In answer to the video "Muhammad and Merkabah Mysticism"
The believers, in their graves, will be questioned as regards their previous faith. While on earth their inner reality was hidden from view, in the grave they will be incapable of lying and their true self will become apparent. Depending on the answer, the grave will then instantly turn into a pleasant or punishing place until the resurrection.
Muslims in the Quran and the prophetic traditions, are taught to never feel complacent as regards their righteousness and what will be their condition in the Hereafter. So when the prophet informed the public of that notion of being tested in the graves, people were frightened. Some enemies of the Muslims used that occasion to insinuate things that were not intended by the prophet. A Jewess quickly came to Aisha, who was unaware of the prophet's statement, telling her that
'You will be tested in your graves.' The Messenger of Allah got upset and said: 'Rather the Jews will be tested."'
The testing maliciously intended here was one of punishment, which will not happen to the righteous believers, rather to those like the Jews contemporaries of a prophet and disbelievers in him. In another version of the hadith, Aisha told the prophet how she understood their statement
'O Messenger of Allah, two of the old Jewish women of Al-Madinah said that the people of the graves are tormented in their graves.' He said: 'They spoke the truth. They are tormented in a manner that all the animals can hear".
As a side note, the immediate response of the prophet to Aisha's question shows that the inspiration in regards to the intermediary world of barzakh had occured to him prior to the Jewess coming to Aisha. However the prophet did not confirm the Jewess' generalization
"A few nights later, the Messenger of Allah said: 'It has been revealed to me that you will be tested in your graves."' 'Aishah said; "Afterward I heard the Messenger of Allah seeking refuge with Allah from the torment of the grave".
Countless verses explain that punishment begins at the moment of death to those burdenned with major worldly sins left unrepented for. But as stated earlier, the Quran teaches both the prophet and all believers, no matter their level of faith and righteousness to never be complacent and secure of God's threats, even if these threats arent necessarily directed at them and, this includes the grave which is a place that could potentially be unpleasant to anyone.
Fear of God, awareness of the seriousness of His threats avoids one from falling into self-complacency, makes one feel obliged at all times to act upon Divine Commands and regard the righteous good deeds as insignificant in the face of divine perfection 7:99,70:24-8. This state of mind further frees one from any tinge of idolatry as it makes one aware that no protector ultimately exists outside of Allah
6:14,51,70,17:111"Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification" 33:17"Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper".
Fear however can never be the sole constituent of belief, it must be balanced with 2 other elements; hope 12:87 and love for God
32:16"call upon their Sustainer in fear and in hope"
21:90"These people exerted their utmost in righteous deeds and called upon Us with love and fear and they remained humble before Us".
From a philosophical viewpoint, fear, whether in the natural or spiritual world, is an asset without which survival is impossible. But it must be balanced and controlled or else it leads to stagnation and even death. As is taught to us by the Creator, spiritually, fear must be balanced with love and trust.
The correct attitude is to never fall into either extreme, becoming self-complacent or hopeless of God's mercy. This upright perspective leads one to continuously strive to increase safety/iman in Allah.
This balanced attitude is reflected in the saying of the prophet
“If the believer knew what was with Allah of punishment, no one would hope for Paradise; and if the disbeliever knew what was with Allah of Mercy, no one would despair of attaining Paradise".
Elsewhere the Quran describes the successful as those who "hope" to meet their Lord and "hope" for His forgiveness 2:218,18:110. This is a sign of humility, when even within the same verse, those people are reassured that Allah is surely forgiving and merciful, they still keep in mind that salvation is ultimately in God's hands
2:218"Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful".
The believer in those concepts, the one who knows what God demands of Him and what not, what His Sustainer loves in His servant and what not, continuously toils in the path of truth, without pride and self content. Contrary to the scripturally indefensible concept of an unconditionally loving God, which leads to conceit and self-righteousness, the one striving to meet God's explicit criteria of approval, constantly remains God-conscious. He remains humble, never thinking he is beyond reproach, fearing the seriousness of God's threats as well as hoping for His mercy, until he meets his Creator.
39:23"Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills".
The Love is evident in the word IMAN that denotes profound and sincere feeling of safety implying that one is in complete trust of a protective entity, that is, God. One cannot feel safe in an entity without having love for that entity, and knowing in turn that the entity is loving. This is where the Quran explains that this love isnt reciprocal, but more intense when coming from God. He is as al-rahman, the intensification of rahma. The root R-H-M means WOMB. Therefore in order to imagine what this word actually means one has to picture the womb and what it does to the fetus. It nurtures, protects, provides warmth, love etc. without even the fetus being aware of it.
In answer to the video "Muhammad and Merkabah Mysticism"
The Quran often addresses the Jews as a monolith. But that isnt a particularity of the Muslim book. This is done in their own books and prophets following Moses, because from all people, and up to this day, no community claims continuity to their ancestors and the rights and obligations placed on them than the Israelites. They were bound as a nation by a covenant in which they entered while being persuaded, one can even say compelled, by the sight of miracles. The terms of the covenant were that should they breach it, then it would result in their rejection from God's grace as a whole, even if not all of them transgress.
However this prided covenant was, and still is, in great majority and even sometimes entirely disregarded, with them only laying claim to the favors which were in fact conditional to obedience (land grant, divine protection from enemies, light unto the nations etc). This is actually one other reason to call them out for their sins as a single unit, to show them that if they want to lay claim on the favors conditionaly bestowed upon their ancestors, then they should equally recognize as a nation the less glorious parts of their history.
Another thing to consider is that the Quran, which is often accused of being anti-Jewish or antisemitic actually spares the Israelites and is much more tempered and balanced in its description of their early history than their own scriptures, down to the Christian writings and Jesus' outright insults towards them. Jesus himself was no antisemite, but his followers, the descendants of Greek and Roman pagans, certainly were and gladly used the crude depictions and insults that Jesus reportedly makes of his fellow "vipers" and "sons of satan". Jesus' racial slur is so intense, the general feel of the Gospels so anti-semitic that one can only conclude they had been written by Gentiles.
The Quran speaks of their failures and rebellions under various prophets, as well as their multiple divine destructions, in a passing manner without delving much over the details, as if it is seeking to spare them some dignity, just as it does not report the scale of their prophets' loathing of them. This is among the facets of divine mercy, the like of which was inculcated to the prophet Yusuf/Joseph.
When his brothers and former persecutors were within his powerful grasp, as he had all authority and right to exert justice and revenge, he instead, in his legendary patience, dignity and magnanimity with which God had established him since his youngest years, he still gave them the benefit of the doubt
"Do you remember what you did with Yusuf and his brother while you were jahill?"
