The Geological Miracle in Noble Verses 30:2-5 (the place where the Romans were defeated):

The sections of this article are:

1- Dr. Zaghlool Al-Naggar's image and my translation of it.
2- More proofs from more Noble Verses regarding the word "lowest" (ادنى).
3- Scientific quotes from Western sources proving that the Dead Sea area is the lowest spot on earth!
4- Conclusion.
5- Rebuttals.

1- Dr. Zaghlool Al-Naggar's image and my translation of it:

The following image was taken from http://www.elnaggarzr.com/Test_fre/index.asp?Image=62&Prv=2&vv=2. My translation of it is below:

The Arabic text above translates as follows:

After the (scientists') geological sweeping of the planet earth, the scientists discovered that the lowest land-area on earth is the area of the dead sea, and the dead sea's water reduces approximately 380 meters. And when the Romans were defeated in this land, the following Noble Verses were revealed:

Arabic (from right to left): ‏30:2 غلبت الروم ‏30:3 في ادنى الارض وهم من بعد غلبهم سيغلبون 30:2 The Romans have been defeated - 30:3 In the lowest land on earth; but they, (even) after (this) defeat of theirs, will soon be victorious-

ادنى : The lowest (Reference: Lisan Al-Arab), which means the lowest area on earth.

And the Romans defeated the Persians after seven years from the time the Noble Verses were revealed. And to GOD is all authority from before and after.

2- More proofs from more Noble Verses regarding the word "lowest" (ادنى):

In Arabic, when "el" is added to the noun, it makes the entire statement a generalizing one to all of the things that belong to the noun if the noun that it was used on encompassed many things! So do the indefinite articles "a" and "an" also. So in our example here, when Allah Almighty said "THE EARTH," He didn't just refer to a specific land, but rather to all of the lands and continents of the earth.

Similarly, "a house" does not refer to a specific house. "the house," however, does, and it may also refer to the tenants who live inside the house.

Similar to English, when we say THE EARTH, we are referring to the entire planet. When Allah Almighty Said: في ادنى الارض and added "el" to EARTH before the word ادنى , He clearly and indisputably made the meaning of ادنى to be measured against the entire earth's other areas. في ادنى الارض LITERALLY means in the lowest spot/area on earth.

If "el" was not added to earth, then the meaning of the term would be in the lowest spot of the area. This would limit the term only to the lands near where the battle took place. But since Allah Almighty added "EL" to earth, making it THE EARTH in English, then this makes the term go against the entire earth and not just a limited area.

Here are more proofs that the word ادنى means lowest from the Noble Quran:

‏32:21 ولنذيقنهم من العذاب الادنى دون العذاب الاكبر لعلهم يرجعون

‏58:7 الم تر ان الله يعلم مافي السماوات ومافي الارض مايكون من نجوى ثلاثة الا هو رابعهم ولاخمسة الا هو سادسهم ولاادنى من ذلك ولااكثر الا هو معهم اين ماكانوا ثم ينبئهم بما عملوا يوم القيامة ان الله بكل شئ عليم

The Noble Verses translate as follows:

Dr. Munir Munshey (one of www.answering-christianity.com's authors): [032:021] Prior to that greater punishment (in the afterlife), We will also, most certainly, have them taste (many) smaller miseries (in this world). Perhaps they will come back (to their senses). Sher Ali: [032:021] And most surely WE will make them taste of the lesser punishment before the greater punishment, that they may return to US with repentance. Pickthall: [032:021] And verily We make them taste the lower punishment before the greater, that haply they may return. Khalifa: (why is he here?) [032:021] We let them taste the smaller retribution (of this world), before they incur the greater retribution (of the Hereafter), that they may (take a hint and) reform.

