels, he gave them to the Ash’aryyin dissolving his previous oath and saying, “By Allah, and Allah willing, if I take an oath and later find something else better than that, then I do what is better and expiate my oath.”29

Another example is told in the report narrated by Abu Huraira that the Prophet (P) said: “By Allah, if anyone of you insists on fulfilling an oath by which he may harm his family, he commits a greater sin in Allah’s sight than that of dissolving his oath and making expiation for it.”30

And said: “”Anyone who takes an oath through which his family may be harmed, and insists on keeping it, he surely commits a sin greater (than that of dissolving his oath). He should rather compensate for that oath by making expiation.”31

Imam An-Nawawi, when commenting on the above reports, said as follows:

“These reports indicate that if someone makes an oath to do something or not to do it, and dissolving is better than fulfilling this oath, then dissolving is preferred and expiation is obligatory upon him. This is agreed upon.”32

Do we need to explain more that expiation of oath is quite far from lying or a breach of faith?

Anyway, if we excuse this writer for his slow understanding when bringing up the issue of expiation of oath, how can we do this in a totally irrelevant issue like taqiyyah? Have you ever seen such stupidity in involving anything relevant and irrelevant in the response?

He answers my basic fundamental argument by dragging in whatever comes to his mind and limited understanding — regardless whether relevant or irrelevant — in the response.

This is really pathetic!

As for taqiyyah, it is avoidance of harm of disbelievers by showing friendship to them. Imam Al-Baghawi says: “Taqiyyah is permissible only if one fears getting killed with his good intention, Allah says: {except under compulsion while his heart remains firm in Faith}. Moreover, it is merely permissible, if one stays firm till he is killed, he gains great reward (from Allah).”33

So, it is confined only for life-threatening conditions, contrary to others who teach it as a regular policy for preaching.

“And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake.”34

This is the reason why Christian missionaries deceive and cheat people during the process of preaching in order to bring them to Christianity, using very belligerent method as ‘Abdullah Sa’d, the former Christian, says.35

In the end, the Christian writer does not forget to praise his god, “the spotless Lamb of the Father”! It is amazing indeed to have a lamb as a god; so instead of eating it, they can worship it!

“These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings.”36

“… stood a Lamb as it had been slain, having seven horns and seven eyes”37

Seven horns and seven eyes! Is this the god they want us to worship?

No, it is not THE god, it is only one of gods they want us to worship; for their Scripture says:

“Salvation to our God which sitteth upon the throne, and unto the Lamb”38

The poor writer wants us to disbelieve in Prophet Muhammad (P) and worship three gods: the Father, the Lamb and the Holy Spirit. It is something very different from Monotheism preached by all true Prophets and Messengers of God; for there is only One God with no lamb, no son and no partner.

‘Abdullah Sa’d, the former Christian writer, says:

“After long resistance and conflicts between my emotions and thoughts ,I decided to respect my mind and accept its convictions, so I said: God Whom I am looking for in the Scriptures is not present in the Gospel. Consequently, I quit or stopped searching for God in Christianity believing it is not a heavenly religion, and it is unimaginable to come from Great God due to much disorder and confusion in its creed and unacceptable parables which indicate limited thinking of its inventors.”39

Thus it is clear that:

“Say: O People of the Book do ye disapprove of us for no other reason than that we believe in Allah, and the revelation that hath come to us and that which came before (us), and that most of you are rebellious and disobedient?”40

In the end, we — the Muslims — bear witness that Muhammad is the Messenger of God whom Allah sent to us to convey the Message before the Day of Judgement. We bear witness to this because he was a truthful person who had never told a lie neither during the period of Jahillyyah nor during the time of Islam. This leads us to primarily believe in him, especially since he preached the same which all true prophets and messengers of God had preached; God significantly made him victorious over his enemies.

We require whoever disbelieves in the Prophet (P) to bring a proof that he ever told a lie; for it is known that any claim must be founded upon proof.

The mere claim that Muhammad is not a prophet cannot stand on its own; you are required to bring evidence that he was not a prophet against what he said about himself.

If you ask us about proof, we will tell you that he was truthful and never told a lie either before or after revelation.

If you ask us about proof that he never told a lie, we answer that no person related that he ever told a lie despite the fact that his opponents had the motive to relate any lie from him. However, they did not.