Yusuf's tact and mercy manifest in that opening statement by saying, in an investigating, ambiguous tone that what they did was in a time where they were ignorant, meaning that they are expected to know better by now and not repeat the misdeed he passingly alludes to. Second, he doesnt even make it personal by speaking in the first person "me" but instead by alluding to himself in the third person. Then when they recognize him, instead of making them feel the lowest by boasting of how life has vindicated him so that now he is the highest, he immediately attributes his status to God, it is a favor which isnt on account of any personal achievements, he is no different than them. In addition God's favor, he says, is within anybody's reach, not just himself
"surely he who guards (against evil) and is patient (is rewarded) for surely Allah does not waste the reward of those who do good".
One can hardly think of a more intricately humble, merciful address than this, given the circumstances. And the rest of the dialogue, which is more akin to Yusuf giving moral lessons to his brothers without demeaning them, is full of similar wording. When he declared that Allah forgives them, again avoiding to make it personal "I forgive you", and that no blame will henceforth be attached to them, Yusuf remained consistent and respected that declaration a little later on when he saw his childhood vision unfolding, he only mentioned God's favor in protecting him during his years of imprisonment, without saying anything of his much more dangerous ordeal of being thrown in a well by his brothers.
Whatever evil had occured between he and his brothers -he is wording the statement so as to leave open the possibility that he might be equally blameable although he never did anything wrong to warrant the cruelty with which his older brothers treated him in his childhood- was because
"Shaitan had sown dissensions between me and my brothers".
Not only he puts himself as potentially having equal share of responsibility for the conflict, he attributes the source of evil to Shaytan, not even his brothers who stand blame free just as he had previously pledged. These kind of intricacies as are contained in just a few verses among many other verses within that specific story of the prophet Yusuf's life, clearly cannot have been devised by any human being orally and publicly transmitting an account without any chance at going back to a previous statement to correct and edit himself to improve his overall eloquence and coherence
"this is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans".
This is the kind of divine mercy with which the Quran treats them. When it points out some of the dark periods of their history, it isnt done wantonly or inapropriately but always in a specific context and to draw a moral lesson, both for them as a nation and anyone hearing and reading it. A parallel reading of the list of incidents starting from 2:40, with the same ones related in their books reveals the mild manner in which God has spared them further humiliation by not detailing their dark past. This past the Quran says was "thrown behind the backs" of their educated elite, unknown to the majority of the Quran's addressees, even among the Jewish laymen of the time.
Even if we taken into account the loathsome words that later Muslim scholars, the likes of ibn Qayyim, describe them with; tricksters, conspiracists, liars, slanderers, consumers of usury and bribe, killers and rejecters of prophets etc. every single one of those accusations and more, are directed at them collectively in their own sacred writings. The Quran also, almost every time it cites one of those past failures, demarcates between the transgressors and the upright among them so as to not condemn them collectively although they have failed collectively to uphold the covenant they were bound to with God as a community.
Throughout time, they were a fringe among the masses, and remained truthful to the scriptures in anyway, shape or form it reached them, trying to follow it to the best of their ability. Their sincerity, unprejudiced reading and understanding of their books led some of them, from the times of the prophet where they “recognized him like their sons” to our own times, to inevitably believe and enter the fold of Islam 2:121,83,3:113-115,199,4:162,5:13,66,69,83,7:159-170,17:107-9,28:52-4.
That separation is done in the apocalyptic hadiths as well, where in a time where several supernatural events will occur, including inanimate objects and plants pointing to those among them that will side with the dajjal to murder innocents, they are said to be on both sides of the conflict between good and evil. Those on the wrong side (Muslim,B54,H99), in opposition to the returned prophet Jesus will be completely eliminated, together with their allies among all religious groups including Christians and deviant Muslims who will seek to kill other Muslims (Sunan Ibn Majah 179, Sahih Bukhari 1881, Musnad Ahmad 3546, al-Buhur al-Zakhirah 1/493). The same destruction will befall them as was done to previous nations that sought to destroy the messengers and their followers. The Quran in 17:8 alludes to a future destruction of the mischief makers among them. They will not constitute the entire world Jewish population but a fraction of it that will believe in the dajjal as their promised messiah (Sahih Muslim 2944). The dajjal is thus the arch-deceiver, not an "anti-christ" although among his actions is that he will oppose the returned Jesus, besides opposing the Mahdi and all those that shall side with him.
Their biblical history speaks at length of the wrongdoings of the majority of them, despite the presence of a few righteous among them, and how those sins have often plunged most of their community into suffering, and for several generations, as pledged by God in their scriptures Ex20 and later observed in Jeremiah for instance when the nation was decimated by the sword and famine, from the youngest to the oldest, men and women, if not taken captives.
In answer to the video "Al-Hijra 15:9 - The Quran Affirms the Bible"
Allah has repeatedly pledged throughout the Quran that He will structure and compile, explain and protect the Quran from falsehood
15:9"Verily, we have sent down the Reminder, and, verily, we will guard it".
This verse comes in answer to the prophet's opponents, trying to discredit him with taunts and sarcasms. It tells them this reminder is divinely sent, meaning not the product of the person they are objecting to. So in reality they are opposing God who sent it. And even if they try to oppose the One who sent it, the only way being to tamper or destroy His communications, then the verse tells them in the form of a strong affirmation, this revelation will remain firmly guarded. As a side note, "the reminder/al dhikr" is a general word that may be used to anything that serves the function of reminding. This reminding can be done in many ways, including orally. It is the context that defines what is meant by it. In 15:9 above it means the Quran, whether written or recited from memory. The pledge of protection despite the people's opposition to Muhammad refers only to the Quran in that passage.
In 16:43, the reminder/al dhikr refers to whatever served the function of reminding prior to the Quran, and this includes both written and oral traditions of the Jews and Christians, in totality.
In 21:105 the dhikr still refers to whatever served the function of reminding prior to the Quran, but this time, to the exclusion of certain Judeo-Christian scriptures, namely the Psalms and all that came after it. Dhikr here refers to what was divinely inspired prior to the Psalms of David.
In 40:53-4 the dhikr/the reminder is in reference to what served as a reminder of the truth to the Israelites only, and which they inherited from Moses. This means the Torah exclusively.
All these verses prove that the generic word dhikr/reminder is flexible and its application depends on the context of its use; it does not mean the same thing everytime it appears, and not everything that the Quran says about it in a context, applies to another context. Just as when it refers to both the Quran and the Torah with the general word "writing/kitab" doesnt mean they are one and the same writing, or that what it says in the context of the writing being the Quran, also applies to the Torah because it is also called a writing in another passage. The same goes for other dual applications of general words to both the Quran and previous scriptures, such as criterion, guidance, light etc.