Yusuf Ali: [058:007] Seest thou not that God doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For God has full knowledge of all things. Dr. Munir Munshey (one of www.answering-christianity.com's authors): [058:007] Do you not realize that Allah knows everything in the heavens and on earth? Never is there a secret conference of three, where He is not the fourth (listening in); nor of five, where He is not the sixth (listening). Even when there are less (than three) or more than that number (holding secret talks), He is (always) with them no matter where they might happen to be. Later, on the Day of Judgment, He will tell them everything they had done! Indeed, Allah knows every single thing! Sher Ali: [058:007] Seest thou not that ALLAH knows all that is in the heavens and all that is in the earth ? There is no secret counsel of three, but HE is their fourth, nor of five but HE is their sixth, nor of less than that, nor of more, but HE is with them wheresoever they may be. Then on the Day of Resurrection HE will inform them of what they did. Surely, ALLAH has full knowledge of all things. Shakir: [058:007] Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things. Pickthall: [058:007] Hast thou not seen that Allah knoweth all that is in the heavens and all that is in the earth ? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wheresoever they may be; and afterward, on the Day of Resurrection, He will inform them of what they did. Lo! Allah is Knower of all things. Sale: [058:007] Dost thou not perceive that God knoweth whatever is in heaven and in earth? There is no private discourse among three persons, but He is the fourth of them; nor among five, but He is the sixth of them; neither among a smaller number than this, nor a larger, but He is with them; wheresoever they be: And He will declare unto them that which they have done, on the day of resurrection; for God knoweth all things. Muhammad Al-Hilali & Muhsin Khan: [058:007] Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. Palmer: [058:007] Dost thou not see that God knows what is in the heavens and what is in the earth? and that there cannot be a privy discourse of three but He makes the fourth? nor of five but He makes the sixth? nor less than that nor more, but that He is with them wheresoe'er they be? then He will inform them of what they have done upon the resurrection day; verily, God all things doth know! Arberry: [058:007] God has numbered it, and they have forgotten it. God is witness over everything. Hast thou not seen that God knows whatsoever is in the heavens, and whatsoever is in the earth? Three men conspire not secretly together, but He is the fourth of them, neither five men, but He is the sixth of them, neither fewer than that, neither more, but He is with them, wherever they may be; then He shall tell them what they have done, on the Day of Resurrection. Surely God has knowledge of everything. Khalifa: (why is he here?) [058:007] Do you not realize that GOD knows everything in the heavens and everything on earth? No three people can conspire secretly without Him being their fourth, nor five without Him being the sixth, nor less than that, nor more, without Him being there with them wherever they may be. Then, on the Day of Resurrection, He will inform them of everything they had done. GOD is fully aware of all things. Rodwell: [058:007] Dost thou not see that God knoweth all that is in the Heavens and all that is in the Earth? Three persons speak not privately together, but He is their fourth; nor five, but He is their sixth; nor fewer nor more, but wherever they be He is with them. Then on the day of resurrection He will tell them of their deeds: for God knoweth all things.

3- Scientific Proofs that the Dead Sea area is the lowest spot on earth!

Let us now look at the geological evidence that proves that the northern part of the Middle East is indeed the lowest part on earth:

From http://www.islamweb.net/ver2/archive/article.php?lang=E&id=47513:

".....When we investigated the lowest part of the earth, we found that it was exactly the same spot that witnessed the battle in which the Romans were defeated. When we informed Professor Palmer about this, he contested saying that there were many other areas, which are lower than the one referred to in the Qur'anic verse. He gave examples and names of other areas in Europe and in the United States. We assured him that our information was verified and correct. He had with him a topographical globe that showed elevations and depressions.

He said that it would be easy with that globe to ascertain which was the lowest spot on earth. He turned the globe with his hands and focused his sign on the area near Jerusalem. To his astonishment, there was a small arrow sticking out towards that area with words: "the lowest part on the face of the earth."

Professor Palmer was quick to concede that our information was correct. He proceeded to speak, as you now see him with the globe, saying that this was actually the lowest part of the earth....."

From http://www.crystaldeadsea.com/dead_sea.htm:

Dead Sea Facts:

• The lowest spot on earth 417 meters (1,373 feet) below sea level.

The sunset touching distant hills with ribbons of fire across the water of the Dead Sea brings a sense of unreality to culminate a day's visit to the lowest spot on earth, some 400 meters (1000 feet) below sea level.

From http://www.aquatours.com/jordan/deadsea.htm:

On the shore of the historic Dead Sea, at the lowest spot on earth, stands the unique 5 star Mövenpick Resort & Spa. The resort`s close-to-nature, traditional stone village ambience enhances a world of enchantment.

From http://www.dead-sea.net/f-cosmetics.htm:

The Dead Sea is the lowest spot on earth. It is also the richest in concentrated natural minerals, making the area a world - renowned natural health spa. The ancient world knew of the area's wondrous curative properties and throughout the ages people from the four corners of the earth have enjoyed its benefits.