If you argue that those who believed in him would never relate a lie from him out of religious bias and those who sympathized with him without belief would not do this out of sympathy, then how come those who opposed and fought him never related a single lie from him? On the contrary, they did directly bear witness that he does not lie and that they never experienced any lie from him.

Why did not they relate even a single lie from the Prophet (P)? The answer is obvious! This is because he actually never lied. If this is the case, why do not we believe in him and follow his Message especially he preached the same that all other prophets and messengers had preached. This is another proof of his Prophethood; for we know the Prophets and their teachings. So, if a person known for truthfulness and honesty claims Prophethood and preaches the same teachings of prophets, we know that he is one of them, i.e., the Prophets.

A third proof is the way God made him and his followers victorious over the disbelievers despite their small number the same way He (i.e., God) made other prophets victorious over their enemies like drowning of Pharaoh and his army when he followed Moses (P) and his people in the sea.

We will discuss these in a separate paper, insha’Allah. However, if you have any proof that Muhammad (P) is not a true prophet, bring forth your evidence if you are truthful. Otherwise, accept Islam to be saved from God’s punishment and the Hellfire.

We bear witness that there is none worthy of worship but Allah, and we bear witness that Muhammad is His Messenger. bismika-tombstone Response To "Muhammad as Al-Amin (the Trustworthy): How His Enemies Really Viewed Him" And The Christian Missionaries

Footnotes

  1. Ibn ‘Abdul-Barr, Jami’ Bayan Al-‘Ilm wa Fadluh, 1\148 []
  2. Ma’refah ‘Uloum al-Hadith, p. 4 []
  3. Sahih Muslim, Book 1, Chapter 87, Number 406 []
  4. Sira of Ibn Ishaq,1/389 []
  5. Al-Hakim, Al-Mustadrak, 2\315 []
  6. Tafsir Ibn Kathir, 3/155 []
  7. Confer ‘Abdullah Sa’d, Kont Nasranyan (I Was Christian), published by Dar al-Yaqin, p. 53 []
  8. Sura Al-An’am, verse 93 []
  9. Sura Al-Haqqah, verses 44-46 []
  10. Sura Al-Shura, verse 24 []
  11. Sura Al-Tawbah, verse 119 []
  12. Sahih Bukhari, Volume 6, Book 73, Number 116 []
  13. Sahih Bukhari, Volume 1, Book 2, Number 32 []
  14. Sahih Bukhari, Volume 1, Book 2, Number 33 []
  15. Sahih Bukhari, Volume 1, Book 1, Number 6 []
  16. Sharh An-Nawawi of Sahih Muslim, 12/104 []
  17. Sahih Bukhari, Book 52, Number 68 on authority of Abu Hurairah and Number 69 on authority of Jabir ibn ‘Abdullah. []
  18. Sharh An-Nawawi of Sahih Muslim, 12/45 []
  19. Sharh An-Nawawi of Sahih Muslim, 12\44 []
  20. Sahih Muslim, Volume 6, Book 19, Chapter 34, Number 4411 []
  21. Sharh An-Nawawi of Sahih Muslim, 12/45 []
  22. Sahih Bukhari, Volume 3, Book 50, Number 891 []
  23. Narrated by Abu Dawud and Ahmad, Abu Dawud said: “This took place during the time when it was a condition (of the treaty between the Muslims and the polytheists that if any of them came to him, he would return him to them”. []
  24. Narrated by Tirmidhi, Abu Dawud and Ahmad. []
  25. Narrated by Al-Hakim. []
  26. Sura Al-Tahrim, verse 2 []
  27. Ibn Hajar Al-‘Asqalani, Fath Al-Bari, 19/85 []
  28. Sura Al-Ma’ida, verse 89 []
  29. Sahih Bukhari, Volume 8, Book 78, Number 620 []
  30. Sahih Bukhari, Volume 8, Book 78, Number 621 []
  31. Sahih Bukhari, Volume 8, Book 78, Number 621 []
  32. Sharh An-Nawawi of Sahih Muslim, 6\39 []
  33. Tafsir Al-Baghawi, 1/336 []
  34. 1 Corinthians 9:20-23 []
  35. ‘Abdullah Sa’d, ibid., p. 53 []
  36. Revelation 17:14 []
  37. Revelation 5:6 []
  38. Revelation 7:10 []
  39. ‘Abdullah Sa’d, ibid. []
  40. Sura Al-Ma’ida, verse 59 []

Leave a Reply

Your email address will not be published. Required fields are marked *