In answer to the video "Islamicize Me Day 3: Wax On, Wax Off"
All his practices and utterances, outside of the Quran, cannot be automatically assumed as divinely inspired, and the Quran itself sometimes disapproves of some of his deeds and words 66:1,80:1-10. The same is the case of other prophets, including as eminent as Ibrahim who, despite of being an illustrious example to emulate, immitating him does not include all aspects of his life deeds 60:4.
That is why the Quran repeatedly announces obedience to the messenger instead of 'Muhammad', albeit they are the same person. The 'message' remained connected to the 'messenger' and it was in this capacity of the 'messenger' that Muhammad needed to be obeyed. The Prophet forbade Muslims to write down anything other than the Quran. And effectively, the traditions weren't compiled until centuries following his death.
The reason was that he used to make statements and deal with people in different ways that were the result of particular circumstances, which narrators might believe to be of universal and permanent bearing. From divine knowledge, the prophet Muhammad had only access to what His Lord granted him 6:50,7:203,72:26-7. That knowledge took the form of a divine scripture to
16:64"make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe".
Muhammad believed
7:158"in Allah and His words (the Quran)"
this is why Allah tells us to
"follow him so that you may be guided".
To follow Muhammad means to follow what was sent to him from signs and/or revelation
7:157"and follow the light which has been sent down with him".
This reflects in the hypothetical scenario of a people not having received a messenger, complaining that had they had one in their midst, then they would have followed God's signs, not necessarily the messenger
28:47,20:134"..O our Lord! Why did You not send to us a messenger so we would have followed YOUR SIGNS (not the messengers) before we were humiliated and disgraced?".
Again with the example of the qiblah, we are told to only follow Muhammad in what Allah has commanded him
2:143"and We did not make the Qiblah that you observed in the past except that We know who follows the messenger from the one who turns back upon his heels".
It is very compelling to read how the Quran says that it is itself the best hadith.
39:23"Allah has revealed the best HADITH, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him"
45:6"These are the communications of Allah which We recite to you with truth; then in what HADITH would they believe after Allah and His communications".
Anything besides that best hadith, Allah tells us that the rightly guided are those people who use their brains and reflect over them, following only the best and discarding what is inapplicable or that contradicts the Quran
39:18"Those who listen to the word (qawl or saying), then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding".
The Quran contains such warning because
31:6"of men is he who takes instead frivolous hadith to lead astray from Allah's path without knowledge, and to take it for a mockery".
These verses warning to keep the best hadith and discard all frivolous and counterproductive talks, useless and misleading narratives, provide clear evidence that idle tales were even being disseminated at the Prophet's time. If this was then already a problem reaching such levels that the Quran had to correct it, then how much worse did the problem potentially manifest after the prophet's death? It further tells us to investigate thoroughly any information of importance related by an untrustworthy source 49:6. It does not request the outright dismissal of the report based on the unreliability of the source but simply advises utmost caution in the authentication process of the narration itself which doesnt only include reliability of the transmitor but also of the information in light of certain established facts.
This opens the way to the possibility that the source might be telling the truth despite its untrustworthiness. Hadith scholars mostly stress on scrutinizing the narrator and do not give much importance to scrutinizing the content of the report. It should also be noted, a few verses down in 49:12 it warns not to harbour ill thoughts of others who have not shown through their words or deeds any misapropriateness or imorality. People should first and foremost think well of one another, abandon the kind of outright suspicion and ill founded inquisitiveness (with harmful objectives).
In answer to the video "Islamicize Me Day 3: Wax On, Wax Off"
The Quran never came to correct the prophet's worldviews in terms of knowledge of nature and general causality, neither of his contemporaries but rather guide him and the rest of humanity through him, to the most complete, advanced human spiritual knowledge
"The Messenger of Allah and I passed by some people who were at the top of their date palms. He said: “What are these people doing?” They said: “They are pollinating them, putting the male with the female so that it will be pollinated.” The Messenger of Allah said: “I do not think that it is of any use.” They were told about that, so they stopped doing it. The Messenger of Allah was told about that and he said: “If it benefits them, let them do it. I only expressed what I thought. Do not blame me for what I say based on my own thoughts, but if I narrate something to you from Allah, then follow it, for I will never tell lies about Allah, may He Glorified and Exalted is He.”
He continued in another version
"You know better about your worldly affairs".
The divine protection therefore only pertained to the Quran which is the source of that perfect spiritual knowledge. The prophet was "uswa hasana" in his application of the Quran, not how he ate, slept or saw the nature around him. This phrase in no way implies that he was a perfect creation. Many verses urge him and those with him to seek God's forgiveness for shortcomings and the prophet used to implore God daily to be protected from sins.
Anyone is free to imitate his lifestyle and adopt his worldviews as found in extra Quranic writings, if one finds any personal benefits in doing so but that isn't a religious requirement nor relevant to it, and that is explicitly stated in the Quran itself. With that in mind, when the prophet made deductions as related in the ahadith, pertaining to his natural environment, general causality and basic observation of certain phenomenon, it is only expected from him that they would fit what the ancients of his time would find "plausible". These views however, right or wrong, no matter how extraordinary they might seem in light of our current knowledge, have no bearing on the Quran itself, which is again, pledged to be fully protected. It would have been interesting to have had written records of how the previous prophets saw the world, as we have with Muhammad, and see who among them held the most "unscientific" personal views.
There are many examples to be extracted from the ahadith, most of them inappropriately derided and misunderstood by modern people, although none of them are falsifiable and even if proven wrong, as said above, have no bearing on the Quran itself.
As said above, just as Muhammad was uswa hasana, Ibrahim and the believers in his nations are called uswa hasana 60:4-6 and to follow the prophet 3:31 means to follow the revelation sent to him 6:106,33:2. Muhammad and the Muslims are told to follow the way of Ibrahim, this can only be achieved through the Quran which is the reminder of his way 16:123,4:125,3:95. It was indeed the Quran that guided Muhammad to the way of Ibrahim 6:161. The Quran also says to follow the pious, humble believers 31:15 and this again only means to follow them in their obedience to Allah's commands, in their belief in His revelation because
6:116"if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie".
The rules of salaat for example were handed down from the prophet orally and were not written in any book, this is the sunnah or inherited practice, his detailing of what is mentioned in general terms in the Quran
16:44"and We have revealed to you the Reminder that you may make clear to men what has been revealed to them".
The prophetic sunna is thus the manner in which the prophet applied the timeless ordinances of the Quran in his own time and place. It does not necessarily include his personal likes and dislikes, or particular recommendations which in the vast majority of cases the prophet himself never claimed were inspired. He gently declined eating a roasted lizard out of personal taste, leaving those around him to freely eat as they wished. Certain of his own standards of body hygiene, like trimming the mustache, letting the beard grow, using the toothstick, sniffing water into the nose, clipping the nails, washing the knuckles, removing hair from the underarms, shaving pubic hair, cleaning the private parts with water, rinsing the mouth etc, or the manner he slept, ate or dressed, all reflected the needs, culture and manners of a specific time in history.