From http://www.einbokek.com/deadsea.htm:

At 400 meters (1300 ft.) below sea level, it is the lowest spot on earth. Part of the 6000km Great African Rift Valley. 55km long by 17.5km. at its widest point, with a depth of up to 400m., this inland sea is flanked by the Judean Hills to the west and by the Mountains of Moab in Jordan to the east. Although fed by rivers in Israel and Jordan, as well as springs and winter floods, no water flows out of the Dead Sea. Instead it evaporates in the high temperatures, twice the amount of water entering, leaving one of the world's greatest concentrations of minerals, which supplies vast amounts of raw chemicals for industry, agriculture and medicine; these are extracted, processed and exported all over the world by the Dead Sea Works at Sedom.

Let us now look at the geological evidence that proves that the northern part of the Middle East is indeed the lowest part on earth:

From http://encarta.msn.com/encyclopedia_761574726/Asia.html:

Asia

Encyclopedia Article
........
The continental mainland stretches from the southern end of the Malay Peninsula to Cape Chelyuskin in Siberia. Its westernmost point is Cape Baba in northwestern Turkey, and its easternmost point is Cape Dezhnyov in northeastern Siberia. The continent’s greatest width from east to west is 8,500 km (5,300 mi). The lowest and highest points on the Earth’s surface are in Asia, namely, the SHORE of the Dead Sea (408 m/1,340 ft below sea level in 1996) and Mount Everest (8,850 m/29,035 ft above sea level).

From http://216.81.76.214/?page=topics_israel:

The Kinneret and Golan:

Lake Kinneret is so-called because it is shaped like a harp, the name Kinneret originates from the word ‘kinnor’ which means harp. The lake is also known on modern maps as Lake Galilee or Lake Tiberius. The name Galilee derives from where it is located.

The Kinneret supplies more than 30% of Israel's fresh water. It is the lowest fresh water lake in the world! It is a beautiful lake and Israel’s largest reservoir. In the hot summer you can see thousands of people enjoying themselves on the Kinneret. During the winter time, people like to try the hot springs in the town of Tiberias.

Lake Kinneret is Israel's largest fresh water lake, approximately 53 kilometers (33 miles) in circumference, about 21km (13 miles) long and 13km (8 miles) wide. At 213 meters below sea level, it is the lowest fresh water lake on Earth and the second lowest point in the world after the Dead Sea. It is not a sea by normal definition; it is called a sea due to tradition. Lake Kinneret provides approximately 50% of the drinking water and 25% of all water for , so the water quality, and hence, the water circulation, is of the utmost importance.
..............
The lowest point on earth is located on the SHORE of the Dead Sea, on the Israel-Jordan border. The altitude of this point ranges from 394 meters (1,292 ft.) to 400 meters (1,312 ft.) below sea level. Time is the reason this value has changed. With the low replenishment rate, extreme heat, and high evaporation, the level of the Dead Sea is lowering at a rate of approximately 1 meter every 10 years.

4- Conclusion:

As Allah Almighty Said in the Noble Quran:

"We will soon show them Our signs in the Universe and inside their selves, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things? (The Noble Quran, 41:53)"

The more science reveals the mysteries of the earth and the universe, the more and more Allah Almighty's Divine Claims in the Noble Quran are proven to be True, and the more and more the Blessed Prophet of Islam, Prophet Muhammad, peace be upon him, is proven to be a real Messenger from GOD Almighty.

All Praise and Glory are due to Allah Almighty alone!

True Stories or Forgeries? The Killing of Abu 'Afak and Asma' bint Marwan?

Introduction

The vulgar Christian missionary, Silas, has accused Prophet Muhammad^(P) of being responsible for the killing Abu 'Afak and 'Asma bint Marwan. The implications of these charges are that he^(P) "stiffles" criticism by murdering his opponents. In this paper, insha'allâh, we are going to refute these false charges against the Holy Prophet^(P), wa Allah-ul-Must’aan.

Islamic Methodology of Reports' Evaluation

We must explain the methodology of Muslim scholars before we comment on any Islamic report. Take for example the news reported on Presidents today! If the Vice-President gives a certain statement concerning the opinion of the President in a certain matter, then this statement is transmitted by a member of the secretary to a journalists who published it in the newspaper, what is the value of this report?

Our answer is that it could be right or wrong and we cannot be sure unless we know the reliability of the source.

If we find that the report is indeed transmitted by the secretary member on authority of the Vice-President and that each of them is well known for accuracy in transmission and truthfulness in speech, how can we evaluate this report?

Our answer is that we tend to believe it.