A case in point would be the instance where the Prophet allowed an adopted freed slave who had reached puberty to drink his adoptive mother's breast milk, to put the husband at ease. As adoption in Islam doesn't entail blood relationship, this action created a fostership link, making it impossible for them to be married afterwards. This was an exception to the general rule that fostership is only possible prior to 2years old, and was allowed by the prophet to bring peace within this household where the young man had been living for years prior to reaching puberty. Neither he could be turned out, nor was his adoptive mother to have to veil in his presence. The solution was relevant to the Arabian culture of the time. Furthermore, the situation in which this household found itself, occured while the Quranic restrictions as regards adoption and veiling were being revealed. No cases would thus arise in the future where the permission of the prophet as regards late fostership would apply. Of course, and as understood by the hadith commentators the servant did not touch his mistress or drink from her breast, as it would have defeated the purpose of the act from the start. The hadith doesn't say to drink FROM her breast but her breast MILK.
Also one doesnt need, in all cases, to apply saliva or suck on a child's tongue to relieve him from thirst as the prophet and desert Arabs did when in the absence of water in the extreme conditions of their environment.
"The Messenger of Allah, peace and blessings be upon him, heard Hasan and Hussein crying while they were with their mother, so he hurried to them and he said: What is the matter with my boys? Their mother said: It is thirst". As the water source had dried out, the Prophet called out: "Does anyone have any water?" As nobody answered, he asked for one of his grandchildren be brought to him "He massaged his tongue and moistened it until he calmed down".
This obviously is a practical solution to a specific situation. We arent talking here of rubbing adult tongues and ears with one's saliva as some are depicted in the NT Mk7:33,Jn9:6.
A similar reliable narration has the prophet kissing his grandson Hasan's navel as a father and grandfather would playfully do. This was unfortunately interpolated, either maliciously or not, in another unreliable, discarded hadith into the prophet kissing his genitals.
In answer to the video "Islamicize Me Day 3: Wax On, Wax Off"
As is explicit in the Quran, the divine protection of the carriers of the revelation pertains strictly to the revelation itself. But in everyday affairs, the messengers, who are still humans endowed with freewill and thus the potential, if not to sin due to their heightened level of spiritual awareness, to make mistakes, they are left to their own devices in their everyday lives to fight off the assaults of evil forces.
No prophet was in a constant state of communication with the divine realm. The hadith and Quran itself speak of long periods where revelation had stopped, and the subsequent tauntings of his enemies on the issue, the questions of his followers and his anxious anticipation. The prophet is for instance reported, as a reflection of his all too often humble character, to have said
"I am only human like you; I forget as you forget. If I forget, then remind me".
This comes in the context of a slight mistake which he had done during prayer, inadvertently shortening it, apparently angry with himself as he suspected the mistake, then humbly accepting the correction from the attendance which confirmed his thought
"The Prophet (peace be upon him) meanwhile, stood by a piece of wood placed in the mosque, leaning against it, as if he was angry. So a man stood and said, 'O Messenger of Allah, have you forgotten or has the prayer been reduced?' So the Prophet of Allah (peace be upon him) said, 'I did not forget nor has it been reduced.' So the man said, 'Rather you have indeed forgotten.' So the Prophet (peace be upon him) said to the Companions, 'Is what he is saying true?' They said 'Yes' So the Prophet (peace be upon him) went forward and prayed what remained of the prayer, then he gave the salutation, then he prostrated twice, then he gave the salutation".
The prophet did not forget the Quran. He forgot, momentarily like any one with a memory lapse, certain passages. That is irrelevant to the issue of Quran preservation. When these memory lapses occured, the Quran had already been transmitted, in both oral and written form. Hence even regular members of the community, not even renouned memorizers, correcting the prophet's recital.
Something important noting in that regard. The Quran assures him
87:6"We shall make you recite (sanuqriuka) so you shall not forget".
Allah was literaly puting the holy words into the prophet's mouth
19:97"We have only made it easy in your tongue that you may give good news thereby to those who guard (against evil) and warn thereby a vehemently contentious people"
and teaching him how to read them out. As the prophecy of Deut18 says
"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him".
Man is apt to forget, and the Prophet was a human being and he too was apt to forget and since the Quran was also a great asset which was being entrusted to him, he would repeat each and every word of the revelation fearing that any of it might slip away from his memory. This verse, telling him he will be made to recite in manner so as to not forget, came as a reassurance, stressing that God has taken upon Himself its impression on his memory. This was not by his own power and leave, being a mortal like anyone else and it is a reminder of this reality that the Quran continues
87:7"Except what Allah pleases, surely He knows the manifest, and what is hidden".
The context of the verse is about intricate, detailed, purposeful divine planing for all things and how nothing escapes God's grasp and knowledge. The prophet's rare occasions of very limited forgetfulness (and his followers and recorders' reminding him) were fully in accordance with that master plan, meant among other things at humbling him as well as to the believers' eyes around him, of his own faillibility as a human being as well of God's being in control of the process of memorization and compilation of the Quran, allowing only what He wills to be temporarily, not completely, forgotten. As a principle, the Quran reminds in many instances of that concept, how this revelation and its very preservation is a mercy from Allah that could be taken away from Muhammad or erase parts of it from the prophet's own memory without him noticing it as said above, therefore man should remain grateful for it and never feel complacent
17:86-7"And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us. But on account of mercy from your Lord-- surely His grace to you is abundant".
There is one recorded incident where God caused a permanent blackout among the Muslim community's best reciters
"We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it: 'Oh people who believe, why do you say that which you do not practise.' (lxi 2.) and, 'That is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13)".
What is interesting here is that this report is narrated by up to 15 of the most renowned companions, over a wide geographical distribution, from Basra to Kufah, Mecca to Medina. Nothing is known from the chapter in question except for the vague snippet each narrator remembers. God in His wisdom, has left this trace in the memory of men, and took the rest so as to provide proof of His control over the transmission process of the divine revelation. He may take away what He peases and establish what He wants. With the Jews, this process took the form of punishment. Their books describe God, in answer to their complacency towards divine guidance, the rejection, persecution and killing of the prophets sent in their midst, as interrupting an ongoing guiding revelation Ezek3:26,24:27,33:21-22.
3:144 was revealed in the context of the battle of Uhud during which the Muslims were overwhelmed by the enemy and rumor spread that the prophet was killed. So many of the believers fled the battlefield and some considered apostasy. They are admonished not for stopping to fight but for depending their faith on the prophet; meaning their belief would continue as long as he lived, and disappear the moment he died, turning back to their former state after finding the guidance. The verse tells them that the religion of truth and its successful establishment is in the hands of Allah, Muhammad has no authority in this affair, he is but a messenger charged with conveying the message and many passed away before him. This is particularly made clear when Allah mentions the war of Badr and his assistance to the believers and suddenly cuts short the speech, turning towards His Prophet to tell him,
3:127-128"You have no concern in the affair".
In its wider implication the verse re-states the fundamental Islamic doctrine that adoration is due to God alone, and that no human being - not even a prophet - may have any share in it. 3:144 also hints to another reality, by mentioning both the possibilities of assassination and of Muhammad dying a natural death it projects on the future behavior of the Muslims and warns them that Muhammad is naught but a messenger, that they should not idolise him and turn upon their heels after him. When prophets were sent to humanity with the guidance, wisdom and Book from Allah, it was not for their followers to be their servants and neither to be worshiped, but to worship Allah alone 3:78-79. Muslims must uphold at all costs, this religion of Ibrahim and this Quran. The striking similarity between
3:144"Muhammad is not except a messenger, indeed, the messengers before him have passed away"
and
5:75"The Messiah son of Marium is not except a messenger, indeed, the messengers before him have passed away"
comes as a sign from Allah who makes clear His communications. Only these 2 messengers are described with the exact same wording because no other prophets were inappropriately over exalted among the nations to whom they were sent and the subsequent generations, as much as these 2
"See how We make the communications clear to them, then behold, how they are turned away".
Noting encapsulates that notion more than the shahada which places God as the only entity worthy of worship, side by side with Muhammad who is nothing but His messenger.
The Quran requires from the prophet in turn, to declare belief in God and the past prophets equally 2:285. The Shahada is a testimony in which the fundamental principles that concentrate all tenets of the Book are mentioned. It isnt meant at listing all the tenets of Islam, but at mentioning the aspects that encapsulate them most. This is very similar to the Biblical notion of the "10 sayings", erroneously rendered 10 "commandements" in Christian Bibles. These 10 sayings encapsulate the entire 613 mosaic commandments revealed at Sinai for the Jewish people. In the case of the shahada, the fundamental tenets mentioned are; belief in only one entity worthy of worship, Allah, and obedience to His messenger Muhammad. The first part stresses uncompromising monotheism. That part is stated in the negative rather than the positive. This is because the true challenge is not to believe in a single creator but to cleanse oneself of partnering with Him, whether it is another deity, worldly authority, or personal desire. The second part of the shahada stresses belief in all that was brought by that divinely appointed human being, as well as adherence to the community established through him. If these 2 components are understood and accepted, one has uttered the complete testimony to Islam.
Of course a hypocrite or liar can testify outwardly without inner conviction 49:14-17,63:1. Their disregard and lowly opinion for that which they claim belief in, does not however diminish anything of its truth and value so long as God is testifying to the truth. Even if the most noble witnesses attest to the truth of those principles, God remains the supreme and most valuable witness, because He is the highest standard of Truth
4:166"But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness".
The Quran hardly has a page which does not address the central religious issue of striving in God's way through trials of ease and hardship, where one will have to assert his will freely and choose to act within the limits of Allah. This hard struggle will go on, uninterrupted until the day where all will return to Him 84:6 and the road to the highest places is sometimes compared to an uphill climb 90:4-18, or as Jesus says to a tight path leading to a narrow door Matt7:13-14. This verse 90:4 does not speak of evil or of a wicked human nature, it is referring to the difficulties that will come in man's life as an inevitable consequence of him being a volitional creature, as stated in the following verses
90:8-10"Have We not given him two eyes, And a tongue and two lips, And pointed out to him the two conspicuous ways?"
Elsewhere the Quran eloquently uses the image of life being a vast ocean upon which man is constantly trying to remain afloat, and the manner to do so is given as spiritual strengthening through righteous deeds
73:1-10,29:2-3"Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars".
This purification process is necessary for a soul's success in the Hereafter 87:14. The success will only be possible when one, out of conviction stands before God in an attitude called ihsan
4:125"And who has a better religion than he who submits himself entirely(in ihsan) to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one".
This is the purest definition of Islam -willful servitude to God- and no other way is acceptable to Him. Mere declaration isnt enough, one must be able to withstand the requirements of that obedience despite the moments of hardship and ampleness, until his last breath 3:102. The key to that successful end is to have the quality of sabr/steadfastness and constancy, epitomised by the greatest prophets and the manner in which they endured the trials of life while maintaining spiritual uprightness in words, intentions and deeds not once, but throughout their lives, striving to maintain it as a prominent spiritual trait 16:127,13:28.
The importance of being entirely submitted to God is emphasized in past scriptures too 2Chron30:8,Job22:21. After the prophet Muhammad, submission to God entailed accepting His revelations and laws which have reached their ultimate form with the Quran. Of course some may hypocritically submit without sincere belief and the Quran repeatedly speaks of, and exposes this behaviour
49:14"The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts..".
The prophet said
"Faith/iman consists of more than sixty branches (i.e. parts). And Haya (This term "Haya" covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith."
The early Muslims in particular who were threatened by the phenomenon of religious hypocrisy, distinguished between one that enters Islam and one that implements it with sincerity
"I asked, "O Allah's Messenger! Why have you left that person? By Allah I regard him as a faithful believer." The Prophet commented: "Or merely a Muslim."
Iman literally means "to feel secure". It entails complete trust, in a religious context, to God besides Whom there is no protector. The word is most appropriate considering the objective of the religion, which is to build a relationship between the individual and his Creator. Through pondering on the signs surrounding the individual, external and internal, as well as the divine revelation, one progressively increases in iman 4:136,47:17,48:4 until a level of submission is reached that entails a detailed and entire dedication of one's life to that new system
43:69,2:208"O you who believe/alatheena amanu, enter into submission one and all".
Iman and that ultimate level of submission therefore express themselves through one's deeds
49:15,2:25"And give glad tidings unto those who believe and do good works; that theirs are Gardens underneath which rivers flow" 14:31"Say to My servants who believe/alatheena amanu that they should keep up prayer and spend out of what We have given them secretly and openly before the coming of the day in which there shall be no bartering nor mutual befriending".
Allah also describes the high status of Muhammad and his companions, and then ends 48:29 with
"Allah has promised those among them who believe and do good, forgiveness and a great reward".
The phrase "among them" is highly significant and shows that even among these high ranked people, the honour and respect with Allah depends on real, concrete deeds, and most of all steadfastness and constancy on the straight path
16:110"Definitely, your Lord unto those who have migrated after being persecuted, then they struggled and patiently persevered; verily your Lord, after that, is forgiving Merciful"
3:136"As for these, their reward is forgiveness from their Lord and Gardens beneath which rivers flow; therein they will abide forever. How blissful will the reward of (such) workers/aamilin be!".
The basic principle that the spiritual felicity does not depend on name or nomenclature, that no one can get honour with Allah except by true faith in, and total servitude to Him throughout one's life is reiterated many times
20:112,33:29,2:112"whoever submits his self entirely to Allah and he is the doer of good, he has his reward with his Lord".
The submission to Allah is therefore the merging of the correct belief, with the correct deeds
29:7,35:10"To Him do ascend the good words; and the good deeds, lift them up".
The shahada itself is not found mentioned in a single Quranic verse. But the repeated axiom throughout the Book of what constitutes correct faith is belief in Allah and unconditional obedience to His messenger. Although one is free to add any other tenet within the testimony, like the prophethood of a specific individual such as Jesus or Noah, or belief in the previous books, or the entities of the unseen such as the angels, the testimony of faith would remain incomplete if belief in Muhammad's prophethood isnt expressed. It would still leave many principles of the Book as unattested for. As well it would give the ambiguity that one has not fully adhered to the community established by Muhammad, or that Muhammad is a true prophet. On the other hand to testify to Muhammad's divine appointment, automatically entails belief in all that is propounded in the message he brought, which includes every single principle and tennet of the Book, indiscriminate honoring of all of God's prophets of whom Muhammad is part of, as well as adherence to the Islamic community. That is why one may only add specific testimonies of faith once the 2 main components have been uttered and accepted. Some may choose adding an aspect in relation to a previous belief system, such as Jesus being nothing but a prophet of God so as to stress one's dissociation from trinitarian Christianity, as is typically done by a former Christian.
In every day speak Muslims very often utter one or another aspect of the shahada in an isolated manner. A Muslim will often express that God is the only deity worthy of worship in a discussion, or that Muhammad is the messenger of God. It is even seen in all types of arts and engravings, past and present. This does not mean that a partial or incomplete shahada is being expressed. Nothing in any of those art works hint at or claim to be declarations of faith.
Jesus taught his followers the testimony of faith similar to the Muslim shahada
Jn17:3"And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent".
Once again, 2 basic components for a clear testimony of faith, uncompromising monotheism on one side and adherence to a community established by a divinely appointed human being, distinct from the One God who sent him. That community must accept Jesus' leadership only, reorienting their past emotional and spiritual affiliations for new norms they are expected to live by
Lk14:26"If any man comes to me and does not hate his father, and mother, and wife, and children, and brothers and sisters, and yes, even his own life, he cannot be my disciple".
The issue of aqeedah/aqida is one that developed between the 8th-10th century by the likes of ibn Hanbal, abu Hasan al Ashari, al Shafi'i, al Maturidi or al Ghazali. These are the schools that have survived within sunni Islam. However, historically there have existed many more schools than these. Even today, there are minority schools within Sunni Islam, as well as major schools of thought outside of Sunni Islam. The scholars who formulated their aqeedah, felt the need to answer questions raised by new adherents to Islam with different cultural backgrounds and by non-Muslim critics, as the empire spread far beyond Arabia. A aqida or creed, takes the well established aspects of belief/iman, as stated in the Quran 2:177,4:136 such as God's oneness, resurrection, angels, books and prophets, and expounds upon each aspect in details. Sunnis have included qadar/predestination as a sixth point in light of the hadith of Gabriel
"Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects".
Having the correct aqeedah consists for a large part of practicing Tawhid. Tawhid means Allah is One in His Lordship and no one has the power over the creation but Him. He is One in the right to be worshipped. He has Names and Attributes unique to Him. The prophet and the companions did not have to establish detailed creeds as they did not have to contend with the questions and doubts raised after their time. Not a single scholar or adherent to a particular creed negates those points, from Sunni to Shia. So, although the aqeedah of the prophet and the companion was very concise, the later scholars of Islam developed extremely detailed formulation of it. A Aqeedah became more like a lengthy argumentation in light of a particular scholar's philosophical, intellectual, vocabulary tools at hand. The vast majority of the points discussed in a aqeeda do not explicitly go back to the prophet or the companions, but are the result of a particular scholar's deductions, hence the divergences in aqeedas. One therefore doesnt need to agree on every single point of a scholar's articulation of the pillars of belief, if one is able to show that the point one disagrees with doesnt necessarily follow the premise, just as scholars disagreed among themselves on those details. The fact is throughout the centuries there were nuances on the fine points of aqeeda among scholars of the same school. The detailed articulations of the pillars of belief did not lead any Muslim group to deviate from worshiping one entity, to several, as happened to Christianity. Christians went as far in the development of their creeds that they had to invent new vocabulary, including the notion of "persons" to mask the reality of the tri-theism they fell into. The divergences between schools pertain, among other things to whether the descriptions of certain of God's attributes likes eyes and hands, should they be understood literally, metaphorically or one of the two depending on context and language? Does qadar cause human deeds directly by affecting human will, indirectly by causing freewill to exist or sometimes one or the other depending on context? As to the hadith on the 72 sects, the part stating that only 1 will be admitted to heaven is highly controversial in its isnad and even contradicts the plain meaning of many Quranic passages about the resurrection and judgement, where each individual will be raised alone to account for his own beliefs and actions.
Aqeeda differences are nothing like the differences in creeds within the Christian Church tradition for instance, where differences affect the nature of God, the hierarchy of the godhead, human nature, or the hereafter. For example does the holy spirit issue from the father or from both the father and son (who was "begotten" by the father)? What is the relation of humans with divine grace, do Christians become partakers or not of the divine nature? Will the dead go through a purgatory in the afterlife? Is sin a hereditary condition making all humans totally depraved, and that initiated with Adam or did his descendants inherit the state of mortality?
The Quran, when referring to the most honourable experiences of the prophet still calls him a slave, such as in the context of his chosenness, possessor of a miracle and taken on the israa and miraj 2:23,17:1,18:1. Therefore the Quran continuously stresses the prophet Muhammad being a slave of Allah like any Muslims 7:194, not possessing the keys of the unseen except what Allah granted him 7:188 and him being nothing but a warner and giver of glad tidings. Upon the prophet's passing away and as the Muslims were bewildered with grief, Abu Bakr rose up and recited this verse 3:144. The attendance perceived then the appropriateness and relevance of the verse in relation to their inner thoughts. Hearing the verse again shocked them to such an extent that
"it was as if the people never knew that Allah had revealed this verse".
Muslims of the past and today, including contemporaries of the prophet would sometimes over exalt him.
Like in every community with a charismatic leader, there will be people who will be inclined to overstep the bounds of reverence, even when the leader explicitly tells them not to do so. And when these leaders are prophets, per the Quran the highest rank a human being can reach in terms of spiritual eminence, then this tendency among the followers becomes more pronounced. The prophet Muhammad disliked being honoured like a royalty, and hence forbade his people to stand up for him. His followers knew it and despite their love for him would refrain from doing so
"There was no person more beloved to them than the Messenger of Allah." [He said:] "And they would not stand when they saw him because they knew that he disliked that."
This resulted in many times visitors being unable to distinguish between him and the remaining assembly. In contrast, one thing God made sure of is that the believers should lower their voices and carefully listen to the prophet in their midst and on whose instructions salvation depends 49:2. He would not let people stand for him although he himself would stand up for others, as he did when
"A funeral passed by the Messenger of Allah, peace and blessings be upon him, and he stood up. It was said to him, “It is a Jew.” The Prophet said, “Was he not a soul?”.
Just as he refused for others to stand up for him, he did not let anyone bow down for him out of reverence
"When Mu‘aadh ibn Jabal came from Syria, he prostrated to the Prophet, who said, “What is this, O Mu‘aadh?” He said, I went to Syria and saw them prostrating to their archbishops and patriarchs, and I wanted to do that for you. The Messenger of Allah (blessings and peace of Allah be upon him) said, “Do not do that".
Once, during Badr
"The Prophet was arranging the ranks with his switch (miqra`a) and he nudged Sawad’s belly with it, scratching him inadvertently, with the words: “Align yourself with the others.” Sawad said: “Ya Rasulallah, you hurt me, so give me reparation.” The Prophet handed him the switch and said: “Take reparation.” Sawad approached him and kissed his belly. The Prophet said: “What made you do that, O Sawad?” He replied, “Y Rasulallah, the time has come for what you see, and I loved that my last action in this dunya be to touch you.”
As is clear here, the prophet Muhammad did not expect this, nor did he ask for it, nor did he command others to do it. Kissing in this manner in Arabian tradition was understood as reverence as is done to a leader. Even the Jews, upon the prophet's arrival in Medina
"kissed his hands and his feet, and they said: 'We bear witness that you are a Prophet.' So he said: 'Then what prevents you from following me?' They said: 'Because Dawud supplicated to his Lord that his offspring never be devoid of Prophets and we feared that if we follow you then the Jews will kill us".
Many ahadith, let alone the Quran, explain that there is a fine line between justified reverence, due to a person's righteousness only, and unjustified over exaltation
”A group of men once said, ‘O Muhammad! You are our most righteous person, and the son of our most righteous person, our ‘sayyid’ (great Master) and the son of our ‘sayyid.’ The Messenger of Allah thereupon said, ‘O people! Say what you have to say, but do not allow Satan to deceive you. I am Muhammad Ibn ‘Abdullah, Allah’s Servant and Messenger. I do not like that you elevate me above the rank that Allah, Almighty and Ever-Majestic be He, has granted me.’ “ The prophet further said “Do not exagerate in praising me as the Christians praised the son of Mary,for I am only a slave. So, call me the slave of Allah and His Messenger".
The result is that despite the reverence of the multitudes, Muslims and non-Muslims alike, for various reasons, towards this righteous, humble and God-fearing man, neither he nor his admirers, past and present, claimed that he was a son of God, His incarnation or divine in any other way, but instead he always was and still is the slave and messenger of Allah. This was certainly no false humility. Although he was known as the most trustworthy individual among his contemporaries, enemies and friends alike who would both entrust him with valuables, as well as the fair distribution of charity, to the point that he was given the epithet al-amin/the trustworthy one, he showed that this quality, even in its supreme form is not his prerogative
"The Prophet said, "Every nation has an Amin (i.e. the most honest man), and the Amin of this nation is Abu 'Ubaida bin Al-Jarrah"
He consistently refused the offers of worldly compensation by his opponents in exchange for giving up or changing some of his message. Even when the community had grown prosperous he maintained a simple, sometimes bordering on ascetic lifestyle. Some particular incidents of overexaltation were condemned by him, as he was being treated by cupping he ordered to
"take this blood and pour it away so no one will see it.” When he had departed from the Prophet (peace and blessings of Allaah be upon him), he went and drank the blood. He said: “O ‘Abd-Allaah, what have you done?” He said: “I put it in the most secret place where I thought it would be most hidden from the people.” He said: “Perhaps you drank it.” He said: “Yes.” He said: “Why did you drink the blood? Woe to the people because of you and woe to you because of the people"
in another version the prophet ended with
"because of what your people will go through because of you".
Of course blood is impure to consume, human or else 6:145 and if found on oneself should be cleaned before standing for the ritual prayer. All the versions of that hadith have the prophet instructing his blood be discarded but contrary to the above condemnation of the one who drank it, other reports, none of them standing the test of authentication, have the prophet approving the act and even sometimes mentioning the salvific nature of his blood. Surely had this been true there would have been countless other cases of muslims asking for or going around drinking and eating their prophet's blood or flesh.
We would have certainly seen the kind of ridiculous post Jesus innovations by Christians the likes of the Eucharist cannibalistic ritual of metaphorically drinking and eating Christ's body. The most reliable report in that matter is the one depicting a soldier, during battle took the injured prophet and
"sucked the wound so that to clean it until there was no blood and the whiteness of his skin showed. It was said to him: Spit it out. He said: No, by Allaah, I will never spit it out. Then he went and fought. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to see one of the people of Paradise, let him look at this man.” Then he was martyred".
The words have no ambiguity in them, the man applied this method of treatment out of physical necessity, not for the purpose of gaining salvation through the blood. The prophet, as with the other reports did not want his blood be drank, both because of the Quranic instructions and to avoid idolising him. Further nothing is said of the prophet's reaction after the man refused spitting the blood and immediately resumed fighting, nor is there a connection between the blood and the statement about him being of the dwellers of paradise. The prophet could have made this final remark in relation to the man's warrior spirit and fighting zeal, which in fact led him to be martyred soon after.
On a similar occasion somebody drank the bowl in which he had urinated at night, despite his order to
"Throw away whatever is in the bowl"
and then proceeded to tell the person she had nevertheless ingested a beneficial remedy for stomach pain, as per his own understanding of folk remedies. Besides the recognized weakness of this report, especially the bit about drinking the bowl, nowhere does it say anything of the prophet commanding to do so, why would he when he himself took great care so as to avoid sprinkling urine on his garments because of it being a ritual impurity?
The capital punishment solely for renouncing one's religion isnt Quranic, it is a Biblical ruling outlined in Deut13 or Deut17:1-7 and stipulates that all those who are caught enticing others into, or comyiting idolatry, are to be put to death, in such a forceful manner that all the inhabitants of the city are to be indiscriminately executed, their livestock and possessions burned and their dwellings razed to the ground.
A demonstration of the law's application, on a large-scale and in a systematic way, directly commanded by God is when thousands of Israelites were executed by their own brethren for having reverted to idol worship during the exodus. This incident is reported in both the Torah and Quran. Further the Biblical law of apostasy is general to all situations. When the Israelite prophets executed apostates and idolaters from among their own, it wasnt in war times where the apostate risked joining enemy ranks or spying on their or refusing to contribute economically as a full fledged member of a community with his rights and obligations. Later on in the course of their tumultuous history and as they were adapting the revealed law (of apostasy and other inconvenient and/or difficult laws) to their needs and whims, or their life circumstances, the passing of the death penalty required a much more stringent procedure. It was the case before, during and after the time of Jesus which is why it was rarely if ever applied then, whether by Jews or early followers of Jesus.
This by the way is one of the many points that undermine the crucifixion tale, as will be shown further below.
In Christianity a similar process of reinterpretation occurred as regards the capital punishment for apostasy. Up to the middle ages, whether it was church leaders, popes, thinkers and saints the likes of Thomas Aquinas, all justified and applied whenever they could, based on passages of both the HB/NT, the death penalty to apostates, as well as heretics and open sinners. It was not until Christianity and its church weakened through reforms and secularism that the capital punishment for religious transgressions was abandoned.
The Jews, in the times of Jesus didn't have any authority to try jesus for a death penalty, among other reasons, because of the procedures they had put into place so as to avoid the harsh mosaic punishments befalling their community for their frequent capital offenses: -the NT says that the high priest headed up the trial. The high priest never headed the Sanhedrin, that role fell to Nasi and the Av Bet Din, neither of whom are mentioned in the NT.
-To pass a death penalty a Jewish Sanhedrin had to meet in the Chamber of Hewn Stones in the Temple, but in 28CE which is prior to Jesus' supposed execution, the Chamber was destroyed so the Sanhedrin moved to another room on the Temple Mount, and then into the city itself (Talmud, Shabbat 15a, Rosh haShanah 31a).
Deut17:8-13"go up to the place that G-d your L-rd shall choose"
means the chamber of carved/hewn stone. Just as the Tabernacle was the only place in which to bring animal offerings until the final place was identified as the Temple, so to was the place for the court identified as the chamber in the Temple. Also, the Romans had removed the right to pass the death penalty according to Josephus (Antiquities of the Jews 17:13). Around the year 6 CE, Herod Archelaus, was dethroned and banished to Vienna. He was replaced, not by a Jewish king, but by a Roman Procurator named Caponius. The legal power of the Sanhedrin was then immediately restricted. When Archelaus was banished the Sanhedrin lost the ability to try death penalty cases in favor of the Roman procurator (Josephus, Antiquities of the Jews 20:19). So right there we have two impediments to the Jews passing a death sentence. -The Sanhedrin never met at night Matt26:57,Mk14:53 or in secret, on Shabbat or any holy day -- or even on the day BEFORE. Misnah (Sanhedrin IV:1) and Maimonides (Hilkot Sanhedrin XI:2).
- A death penalty case required two eye witnesses to the crime even when the Jews had the authority. When a death sentence was passed a minimum of 24 hours was given before it was carried out, giving time for witnesses to come forth on behalf of the condemned
-Jewish trials were never held in anyone's house, only in the Temple
So, in addition to the many legal proceedings which would have had to be broken for such trial to have taken place as is depicted in the Gospels, something that never happened in Jewish history, the Jews, living under Roman dominion, didn't have any authority to try Jesus for a death penalty. Why would they even make such effort, organizing this secret meeting just prior to the Passover festival, a time of religious preparations, breaking a long list of mosaic comandements along the way, yet knowing that their endeavor would be fruitless and their judgement would bear no legal weight? When in Jn18 the Pharisees take him to the Romans, they do not bring up their irrelevant blasphemy charge against him. They in fact bring no accusation at all. They leave it to Pilate to start guessing what crime Jesus is guilty of. What then was the necessity of that "pre-trial"? Why did they not just hand him to Pilate? They would have saved precious time on passover eve, an important time of religious dedication and preparation.
The whole story is fiction, meant at demonizing the Jews so that the blame is not shouldered by the Roman executioners, when they reluctantly put Jesus to death. The gentile authorities, painted as borderline Christians, were this way appeased and could be targeted for missionary activity, as occured soon after. Consequently, we never see in history Christians blaming, oppressing and mass murdering Italians in retaliation for Jesus' death, but rather Jews, despite them being in fact the necessary tools in the cosmic scheme of salvation through God's suicide..
Another typical example is that of Abdullah Ibn Sad Ibn Abi Sarh who had converted then apostised, joined the enemy side and began undermining the authenticity of the Quran by spreading rumors that he had been forging verses. He in addition incited the opposite party to war. When the Muslim side finally overcame against all odds and his own inciting efforts, his inevitable, legitimate fate was now execution for high treason.
This is what governments generally do once a traitor is apprehended, especially when a conflict ends while the person is still among enemy ranks. At that point, ibn Abi Sarh sought Uthman's intercession and came to the prophet to pledge his allegiance. The prophet ignored Uthman's plea twice before finally accepting. The prophet knew that he deserved to be put to death but at the same time, because of the general amnesty he had declared upon Mecca's conquest, he hesitated in the case of Sarh' special case, leaning more towards the capital penalty. By his silence, he left it to the attendance of close followers to do as they liked and as he saw that they leaned the opposite way, he reluctantly validated their judgement and accepted Sarh's pledge.
However and as already shown from the Quran, should one leave Islam peacefully without intending any harm to the community, not combining apostasy with public rejection of the state system, which includes refusal to acquit oneself from fiscal obligations, then the consequences of the sin are left for the Creator to decide in the Hereafter. A case in point is that of a bedouin that apostised though he had accepted Islam, pledging allegiance in front of the prophet the day before. The prophet did not punish him, the most that he did was to ignore him 3 times before stating
"Medina is like a furnace. It expels its impurities and collects what is pure".
The early caliphs followed the same line. Umar Ibn Abdul Aziz did not bother a group of apostates so long as they did not rebel against government laws. It is thus rejection of the religion in a way that threatens the stability of the Islamic system in place that warrants death penalty. These were the cases covered by the prophet's saying
"Whosoever changed his Islamic religion, then kill him".
In fact there are explicit reports where the prophet let people leave the community in security following their spiritual apostasy.
Once more, there is no compulsion in religion 2:256,18:29 so no punitive measure can be directed at an apostate neither can he be compelled to go back to Islam or forced to repent solely on the basis of his choice of creed. Per the Quran and as made clear in 4:88-90 quoted earlier, action is to be undertaken against an apostate when he engages in hostile behavior towards Muslims and the Muslim state. Fighting, punishing or killing an apostate has therefore nothing to do with a person's choice of creed but with his behavior towards the Muslims.