This is exactly what Muslim scholars require in any report to be valid and its attribution to God's Messenger^(P) can be accepted. They actually add two more things; they must make sure that the report itself is not contradictory to other more authentic reports otherwise it will be considered eccentric! Also, they must exclude any hidden flaws in the text of the report, these flaws are detailed in specialized volumes of Hadîth.

Can we then accept the report as valid?

Not yet. After we had verified that the chain of transmitters is intact without interruption and that all reporters are honest, sane individuals, we must make sure that each reporter has received the report directly from the preceding one and that the report itself is in agreement with other authentic reports without flaws. The eminent hafiz Ibn Kathîr states that

Authentic Hadith is the transmitted hadîth whose chain is continuous through transmission of an accurate sane memorizer on authority of an accurate sane memorizer till its termination without being eccentric or flawed.^[1]

Is there a method more precise and meticulous than this?

There is no nation in the entire history that took care of reporting events and their verification as the Muslims have done. The Western Orientalist Bernard Lewis notes that

From an early date Muslim scholars recognized the danger of false testimony and hence false doctrine, and developed an elaborate science for criticizing tradition. "Traditional science", as it was called, differed in many respects from modern historical source criticism, and modern scholarship has always disagreed with evaluations of traditional scientists about the authenticity and accuracy of ancient narratives. But their careful scrutiny of the chains of transmission and their meticulous collection and preservation of variants in the transmitted narratives give to medieval Arabic historiography a professionalism and sophistication without precedent in antiquity and without parallel in the contemporary medieval West. By comparison, the historiography of Latin Christendom seems poor and meagre, and even the more advanced and complex historiography of Greek Christendom still falls short of the historical literature of Islam in volume, variety and analytical depth.^[2]

Then we talk about historical references written by Muslim authors. First of all, these books are not trustworthy references due to the fact that they do not follow proper methodology of transmission.

Imâm Ahmad ibn Hanbal sums up the Muslim point of view as regards the trustworthiness of the biographical reports when he declares that the biographies

...are not based on any principle.

The early Muslim scholars who compiled books of hadîth and scrutinized this particular field undertook thorough and painstaking investigations to determine the authenticity of the reports from the Holy Prophet's time by tracing them back to eye-witnesses of the time, through unbroken lines of reliable narrators. As a result, they never held a high opinion of the biographies whose authors had simply copied masses of reports without check or criticism. One such scholar of hadîth, Hafiz Zayn-ûd-Dîn of Irâq, says about the biographies as follows:

The student should know that the biographies contain all kinds of reports, both true and false.

We believe that this should make us depend only upon reliable sources that have been properly authenticated by Muslim specialists in the Hadith sciences.

The Killing of Abu 'Afak: Where is The Isnâd?

According to Ibn Sa'd and Ibn Ishâq, Abu 'Afak was a 120 years old Jewish man who had abused the Prophet^(P) verbally, so the latter launched a raid under the command of Salîm Ibn 'Umaîr to kill him. We do know that Ibn Ishâq lived in the 2nd half of the 2nd century after Hijra, as well as Al-Waqîdî from whom Ibn Sa'd (died 230 A.H.) copied the story of Abu 'Afak.

As explained above, the chain of reporters of the story from eye-witnesses of the event till Ibn Ishâq or Al-Waqîdî must be examined and verified. So, our legitimate question is: where is the isnâd (i.e., chain of reporters)?

Unfortunately, references of the Sîrah do not provide such information. Actually, we are told that this story has no isnâd at all; neither Ibn Ishâq (or his disciple Ibn Hîsham) nor Al-Waqîdî (or his disciple Ibn Sa'd) had provided such a thing! In this case, the story is rated by hadîth scholars as "...of no basis", indicating that it has reached the lowest degree of criticism regarding its isnâd. This is in fact a proper scientific position because we cannot accept such a problematic story without evidence.

In brief, we have no commitment to accept such a baseless story - according to scientific criteria of hadîth criticism - which strangely had appeared in the 2nd half of the 2nd century after Hijra. We are therefore obliged to reject the story of the killing of Abu 'Afak by Salîm Ibn 'Umaîr at the Prophet’s command.



The Killing of Asma': True Story or Forgery?

Basically the charge is that the Prophet^(P) had ordered the killing of Asma' when she insulted him with her poetry. As it is usually the case where the history of Islam and the character of the Prophet^(P) is concerned, it is left to the Muslims to throw some light on authenticity of the story in which this incident is reported by the sources and educate the missionaries in matters which they have no clue about.

The story of the killing of Asma' bint Marwan is mentioned by Ibn Sa'd in Kitab At-Tabaqat Al-Kabir^[3] and by the author of Kinz-ul-'Ummal under number 44131 who attributes it to Ibn Sa'd, Ibn 'Adiyy and Ibn 'Asaker. What is interesting is that Ibn 'Adiyy mentions it in his book Al-Kamel on the authority of Ja'far Ibn Ahmad Ibn Muhammad Ibn As-Sabah on authority of Muhammad Ibn Ibrahim Ash-Shami on authority of Muhammad Ibn Al-Hajjaj Al-Lakhmi on authority of Mujalid on authority of Ash-Shu'abi on authority of Ibn 'Abbas, and added that

...this isnâd (chain of reporters) is not narrated on authority of Mujalid but by Muhammad Ibn Al-Hajjaj and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it.^[4]

It is also reported by Ibn al-Gawzi in Al-'Ilal^[5] and is listed among other flawed reports.

So according to its isnâd, the report is forged - because one of its reporters is notorious for fabricating hadîth. Hence, such a story is rejected and is better off being put into the trash can.




Prophetic Attitude Toward Women and Old Men in War

Here we are going to discuss the authentic Sunnah of the Holy Prophet^(P) regarding women and old men in war. No baseless or forged reports are allowed here; we will only display authentic reports.

In brief, the authentic Sunnah of the Prophet^(P) prohibits the killing of women in war.

Narrated Anas bin Malik: A Jewish woman brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, "Shall we kill her?" He said, "No." I continued to see the effect of the poison on the palate of the mouth of God’s Apostle.^[6]

The Prophet^(P) refused to kill a woman who did intentionally try to poison him, but the Christian missionaries, by using a fabricated story, wants us to believe that he ordered the killing of a woman who only abused him verbally. (note: in Islam a women can only be put to death if she commited murder as crime, for murder is (both for men and women) death punishment in islam),



Narrated Ibn 'Umar: Messenger of God (peace be upon him) saw the corpse of a woman who had been slain in one of the raids, and he disapproved of it and forbade the killing of women and children.^[7]

Due to this prohibition, scholars of Abu Hanîfah’s madhâb (school of thought) have stated that apostate women are not to be killed because the Prophet^(P) forbade the killing of women, and since the prohibition is general it includes apostate women.^[8]

Even after the Prophet's demise, his Sunnah remain preserved by the Muslims:

Abu Bakr advised Yazid: "I advise you ten things: Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camel except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly."^[9]




Conclusion

The Western Orientalist Bernard Lewis notes that

From an early date Muslim scholars recognized the danger of false testimony and hence false doctrine, and developed an elaborate science for criticizing tradition.^[10]

We have utilized their scientific methodology to expose the false narratives attributed to the Prophet^(P) about the alleged killing of Abu 'Afak and Asma' bint Marwan. Examination of the isnâd (i.e., chain of reports) has revealed the unreliability of both stories. Also, an examination of the matn (i.e., text) has revealed their inevitable contradiction with vigorously authentic traditions and established Islamic principles. 'Abdûr Rahmân I. Doi had stated that

As far as the Matn is concerned, the following principles of criticism of the Hadith are laid down:

(1) The Hadith should not be contrary to the text or the teaching of the Qur'an or the accepted basic principles of Islam.

(2) The Hadith should not be against the dictates of reason or laws of nature and common experience.

(3) The Hadith should not be contrary to the Traditions which have already been accepted by authorities as reliable and authentic by applying all principles.

(4) The Hadith which sings the praises and excellence of any tribe, place or persons should be generally rejected

(5) The Hadith that contains the dates and minute details of the future events should be rejected.

(6) The Hadith that contains some remarks of the Prophet which are not in keeping with the Islamic belief of Prophethood and the position of the Holy Prophet or such expressions as may not be suitable to him, should be rejected.^[11]


But critics may have an objection: if these stories are false, then why they are mentioned in Islamic references in the first place? In response, we have earlier shown the position of learned Muslim scholars toward these references in the biographies, whose authors used to relate hundreds of reports without checking them or relying on serious criticism. These particular stories even proved their unscientific methodology because they are reported without isnâd at all. This is extremely irregular of any respectable scholar. Ibn Jarîr At-Tabârî (224-310 A.H.) in his encyclopedic book of history Tarikh Al-Umam wa Al-Mulûk did not give mention of these stories at all despite the fact that he had mentioned far less significant reports in his work.

Hence, based on the empirical evidence, we can therefore conclude that the so-called "killing" of Abu 'Afak and Asma' bint Marwan respectively are inherently false and had never happened. This certainly throws the spanner into the works of the missionary's conclusions, which is based upon nothing but hatred, paranoia and xenophobia towards the elect Apostle of God, Muhammad^(P).

And Allâh knows best.


References

[1] Ibn Kathîr, Al-Ba'ith Al-Hadîth (Maktabat-us-Sunnah, Cairo, Egypt), p. 28

[2] Bernard Lewis, Islam In History (Open Court Publishing, 1993), pp.104-105

[3] Ibn Sa'd, Kitab At-Tabaqat Al-Kabir, Vol. 1, pp. 27-28

[4] Ibn 'Adiyy, Al-Kamel, Vol. 6, p. 145

[5] Ibn al-Gawzi, Al-'Ilal, Vol. 1, p. 279

[6] Sahih al-Bukhârî, Vol. 3, Bk. 47, No. 786

[7] Ibid., Vol. 4, Bk. 52, No. 257 & 258. Also see Mutta Malik, Book 21, Section 3, Number 9

[8] Al-Hasafky, Sharh Ad-Durr-el-Mukhtar, Volume 1, p. 483

[9] Mutta Malik, Book 21, Section 3, Number 10

[10] Bernard Lewis, Op. Cit., pp.104-105

[11] 'Abdûr Rahmân I. Doi, Introduction to the Hadith (A.S. Nordeen, 2001), p. 15

Prophet Muhammad (peace be upon him) And The Satanic Verses

There is no greater lie than the Satanic verses lie. The Prophet never said those verses. To sum up, the story basically says that when the Prophet was leading the prayer one time near the Ka’bah, he was reciting Surah 53:19-20 and then he said a verse 'those are the high-flying cranes and indeed their intercession is to be hoped for' so the Quraysh got happy that the Prophet spoke so positively about their Gods and then also prostrated with the Muslims when they prostrated in their prayer. Then Allah sent down a verse rebuking the Prophet Muhammad (Surah 17:73-75) and also sent down a verse abrogating the ‘Satanic revelation’ (Surah 22:52).

Lets see if this could make any sense…

Surah 53 was revealed in the 5^th year of Prophethood…

Ibn Sad says that before this, in the Rajab of the 5th year of Prophethood, a small group of the Companions had emigrated to Abyssinia. Then, when in the Ramadan of the same year this incident took place the news spread that the Holy Prophet (peace and blessings of Allah be upon him) had recited Surah An-Najm publicly in the assembly of the Quraish and the whole assembly, including the believers as well as the disbelievers, had fallen down in prostration with him. When the emigrants to Abyssinia heard this news they formed the impression that the disbelievers of Makkah had become Muslims. Thereupon, some of them returned to Makkah in the Shawwal of the 5th year of Prophethood, only to learn that the news was wrong and the conflict between Islam and disbelief was raging as furiously as before. Consequently, the second emigration to Abyssinia took place, in which many more people left Makkah.

Thus, it becomes almost certain that this Surah was revealed in the Ramadan of 5th year of Prophethood. (Maududi Commentary on the Quran, Commentary on Surah 53, Source)

The verse that came rebuking the Prophet was sent down years later…

The very first verse indicates that this Surah was revealed on the occasion of Mi`raj (Ascension). According to the Traditions and books on the life of the Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is one of those, which were revealed in the last stage of Prophethood at Makkah. (Maududi Commentary on the Quran, Commentary on Surah 17, Source)

And the verse that supposedly abrogated the ‘satanic revelation’ came in 1 A.H, which is approximately 8 years after the incident…

The sudden change of the style from v. 25 shows that probably vv. 25-78 were sent down in the month of Zul-Hijjah in the very first year after Hijrah. This is indicated by vv. 25-41 and confirmed by the occasion of the revelation of vv. 39-40. (Maududi Commentary on the Quran, Commentary on Surah 22, Source)

Are you trying to say that Muslims believed the Satanic revelations were true revelations for eight years? That would mean that the Quraysh would have believed that the Muslims were pagan worshippers. So if the Quraysh did, then why did they keep on persecuting the Muslims for their beliefs, which is the reason why the Hijra took place anyway?

Obviously, one should also continue reading the remaining of the Surah…

Surah 53:21-25

What! for you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair! These are nothing but names which ye have devised, - ye and your fathers, - for which God has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire! - Even though there has already come to them Guidance from their Lord! Nay, shall man have (just) anything he hankers after? But it is to God that the End and the Beginning (of all things) belong.

It clearly condemns the deity of these idols, so why need a verse abrogating it? Surah 22:52 is only a general statement…

Prophets and messengers (the distinction is explained in n. 2503 to xix. 51) are but human. Their actions are righteous and their motives pure. But in judging things from a human point of view, the suggestion may come to their mind (from Satan) that it would be good to have power or wealth or influence for furthering Allah's cause, or that it may be good to conciliate some faction which may be irreconcilable. In fact, in Allah's Plan, it may be the opposite. Allah, in His mercy and inspiration, will cancel any false or vain suggestions of this kind, and confirm and strengthen His own Commands and make known His Will in His Signs or revelations. (Yusuf Ali Commentary on the Quran, Commentary on Surah 22:52)

(Never sent We a messenger or a Prophet before thee) O Muhammad (but when he) the Prophet (recited (the message)) or spoke (Satan proposed (opposition) about that which he recited thereof) such that he does not act upon it. (But Allah abolisheth) but Allah elucidates (that which Satan proposeth) on the tongue of His Prophet such that he does not act upon it. (Then Allah establisheth) then He clarifies (His revelations) for His Prophet in order that he acts upon them. (Allah is Knower) of that which Satan proposes, (Wise) He decrees to abolish it;(Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, Commentary on Surah 22:52, Source)

Secondly, ONLY FOR SAKE OF ARGUMENT. Lets actually say that this whole incident is true and actually happened. This in no way disproves the Prophethood of Muhammad (peace be upon him), it actually does nothing but convince me even more that he truly was a Prophet from God! A Christian missionary wrote an article trying to prove that Satan inspired the Quran and I refuted it here. However, the funny thing is that if the Quran was truly authored by Satan then why on earth would Satan abrogate the ‘satanic revelations’ of Surah 53 and then expose himself? If the Quran is truly inspired by Satan then Satan should have just let people believe in that Satanic revelation. If the Quran is truly authored by Satan then why Satan only bother to expose himself on that specific verse? The truth of the matter is that this is absolute nonsense. If we want to accept the story we could only accept this: -

Satan deceived the Prophet for those few seconds by whispering those verses into him and tricking him into saying it, however later on God protected his Prophet and rebuked Satan and exposed Satan’s failure in his attempt to bring people into idol worship. This could only show that the author of the Quran truly is God and no one else!

Of course, I reject the story. However, if people want to be stubborn and keep shoving it down my throat then fine! It does nothing more than prove to me that the Quran is indeed a revelation of God.

he Prophet Prohibited The Killing of Women and Children: But What About Those Night Raids?

This article will be divided into three sections:

1) The Prophet Prohibited the Killing of Women and Children

2) The Prophet made some exceptions to the Killing of Women and Children

3) Killing of Women and Children According to the Bible

The Prophet Prohibited the Killing of Women and Children

There are so much hadith where the Prophet condemned the killing of innocent women and children during time of war that it is impossible to deny them.

Saheeh Bukhari

Volume 004, Book 052, Hadith Number 257.

Narrated By 'Abdullah : During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.

Volume 004, Book 052, Hadith Number 258.

Narrated By Ibn 'Umar : During some of the Ghazawat of Allah's Apostle a woman was found killed, so Allah's Apostle forbade the killing of women and children.

Saheeh Muslim

Book 019, Hadith Number 4319.

Chapter : Prohibition of killing women and children in war.

It is narrated on the authority of 'Abdullah that a woman was found killed in one of the battles fought by the Messenger of Allah (may peace be upon him). He disapproved of the killing of women and children.

Book 019, Hadith Number 4320.

Chapter : Prohibition of killing women and children in war.

It is narrated by Ibn 'Umar that a woman was found killed in one of these battles; so the Messenger of Allah (may peace be upon him) forbade the killing of women and children.

Sunan Abu Dawood

Book 008, Hadith Number 2663.
------------------------------
Chapter : Not known.

Narated By Rabah ibn Rabi' : When we were with the Apostle of Allah (pbuh) on an expedition, he saw some people collected together over something and sent a man and said: See, what are these people collected around? He then came and said: They are round a woman who has been killed. He said: This is not one with whom fighting should have taken place. Khalid ibn al-Walid was in charge of the van; so he sent a man and said: Tell Khalid not to kill a woman or a hired servant.

Maliks Muwatta

Book 021, Hadith Number 008.

Section : Prohibition against Killing Women and Children in Military Expeditions.

Yahya related to me from Malik from Ibn Shihab that a son of Kab ibn Malik (Malik believed that ibn Shihab said it was Abd ar-Rahman ibn Kab) said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade those who fought ibn Abi Huqayq (a treacherous jew from Madina) to kill women and children. He said that one of the men fighting had said, 'The wife of ibn Abi Huqayq began screaming and I repeatedly raised my sword against her. Then I would remember the prohibition of the Messenger of Allah, may Allah bless him and grant him peace, so I would stop. Had it not been for that, we would have been rid of her.'"

Book 021, Hadith Number 009.

Section : Prohibition against Killing Women and Children in Military Expeditions.

Yahya related to me from Malik from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, saw the corpse of a woman who had been slain in one of the raids, and he disapproved of it and forbade the killing of women and children.

Book 021, Hadith Number 010.

Section : Prohibition against Killing Women and Children in Military Expeditions.

Yahya related to me from Malik from Yahya ibn Said that Abu Bakr as-Siddiq was sending armies to ash-Sham. He went for a walk with Yazid ibn Abi Sufyan who was the commander of one of the battalions. It is claimed that Yazid said to Abu Bakr, "Will you ride or shall I get down?" Abu Bakrsaid, "I will not ride and you will not get down. I intend these steps of mine to be in the way of Allah."

Then Abu Bakr advised Yazid, "You will find a people who claim to have totally given themselves to Allah. Leave them to what they claim to have given themselves. You will find a people who have shaved the middle of their heads, strike what they have shaved with the sword.

"I advise you ten things| Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly."

The Prophet made some exceptions to the Killing of Women and Children

Saheeh Bukhari

Volumn 004, Book 052, Hadith Number 256.

Narated By As-Sab bin Jaththama : The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."

Saheeh Muslim

Book 019, Hadith Number 4321.

Chapter : Permissibility of killing women and children in the night raids, provided it is not deliberate.

It is reported on the authority of Sa'b b. Jaththama that the Prophet of Allah (may peace be upon him), when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.

There are many possible meanings for these Hadith. I was kind of surprised when I read it at first. But we don’t know the EXACT situation or what the Prophet truly meant. Maybe, maybe THOSE particular women and children were planning to fight against the Muslims with the enemy.

Maybe the Muslim army just could not have blown this chance to attack the enemy that they still had to attack them no matter at what cost in order to stop the risk of more blood shed (do a little bad for the greater good).

The very fact that the companions of the Prophet asked the Prophet's permission shows that the Prophet used to be strict regarding his prohibition on the killing of women and children. However, when a situation arises and there is no choice, things could get ugly. The Prophet even forbade the cutting down of palm trees in war, however during the siege of Banu Nadir the Prophet had to make an exception. So exceptions do arise unfortunately.

Imam Ibn Hajar Al Asaqalani says in Fath Al- Baari that the point is not to target the women and children intentionally but if there is absolutely no other way to kill the enemy than by injuring the women and children because they are mixed with the men then there is no other choice. (Source: http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=4747)

Another possibility is that the hadith has been abrogated and that even if women and children accompany the enemy during war then they still should not be killed. (See http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=4747 for the evidence)

Imam Nawawi says in his tafseer of Saheeh Muslim that women and children are only killed only if they cannot be distinguished. But because it was so dark and they could not be distinguished, the Muslims had not choice. (Source: http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=4215)

The tafseer of Abu Dawud says the same thing here (Source: http://hadith.al-islam.com/Display/Display.asp?Doc=4&Rec=3291)

Killing of Women and Children According to the Bible

If Muslims ever get any trouble from a Christian that says Islam advocates for the killing of innocent women and children then give him a taste of his own Bible.

1 Samuel 15:2,3

² This is what the LORD Almighty says: 'I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt.³ Now go, attack the Amalekites and totally destroy ^[a] everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.' "

Numbers 31:17,18

¹⁷ Now kill all the boys. And kill every woman who has slept with a man,¹⁸ but save for yourselves every girl who has never slept with a man.

Deuteronomy 20:16

¹⁶ However, in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes.