Acts17apologetics defend the statues; Muhammad insulted idolatry?

In answer to the video "Paul Endured Greater Persecution Than Muhammad (PvM 18)"

Muslims must avoid those circles where Islam is being mocked and defamed, after expressing their dissociation with them, or gatherings where spirituality as a whole is completely disfigured or absent

6:68,70,4:140"until they enter into some other discourse".

So to argue that a Muslim, although he is to avoid this kind of circles, is allowed to create a similar circle where other people are defamed and mocked is baseless. The opening statement of the book of Psalms echoes this position of the Quran

Ps1:1"The praises of a man are that he did not follow the counsel of the wicked, neither did he stand in the way of sinners nor sit in the company of scorners".

Avoiding and retreating from such atmosphere does not equal to arrogance and haugtiness. Muslims should always try and speak in the most kindly manner to the followers of other faiths who do not act insiduously, seeking to undermine one's faith and community 17:53,29:46, nor should one be repulsed and turn away with contempt from those who, despite their beliefs not being in full accordance with the Quran

6:52"call upon their Lord in the morning and the evening". 

Although denouncing any worship directed to other than Allah isnt forbidden, yet the Quran explains that this should be done with proper arguments, not simply using insulting and obscene language

6:108"lest exceeding the limits they should abuse Allah out of ignorance".

The verse explains, such an improper manner of conducting a dialogue can only lead to harm and similar obscene language in return. This was the prophet's way of denouncing false worship since the beginning of his call. Although the pagans were offended by his arguments, it was not on account of using improper language, misplaced arguments, distortions of other people's true beliefs, but the mere fact of speaking the hurtful truth against their sacred but inherently false system.

For example when the prophet, like the prophets of the HB from Moses, Jeremiah, Isaiah, Jonah, down to Micah, Habakkuk, described false idols as worhtless pieces of man made carved wood or stone, devoid of any sense of perception and incapable of fending for themselves, much less for those bowing to them, he was not using profanity but only speaking the hurtful truth.

On the other hand when Jesus used profanity against Jewish "races of vipers" and "sons of satan", he was being expletive "when you say these things, you insult us" said the Rabbis. Jesus was in turn exposing himself to similar profanity. It is ironic that this type of personal abuse, initiated by Jesus, not even in answer to them insulting him, isnt regarded as offensive by the Christian critics of Islam. Why would they, when it is with such background that later antisemitism developped and flourished, with Jesus' example. That is not even getting into the vile language of the HB by YHWH in reference to the spiritual "harlotry" of Israel. The whole book of Jeremiah including Lamentations which is traditionaly attributed to him, and Ezekiel after him, as well as Micah are filled with metaphors of adultery, shameless exhibitionism, betrayal and divorce, sensless harlotry by paying tributes and gifts in subjugation to the "lover" instead of receiving payment as a prostitute would, fornication with foreigners endowed with donkey-like "large genitals" who ejaculate like horses, to whom her "virgin breasts" are shamelessly displayed, "scattering of ways" and "spreading of legs to every passerby" without ever being sated, in reference to Israel's unfaithfulness to God's covenant, going after false gods and forsaking the true God

Ezek16:38"And I shall judge you [with] the judgments of adulteresses and murderesses, and I shall deliver you [to those who shed] blood with fury and zeal".

In the book of proverbs, the use of a similar imagery is directed at the idolaters, compared to a lurking harlot ready to snatch the souls caught off-guard Prov23:27-8. Elsewhere, other "brides" of God have their share of metaphorical sexual debauchery, like the non-Jewish city of Nineveh that reformed itself under the prophet Jonah but returned to its evil ways afterwards and was thus condemned with equal anger and fury by God who will

Neh3:5-6"uncover your skirts upon your face-and I will show the nations your nakedness, and the kingdoms your shame. And I will cast detestable things upon you and make you vile, and I will make you like dung".

Sexual metaphors are also employed in reference to the Torah itself, supposed to be as intoxicating as a woman's love annd as satisfying as her breasts Prov5:19-20.

These critics instead find fault when Abubakr answered the unjust accusations of treachery and lack of faith, with typical Arabic terminology to refer to the worthlessness of a person. He said

"go suck al-Laat's clitoris".

Abubakr's abuse in return for abuse isnt even a personal attack, as is the case with Jesus' words, but a scorn of an inanimate object. It is everyone's right to reply to a hurtful attack, verbal or physical, in a similarily painful way. Denying that right is an injustice towards the victim, just as forcing someone to be passive or forgiving. Magnanimity is always encouraged in the Quran, but never at the expense of justice, it must come freely and without pressure, by the victim itself.

Even though the use of defamatory speech may be exceptionaly justified in case a person has in some way been wronged, pardonning the evil which has been done is much preferable to God 4:148-9. ALJAHRA means something that is out in the open with the aim to be noticed and not missed. This includes loud expression and anything that is flagrant and so on. The message is that Allah does not love this kind of communication unless the person was himself victim of it. In this case God hears and knows what is going on, which is a message in itself of reassurance to the victim, but still gives license to retaliate in the same manner, without transgressing himself the bounds by which he was assaulted. The verse hints to self-restraint while still not denying the person's injured self, and his natural right to answer back and defend himself. This is speaking of situations where a soft speech and forbearance, as is the general rule in Islam when one is confronted to ill mannered people and verbal attacks, is not enough to stop the harrassement and abuse.

Denouncing falsehood in all circumstances, religious or else, is therefore never condemned or prevented in the Quran, but rather the manner in doing it is regulated. So in the case of one's beliefs being insulted one doesnt reply with an insult, the Quran tells the believer in such case to avoid the circles where Islam is being mocked 4:140, precisely to avoid such lowly behavior of mockery for mockery as described in

6:108,68:10-11"And yield not to any mean swearer, Defamer, going about with slander".

A righteous person should act accordingly, responding to falsehood with dignity 25:72. Ridiculing or mocking one another while arguing does not behoove the God-conscious, it is the trait of those devoid of upright character.

When the critic's aim is to objectively assess the Islamic arguments, carefully listen and evaluate the Islamic position, instead of shutting his ears or pretending to listen while preparing his counter arguments, telling others to do the same, raising irrelevant objections just for the sake of discrediting, without any solid basis for argument, isolating a word or a sentence from its context, hairsplitting it so as to make it a basis of doubts and accusations, misconstruing words so as to prevent them being properly understood 4:46,40:4-5,56,41:40 then a meaningful discussion can be engaged

16:125"with wisdom and goodly exhortation, and have disputations with them in the best manner".

The prophet's own life and ability to take on criticism is testimony to this. As well, Muslims can freely mingle with kindness and justice with any non-muslims who do not seek to fight Islam, do not opress Muslims unjustly 60:8-9. Although the prophet never initiated the kind of verbal attack he was calumnied with, when he was approached by a Muslim poet, Hasan bin Thabit, who proposed verbally attacking the enemy poetry that targeted him, the Muslims and Islam, he did not instruct him to steep to their lowly immoral, unwarranted standards. For example he told Hasan that his lineage shouldnt be attacked, meaning he did not want Hasan to provoke them on that point lest they in turn insult the prophet's ancestors.

Apostate prophet has a glimpse on the last judgement; the division of the people into groups?

In answer to the video "10 Reasons to Reject Islam"

People will be divided into 3 groups; the foremost in faith who will have precedence over the others and will be drawn close to God (more from old times than later times 56:13-14), the righteous (more from the old as well as late times 56:40) and the wrongdoers 56:7-11. This shows that the communities and groups that have been formed in the world on the basis of race, country, language, tribe and clan, and economic and political interests, will break, and the people will be re-grouped on the basis of true belief, morality and character.

Each group will have to answer to a different level of reckoning, going from fast and easy to difficult and lengthy.

The first group wont be reproached for their minor sins and shortcomings, will be forgiven and redeemed through their good deeds. Once made to enter paradise, the reward awaiting them will be made to match not any deed, but the best of them at least. Then by God's grace their reward will be made to surpass what is proportionaly due to them 6:160,16:96-7,29:7,39:35,46:16,84:8. It is clear that in Islam, the righteous' good deeds in themselves are not what grant him salvation in the hereafter. They serve as a measure of a person's faith in God. It is then God's grace that translates exponentially that level of faith, whose indicator are the deeds, into reward in the hereafter.

On the other hand, others will be requited for the worst of their deeds, all the bad that they accumulated, including the smallest sins. These small sins wont be forgiven immidiately as with the previous group 13:21,46:16,74:38-9 hence their lengthy and difficult reckoning 13:18,41:27,74:9-10.

This minute, but just requital will fall upon them on a day like a crushing weight 75:25. The ahadith speak of people coming on the plain of judgement carrying their sins that will physically materialize as mountain like burdens on their backs. They will be reprimended for every one of their misdeeds, great or small. Depending on each case, that requital will occur starting from their earthly death, in the intermediary period that precedes the resurrection, meaning the barzakh. It will go on during the Resurrection and Hell if necessary, before they are finally granted forgiveness and potential entry in Heaven. Some will certainly have to go through the last stage, dwelling in Hell, before they are purged from their sins but others will be cleansed through prior processes. As God says elsewhere even in reference to the followers of the devil himself

7:18"Whoever of them follows you, I will surely fill Hell with some/min of you all".

This is because each person's circumstances that lead him to follow a certain path are different. Only God is capable of integrating such intricacies in a perfect individual judgement. The vast majority of mankind will have to undergo one of, or a combination of these stages of requital -the grave, the resurrection, and hell- while a tiny fraction will enter heaven without rendering any account.

This is the idea behind the prophet's reported statement that from among Adam's progeny 99% of mankind will be singled out for hell. It doesnt however say that these 99% will all be made to enter it, just that they will certainly deserve it. As said above, some will have to go through it while others will sufficiently be retributed and cleansed through prior processes.

Those who are destined for Heaven, without undergoing any cleansing process, will not be brought anywhere near Hell. They will be so far removed from it, they will not hear the sound of its roar on the Day of Resurrection

92:17,26:90,21:98-103"Surely you and what you worship besides Allah are the firewood of hell; to it you shall come. Had these been gods, they would not have come to it and all shall abide therein. For them therein shall be groaning and therein they shall not hear. Surely (as for) those for whom the good has already gone forth from Us, they shall be kept far off from it, They will not hear its faintest sound, and they shall abide in that which their souls long for. The great fearful event shall not grieve them, and the angels shall meet them: This is your day which you were promised".

The supreme awesomness of this Day will not grieve the righteous, who shall in addition be protected from its upheaval and afflictions 2:277,21:103,88:8,76:7-11. Through a subtle linguistic device, the Quran explains this idea of the righteous believers on that day being far removed from the terror

"no fear upon them, and nor shall they grieve".

The first part of the verse pictures a caring entity looking over with full understanding of the situation without any fear while watching the scene. A practical example would be of a child who might be fearlessly playing with a snake, not knowing the impending danger but the mature person watching over, understanding the situation, would be full of fear and worry. On the last day however, because the successful will be fully justified in lacking fear and feeling secure despite the surrounding terrifying events, then the caring entity watching over wont have any fear upon them. The same phrase is used in 7:49 for the dwellers of heaven, they are in such secure conditions that none will have any reason to fear for them.

As Solomon reportedly says concerning the righteous in the life to come

Prov1:33"But he who hearkens to me shall dwell confidently and shall be tranquil from the fear of harm".

The righteous will thus proudly exclaim to all to come read from his book of deeds held in evidence in his right hand, the Iliyin 69:19,83:18,84:7. He shall be secured from harm 41:40, relieved with sustenance from heaven before entering it. The traditions speak of a Pool the water of which is from the Garden, and from which the believers shall drink before entering the Garden. Those that will be prevented from this favor on account of their sins, will long for a portion of that sustenance 7:50,19:86. They will wish for a share of the light beaming upon the righteous with such force that it will emanate from them 57:13-15. The absence of light upon the wicked on the day of judgement is alluded to in the Hebrew Bible, including in Job38:14-15.

The futur dwellers of heaven will be greeted with the best greetings by the angels and God Himself, honored and given the good news of Heaven from the moment of their earthly death 16:32,41:30 until their resurrection and entry in Heaven 7:46,13:23-4,14:23,15:45-8,21:103,36:58,39:73,56:26. This doesnt sound in anyway as if all people will be made to suffer after death as suggested by this youtuber. Once in heaven, no lewd, empty talk will be heard, only peaceful and wise speech 19:62,56:25,88:11. They will keep greeting one another and praying for eachother's peace within heaven 10:10.

On the other hand the hell dwellers, from the instant of their death where they will be violently seized by the angels and told they had been following the evil course 16:28-9,7:37,8:50,47:27 will endure a lengthy and difficult trial until they enter hell where they shall incessantly quarrel among oneanother, receive each new comer with open hostility for having influenced one another in sin 38:55-60, cursing, denying and blaming one another.

Apostate prophet confirms Quranic justice; Even Muslims may pass through Hell

In answer to the video "10 Reasons to Reject Islam"

Only those arriving to the resurrection burdened with disbelief and so many sins they havent repented for, they will be the only ones gathered for a terrible task 25:26,54:6 as opposed to the righteous believers who in their lifetime stood in awe of such day

76:7-11"Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness".

Consequently they, whether male or female, will never be abased or disgraced between their earthly death and final entry to heaven. Instead, once resurrected they will be shining with a light emanating from them and guiding them on the path to paradise while the rest of the world is plunged in darkness 3:194-5,57:12,66:8. They will in addition be receiving Allah's love 19:96, His individual care 76:11, they will be safe from harm 41:40 and raised in a happy state 56:8,76:11,88:8. Their faces will be bright 3:107,75:22 looking forward to Allah's promise 50:32,28:61. They wont have any grief or fear of the supreme awesomeness of that day, as they will be protected from its upheaval and afflictions, welcomed and greeted by the angels before the beginning of their judgement 2:277,16:32,21:103.

They will be removed far away from hearing the faintest sound of hell 2:17,26:90,21:98-103. The fire of hell will only be brought before the disbelievers and unrepented sinners 18:99-101, the only ones experiencing this mighty day as a great difficulty 74:8-10. This group of believers from among the Muslims and the righteous who will be safeguarded from any difficulty on that Day, does not include the criminals among the Muslims themselves whom the Quran says will enter hell and/or experience a difficult judgement.

Those who rejected or disregarded most or all of the directives of the Quran when it was communicated to them (Muslims and non-Muslims alike) and who transgressed willingly and rebelliously, then despite their good actions, their measurements on the scales of deeds, on the day they are raised for judgement, these measurements will be light

23:102-103"Then as for him whose scales/mawazin are heavy, these are the successful. And as for him whose scales are light, these are they who shall have lost their souls, abiding in hell".

The Quran also clearly says that among the Muslims themselves there are different grades in God's eyes 35:32-5 and although all will eventually enter heaven, this entry will be granted differently from person to person following a personalized appropriate trial, going from short and easy to lengthy and difficult. Some will even have to pass through Hell as long as Allah deems fit before being granted entry in heaven 6:128,11:106-108 and the Quran has mentionned several crimes such as murder, corruption of inheritance, abusing the weak people's wealth or charity etc whose perpetrators will go to hell regardless of their faith. It is in such context that the following prophetic saying is understood

"Gabriel, upon him be peace, came to me with the good news that anyone from my nation who dies without associating partners with Allah will enter Paradise. I said, “Even if he commits adultery and theft?” The Prophet said: Even if he commits adultery and theft". Elsewhere "People among those who worshiped Allah alone (ahl al-tawh?i¯d) will be punished in the Hellfire until they are coals. Then the mercy of Allah will reach them and they will be taken out and presented at the gates of Paradise. The people of Paradise will pour water over them and they will grow just as the stubble carried by the stream grows, then they will enter Paradise".

Apostate prophet learns basic classroom behavior; humility in criticism?

In answer to the video "10 Reasons to Reject Islam"

Besides the twofold message that there is wisdom in having some things not known to us, that one should not ask about minutiae related to the religion which may have the opposite effect of making it obsessive compulsive, hard to follow and the potential danger of falling out of religion, the verse 5:101 also carries a timeless import in regards to one's understanding of the Quran itself. It teaches one not to be hasty, but instead wait for the detail that will elaborate on a topic requiring further explanation. This detail, present in the book, will not cause the religion to become a burden. It will eventually appear as one progresses through the Quran with an open heart, as it is being revealed to oneself. For these reasons, the Quran is to be approached with patience 75:16, one should ponder and meditate on its verse before forming any adverse opinion.  

God's law as originaly intended is meant at providing spiritual purification. It would then be contrary to that purpose for God to make it complicated. He has lightened our burdens through a simple and natural sharia

22:78"and has not laid upon you an hardship in religion".

Man, being a creature endowed with freewill, has a frail spirituality 4:28 that makes him lack resolve when a moral crisis arises. That spiritual weakness is only a natural outcome of an original, untrained spiritual state just as a newborn is physically weak. Only the appropriate training, spiritual or physical can make one overcome the challenges, abstract or concrete 70:19-35. Therefore to facilitate the attainement of that goal, the sharia has been made simple and appealing to man's nature

2:185,5:6"Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful".

Had Allah wished 2:220"He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise". Even after mentionning clear prohibitions, the Quran stresses the soulful nature of the Sharia by declaring lawful these same things whenever the circumstances make it too burdensome to abide by them 5:3. God's law is thus very close to human nature, it does not run contrary to it, rather it is the disobedience to the law of the Creator that is unnatural. Neither is a person expected to be over-zealous in his religious duties

24:53"reasonable obedience (is desired); surely Allah is aware of what you do".

Sincerity, not perfection is required and so if one stumbles during the pursuit of the right course, God is forgiving 4:17,53:32. One can therefore clearly see that this notion of the naturalness and simplicity of the divine law is not based on some whims by the Muslim scholars and jurists, but on Quranic indicants which occur so frequently that they cannot be mere metaphors. It is the principle of facilitation/taysir of the sharia as stated in

2:185“God wills that you shall have ease, and does not want you to suffer hardship”.

This verse is treated as belonging to the category of muhkam/decisive or explicit verses, corroborated by many others cited above. The traditions reflect that Quranic axiom

“I was sent to people with the lenient, tolerant, True Religion”

or

“Do [good] deeds that are within your capacity”

or

“This religion is very easy and entails no hardship".

The prophet instructed Muadh as he sent him to Yemen

“Facilitate things for the people and do not make things difficult for them. Be kind and lenient [both of you] with the people, and do not be hard on them and give the people good tidings and do not reject them,”.

Based on the traditions and the Quran, the scholars have thus asserted that making things easy/taysir is one of the higher objectives of the Sharia. It aims at protecting the life, property, and dignity of the whole community without causing inappropriate hardships. Throughout the ages, despite the mindless islamophobic rant, nations have been receptive to the teachings of Islam without any difficulty or hardship. This is evidenced by the transformation that Islam has brought about in the daily lives of the Arabs, the Persians, the Copts of Egypt, the Berbers, the Tartars, the people of India, the Chinese, and the Turks, without these peoples facing any difficulty in discarding their age-old bad habits, or being compelled to abandon their good customs.

Apostate prophet learns about consequences; to ask or remain silent?

In answer to the video "10 Reasons to Reject Islam"

The religion of Allah is not a burden, and neither is the set of ethical discipline it imposes upon man meant at narrowing down his feel of life 20:2, it rather is meant at enhancing it by deepening his consciousness of right and wrong. It is a blessing meant at purifying mankind or as the Quran says when speaking of the objective of religion being for spiritual tazkiya/purging. Allah calls it His favor and grace

4:113,5:3,2:231"and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom"  

Here, this favor is described as being in the Book and the Wisdom refering to the body and soul of the Sharia respectively, to its commandments and their philosophy. This phrase is often used to connote the fact that God's guidance is perfectly balanced between both these aspects.

Allah has not ordained a soulless sharia concerned only with the body of deeds. The Quran constantly parallels internal with external purity and warns Muslims not to fall into the error of those before them, namely the Jews, who neglected the spirit of the Sharia for soulless external rituals and exagerated legal hair-splittings, superstitious restrictions and regulations. The prophet Muhammad actually came as a mercy to them and to relieve them from these shackles 7:157.

 Allah has restored the Sharia to its original simplicity in order to lighten our burdens 2:286,4:27-8 because

"man is created weak".

This means man's weakness is due to the fact that he cannot by himself find the true path, he is in need of Allah's guidance. That is why the preceding verses speak of Allah's will to guide mankind, turn to us mercifully and lighten our burdens. 2:286 also implies that Allah could burden mankind with a difficult Sharia as a form of punishment as was done with the Israelites and as plainly stated in the book of Ezekiel quoted above. When we create an innovation and complicate the Sharia on ourselves, then we will charge ourselves with greater burdens than God asked of us. God allows this to happen as a form of punishment.

What Allah demands from us is not unreachable and He does not impose what is beyond our power and understanding. This is why Allah expects us to answer the call of religion with

2:285"We hear and obey".

It is an unconditional declaration of faith and obedience to a system which is not meant, as already said, at narrowing down man's feel of life through ethical discipline and other teachings of the Quran but on the contrary, to enhance it by deepening his consciousness of right and wrong 20:2.

With the above issues in mind, one can appreciate why the Quran tells the audience not to insist on investigating the unimportant things or minute details of a story. It diverts not only oneself but also others from the moral and spiritual import of the narration 18:22.

Similarily the Quran warns the Muslims not to ask questions about the things regarding which the Sharia is purposely silent 5:101 because such questions call for answers that tighten the limits of a directive, and then people are not able to follow them and as a result invite the wrath of God, as what happened directly and indirectly with the ISraelites. God wants that a directive be followed the way it is given. Difficulties should not be created by asking to explain what is concise and by asking to limit and restrict what is absolute and in fact

5:102"A people before you indeed asked such questions, and then became disbelievers on account of them"  

2:108"Would you then ask your Prophet such questions as were asked of Moses in former times? and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way".

The simplification of the Sharia/Law leaves room for human common sense and judgement, allowing different nations and communities to frame laws for themselves to meet new and changed situations.

The Quran has laid down a handful of laws as explicit, while most provide a foundation and philosophical framework by which things can be negotiated, as long as it is in accordance with the principles of morality and wisdom laid down in the Book. The Prophet is reported to have said:

“The most sinful person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking”.

He further said

“God has set boundaries, so do not transgress them; He kept silent on certain things out of mercy for you rather than forgetfulness, do not ask about them”.

 As is clear, the Quran doesnt prevent the honest debate and search of knowledge. Many Quranic verses begin with questions that are stated very compactly and their real purport becomes evident through their answer

2:189"They ask you concerning..".

The verse 5:101 rather warns against questionning that could lead to unnecessary complications in religious laws. In addition, and as demonstrated through the Israelites' example, such questionning also stems for shallow belief and hypocrisy. Asking questions, politely humbly with pure intent is never disallowed. The angels were permitted to voice questions to God directly 2:30. No religion says, almost at the end of every argument for its truth, to reflect, ponder, think for themselves. It invites sceptics to bring forth any constructive criticism and argument. As just stated, the epitome of that principle is the angels' questioning God's plan for creation, questioning God Himself and yet they arent condemned at anytime. Justified curiosity is not wrong but even encouraged

21:7,16:43"ask those who possess knowledge if you do not know”.

In 58:1 a reference is made to an incident in which a pious woman had to face a severe difficulty regarding a religious issue; instead of becoming frustrated and showing distrust in God, she presented her case before Him and His Prophet with purity of intentions. Her difficulty was resolved and her case set forth as an example in the Quran: that of a person who adopted the correct attitude when troubles came her way.

Apostate prophet defends doubting Thomases; Why Questionning disallowed in Islam?

In answer to the video "10 Reasons to Reject Islam"

This favorite of the misinformed critics of Islam will be addressed shortly, but in introduction it would be appropriate to mention one particular story. The JEws, in their arrogance, lack of obedience and will to bend to God's will, ie "stiff-necked" as Moses and other prophets labelled them collectively in their scriptures is demonstrated in 2:67-73 with their offensive behavior towards their prophet.

They accused him of ridiculing them when he simply conveyed God's command to sacrifice any cow in a ritual that would provide the community with answers as to the confusing circumstances surrounding a murder. They went on asking Moses that he might ask "his lord" as though He was not their Lord, for more and more particulars regarding which cow was to be sacrificed. After ridiculing their prophet, discrediting God's answers to their demands as unclear because "to us the cows are all alike", they finally reluctantly agreed to perform the ritual. The truth is that they were trying to delay it through their hairsplitting demands because they sought to hide the truth about the crime. This command to sacrifice a cow comes in the context of manslaughter as described in Deut21, with the taking of oaths over the blood of the sacrificed cow.

The Quran gives details on the first time this command was issued to the Israelites and their reaction when they actually had to put it to practice, their final acceptance of the command without any intention and conviction despite their prophet answering all their objections. When it was performed for the first time, the ritual resulted in the resurrection to life of the victim. This exposed what they were trying to hide as well as provided a living proof for the concept of bodily resurrection. The Jews disagreed on this issue for long and for centuries until the coming of Jesus and his own miraculous evidence for the resurrection. Because of the dramatic demonstration, the ritual remained inscribed in their justice code as a means of atonement for an unsolved murder. It is interesting to note that in the time of Moses, other similar miracles were performed, such as when

Numbers21:9"Moses made a copper snake and put it on a pole, and whenever a snake bit a man, he would gaze upon the copper snake and live". 

Together with condemning them for their rebellious trend, the passage above hints at another reality. Through this Quran as was done with the sending of prophets among them, God is 2:72 mukhrijun/continuously unveiling their lies.

However their disobedient trend would continue after that, their 

2:74"hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah". 

The verse eloquently increases the effect of its simile on the audience. It first gives a recognizable, observable point of reference that is already strong in itself, a dry rock. It then carries its audience's imagination further by alluding to abstract imageries that are stronger in intensity. This gradual rethorical device achieves a stronger impact on the minds than immidiately jumping to the most intense simile. This simile was relevant to the historical context of the Israelites. When they needed water they had seen it gush forth from one solid rock. They had seen how a mountain crashed down, humbled by Allah's glory 7:143. But their hearts, devoid of faith and fear of God remained rigid despite the intensity of miracles and divine favors they witnessed.

Their hard heartedness is a recurrent theme and accusation in their own Books Ezek3:7,Jer5:3etc.

This attitude of obscuring a simple religious directive is not restricted to this particular ordinance. They have done the same in other circumstances and for different reasons, and so God gave them free rein in forging their own laws. This resulted in them following their base desires and idolatrous tendencies

Ezek20:25-26: “Moreover, I gave them laws that were not good and rules by which they could not live. When they passed every first issue of the womb, I defiled them by their very gifts — that I might render them desolate, that they might know that I am the Lord”.

God therefore shackled the rebellious souls of this "stiffed necked" nation with a law, the Torah, that would illuminate their way and lead them to the straight path. Their rebellious nature however took the upper hand, as it did even while Moses was among them performing miracles for all to see. Instead of humbling their selves, gratefully abiding by these directives meant for their own good, as David understood and did Ps19, they progressively took control of the laws, making their application only secondary to the man made practices that "validate them". Their ritualistic obsessions and hairsplitting conjectures basically turned the Divine law into a man made one. And this is another form of idolatry and God let them follow that path as a punishement, as He is described doing in Ezekiel, even letting them enshrine some of those laws in the written Torah. Divine law should instead be agreeable to the human soul, and if its recipients are mature and obedient, which was overwhelmingly not the case of the Israelites in their history, then it should make room for the evolving circumstances of the world. This adaptability however can never compromise the original spiritual principle and intent. This nature and purpose of the Mosaic law was rightly observed since the earliest days of Judeo-christian internal debates. In his dialogue with Trypho, Justin Martyr cites every aspect of the law, including the institution of sacrifice and observance of Sabbath, as burdens forced upon the Jews to contain their tendency to disobedience

"Wherefore, God, adapting His laws to that weak people, ordered you to offer sacrifices to His name, in order to save you from idolatry, but you did not obey even then, for you did not hesitate to sacrifice your children to the demons. Moreover, the observance of the sabbaths was imposed upon you by God so that you would be forced to remember Him, as He Himself said, ‘That you may know that I am God your Savior’ [Ezk 20.20]".

The Mosaic law in most part did not originate at Sinai but progressively came on the Israelites to contain their repeated disobedience and punish their endless conjectures on clear instructions. Many were then retrospectively painted as revealed to Moses since the beginning, and for different reasons. The Sabbath became a day of rest that mimics God's resting from creation Gen2,Ex20,31. Another passage gives a profoundly different reason for Sabbath. It is a remembrence of Egyptian bondage Deut5. This shows the confused manner in which tradition was transmitted prior to being written down.

In addition to the above example of divine stiffening of the law as a punishement, their scholars reached sometimes ridiculous heights of hairsplitting conjectures, which they obtained through subjective methods of deduction and then put forward as God's ordinances. Put briefly, the creators of the Oral Torah (the sages of the Mishnah and the Talmud) completely ignored the laws of the (Written) Torah, only using them as a convenient framework within which to legislate laws adapted to their own time. These ideas are expressed in the Talmud/Oral Torah, considered as God-given and revealed as the written Torah of Moses is.

Their known soulless interpretations and conjectures caused them to create insurmountable legal criteria. For example some purity rituals must be fullfilled before or just at the start of the Messianic era, but the preconditions are impossible to achieve due to the supposed impurity of the entire community. There is also the sacrifice of a "red heifer" whom none has been able to breed and raise yet, despite the continuous attempts up to this day. It is said that even Solomon, the wisest of all men, tried throughout his life to understand the matter of the red heifer and did not succeed.

Apostate prophet analyzes a man's motives; the prophet announces the command about Zaynab?

In answer to the video "10 Reasons to Reject Islam"

The prophet was at first reluctant to publicly announce the command to marry her and concealed it in his heart, fearing public reaction, until Allah brought it to light and definitely ended the notion that adopted children were blood children

33:37"and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before".

And the 3rd repercussion of this marriage was to lift the burden which society put upon divorced women who were degraded and often couldnt remarry. The degradation of divorced women is still present in the Bible Matt5:31-32 and many societies throughout the world. That marriage, to a divorced woman, ex-wife of an adopted son, who in addition was now considered of far lower rank than the prophet because of her previous union with a manumitted slave brought down all theses social stigmas, unjust notions and illogical practices.

So deeply were these customs anchored that to counter balance them the prophet, in addition to having practically exposed their falsehood with his marriage, according to history further stressed the psychological reform by giving the most public and generous marriage ceremony to his guests than he had done with all his other marriages.

Now we get to the juicy part which the malicious critics try misrepresenting as the truth. Besides serious defects in its transmission chain and the untrustworthy, sometimes entirely rejected persons that related it, one version of the story of Zayd and Zainab as reported in some traditions including in Tabari's tafsir, presents several absurdities that led it to be criticized by specialists in hadith and completely rejected. For instance Zaynab was the Prophet's cousin, he knew her through familial relations going back to Mecca. He saw her and interacted with her 100s of times in his aunt's house, and it was the Prophet that arranged the wedding to Zayd in the first place. Besides the fact the Prophet was repeatedly providing marriage counseling to prevent the union from breaking up, what did he miss during all these years that he suddenly noticed during that short period during which Zaynab was married to Zayd? The idea that he suddenly noticed her "beauty" is an absurdity, because he had already seen that "beauty" multiple times before she was even married.

In pre-islamic times the dresscode for both men and women was much more liberal. There is nothing that the prophet would have missed from her appearance that he suddenly discovered now. He had plenty of opportunities to approach her without creating any polemic or transgressing any taboo.

The prophet Muhammad isnt the biblical David who saw a woman's beauty for the first time and decided to forcefully take her for himself by setting up the assassination of her innocent husband. You dont suddenly have a heart change based on seeing something you have already seen multiple times before and neither do you secretly desire someone whom you had just arranged to marry with another and in addition provide not one or two, but repeated counseling to make the union work despite the difficulties. How could there exist any lust when the Prophet is trying to prevent the marriage from falling apart, and when the marriage occured right after the divorce meaning there is no way he could have lusted for her while trying to make her marriage work? It is interesting to further note that even those reports saying the prophet had a sudden heart change upon seeing Zaynab's beauty, depict him as hiding his feeling from Zayd  and repeatedly denying his desire for her, urging Zayd over and over to keep his wife despite the troubles in their marriage. The prophet could have covered up his "scheme" by using Zayd's own pretext to his advantage, when he came to the prophet complaining of her being "arrogant and hurts me with her words". Instead he would tell him to fear God and preserve his marriage. He uses neither direct nor indirect ways, not even the furthest hints and suggestions that could influence Zayd to break his marriage apart.

The Quran therefore expressly contradicts the story-telling of the seera writers who collected it. Not only because of its depiction of the incident that leaves no room to such polemics, as just shown briefly, but also due to the fact the verse is narrating a past event, prior to the verse's revelation. This unequivocally cancels the claim the prophet used the revelation to achieve a secret desire. The prophet did not go around reciting this verse, which wasnt yet revealed, nor any other verse in relation to Zaynab, prior to making his intentions towards her known publicly.

After he was ordained to marry her, the Prophet feared the reaction of the people once he would make the announcement 

"you feared the people, when you should have feared God".

Aisha reportedly said that his fear was such that if any divine command were to be covered up by the Prophet, concealed and never made known, this would have been it. The verses points to the exact opposite of the hatemongerers' claims who think what the prophet was concealing in his heart was his lust for Zaynab while the verse says the Prophet concealed something that God wanted to bring to light. This paints God, or more absurdly Muhammad himself whom they say fabricated the Quran to suit his needs, as wanting to bring to light his own secret lust for Zaynab, in other words God wanted to humiliate his prophet, or more absurdly, Muhammad who invented the Quran explicitly issued a statement to expose and humiliate himself.

Reason and truth are found elsewhere of course than this tangled web weaved by people who arent interested in truth nor reason. God "brought to light" not a secret lust, but a command to marry Zaynab for a social reform as regards adopted children

"so that there should be no difficulty for the believers in respect of the wives of their adopted sons".

These words show that the consequence of what Allah "would bring to light", would stop the believers from having any "difficulty" ie repercussions or pressures in their society. How does the supposedly bringing to light of the prophet's secret lusts create this reform, as opposed to the bringing to light of the command to marry her, which the prophet already knew about but concealed due to his fear of the people's reaction? That is why, as a side note, Zaynab used to pride herself in the fact that the ordinance to marry her was purely divine, while there was always a human element that brought about the prophet's other unions.

The story of Muhammad's sudden crush for Zaynab isnt integrated in the prophet's biography prior to Tabari's time. That is 300 years after the the prophet's passing away. It doesnt appear in Ibn Ishaq's biography which precedes it, and neither is it found narrated by the early authorities in the field, such as Urwa bin al Zubayr, ibn Shihab al Zuhri and others. The story could have entered the exegetical tradition through the channel of the qussaas, the story tellers, notorious for their elaborations upon the lives of the prophet's wives. In that case, recent scholars argue that the inspiration is the Bbiblical account of the prophet David's encounter with a naked Batsheba, followed by his lusting for her.

Apostate prophet finds social justice; reforming adoption thanks to Islam?

In answer to the video "10 Reasons to Reject Islam"

Another crucial component of that marriage relates to the pre-Islamic perspective on adopted children. At the time, Arab custom considered adopted children as blood children. Besides being against nature, they would also pass onto them the adopter's genealogy and name, thus confusing their identity. The overarching Quranic principle of preserving the adopted's true identity, as will be shown later, negates any practice that compromises this issue. This includes the modern practice of 'closed adoption' which usually conceals any disclosure of information such as the identities of the biological kin. Even if for some other reason the biological father is unknown it is still not a reason to confuse their identity by giving them the adoptive family's name because it neither corresponds to truth nor reality. In all cases, adopted persons can be addressed as brethren in religion or friends and there is no blame if they are sometimes referred to as sons metaphorically, out of affection, just as one would do with any person regardless of there existing blood relations or not 2:220,33:4-5. What the Quran does is abolishing the unnatural, unpractical, and even dangerous implications of treating non-relatives as blood relations while counterbalancing with an emphasis on practicality and moral duties towards the adopted. In Islam, the relation with an adopted person is that of guardianship, tutelage, training, protection, until he/she is mentally and physically able to enter into society, possibly using his/her own inheritance to live their life independently 4:2-7. It is not a father/mother - child relationship.

Keeping the adopted's original identity secures his specific rights, and inherited wealth that are in the adoptive father's responsibility. This wealth is forbidden to be approached or released 6:152, until the child is fully grown and mature, having reached a mariageable age and intellectual maturity/rushd.

After repeated testing by the guardian and once he is reasonably convinced of them having reached maturity, he may allow them to start up their own life anew 4:2,6,8,10. The property will be returned in the presence of witnesses in order to make sure that the guardian's judgement in the matter was sound. Before that time, the guardian is warned not to consume with extravagance and hastiness the orphan's wealth and if he is a rich man then he should abstain altogether from even touching the property. The purpose of the Quran, again, as is the case with safeguarding their identity, is so that orphans are given the best chance to kick start their own life when they are able to.

However, the Quran adds its usual pragmatic instruction that if the guardian is poor then "let him eat reasonably" "out of" the profits of the orphan's capital, not "from" the capital itself lest it is eaten up completely 4:5. Then the Quran reminds again the God-fearing people, the spiritual aware, not to fall back to the previous unjust sytems of share and swallowing the weak orphans' property because their offspring could very well be in the same situation 4:9.

This particular verse does not tell the people to show mercy and compassion, they are told to fear Allah as He is quick in requiting evil. It is a threat that whatever they swallow unjustly by usurping orphan's rights, is equal to swallowing fire into their bellies 4:10. Their soul is already burning for their deeds. In pre-Islamic times, orphans were abused by men who would take them under their wing only to take advantage of them not having any close relatives for protection and dispossessed them of their property which they rightfuly inherited, replacing it with worhtless belongings 4:1-2.

The Quran, like past scriptures Prov23:10-11, strongly reprimended this type of injustice as already shown. It laid stress on the relation between good care, kindness and compassion, as well as respect and honor towards the orphans with success in the Hereafter 107:1-3,93:9-10,89:17. The HB echoes that notion Prov14:13. The emphasis of the Quran is such that even the sincere believers became affraid of taking orphans under their care lest they would act unjustly towards them. But they were reassured that Allah knows the sincere welldoers. They should mingle with the orphans as they do with any of their Muslim breathren, with sincerety of heart 2:220 caring for them patiently and compassionately 4:36,90:11-17, considering their needs whenever giving for charity 2:177,215. This is what qualifies one as among

90:18"the people of the right hand". 

Preserving the adopted's identity opens the possibility for inheritence rights besides those of the natural heirs 4:8,33. If the adoptive parents had no children or desire to give a specific portion of the inheritence to the adoptive child or else, they can do it in writing or even before their death 4:11-12. It also prevents compromising the legitimate inheritence of biological offspring, even in some cases in Wesern societies making the adopted the complete heir in lieu of the blood children. Preserving the adopted's identity avoids the risk of accidental incest. Another obvious problem is the lack of medical advantages of not knowing one's biological family. Islam does it utmost to guarantee the well being of the weak people of society, including the orphans, while at the same time making it clear they need to preserve their real identify and not be confused with one's own children. This isnt a negation of adoption but rather of the practice of joining their name to one's own name and compromising their and the biological offspring's rights 33:4-5. This was the opportunity to erase these customs unfortunately still existing nowadays among non Muslims.

Such a behavior is nothing short of identify theft, in addition making someone believe they are real children of the household in which they grow up. When such children realize the truth they suffer much disappointment and grief. It is the responsibility of the entire community to help children in need. They should be taken in and nurtured but again, not confused with one's own children. Adoption in the Quran is thus more of a long term foster care which while offering guardianship for the individual, does not legally assume any biological kinship and rights. The Quran's stance therefore isnt against adoption, which is never banned, but against confusing the adopted person's identity.

All these crucial societal reforms are first introduced through admonishment in sura Ahzab 33:4-5 and then with the practical example of the prophet's marriage proposal to Zaynab, now ex-wife of an adopted son. This clearly drew a distinct line from any biological connection with the adoptive family. Nothing could strike harder and clearer at the root of that deeply ingrained belief other than a union one would consider incestuous precisely due to that notion. And none other than the most eminent member of a community, one whom an entire nation looks up to as the epitome of morality could do a better job at setting the example.

The point of the marriage of the prophet and Zaynab was therefore to implement a social reform, and the prophet, being the moral authority of his comunity as well as last transmitter of divine law 33:40, was the most apt in enforcing it. It is in that reform of principles that Muslims are obliged and commanded to follow the prophet's example. Marrying the ex-wives of their adoptive sons is neither a command nor necessity since the reform was already implemented by the prophet. But it shoud however never be hindered by all the false notions spoken of earlier and which the Quran came to reform, hence the statement that

"there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them".

Apostate prophet picks on women; Story of Zaynab bint Jahsh?

In answer to the video "10 Reasons to Reject Islam"

The eighth wife of the Prophet was Zaynab bint Jahsh of the Asad tribe. This particular marriage had multiple aims. Zaynab was the Prophet's first cousin, from a noble lineage and at first, the prophet arranged her to unite with Zayd ibn Haritha, a slave he had freed from his guardians, and whom he then adopted. It was unthinkable at the time for such unions to happen between the daughters of the aristocracy and a slave even if he was freed.

This was a radical step taken by the Prophet in order to bring down the sense of superiority the Arabs had over slaves. The process had already started through the countless verses of the Quran speaking of dealing with the weak people of society including slaves as one would deal with his own family 4:36 that it is allowed to marry from among them 4:3,25,24:32,33:50 since the primary criteria distinguishing the people including for marriage, is piety 25:77,34:7,49:13. By persuading both Zayd himself who was hesitant and Zaynab along with her family who were skeptical as well, the marriage did finally happen and the Quran alludes to the context of skepticism as regards the prophet's decision in introduction to the story 33:36.

But Zaynab could not overcome the deeply ingrained social class system she was brought up with. That she had personal tastes and requirements (unrelated to religion) that werent met in the person of Zayd (social status), doesnt make her sinful. It just exposes her limits in terms of self-sacrifice as regards her materialistic outlook of life. She would have been praiseworthy had she been able to restrain that aspect of her personality but she certainly isnt condemned for failing to do so. Even the prophets' wives are told to kindly divorce him and go live their own life as they please, without any disapproval put on them, if they cannot handle the humble lifestyle inside his household 33:28-29.

Zayd complained many times to the Prophet and wanted to divorce her at one point but the prophet would keep telling him to be patient and keep his own wife, for the command was meant at accomplishing a higher and beneficial objective

33:37"And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah".

Taqul, when used in the simple present in classical Arabic conveys the notion of persistence and continuity of a state, ie the repeated attempts of the prophet at hindering the seperation. Nothing less could have been expected from the noble prophet who many times is depicted as a fatherly figure to his people, providing them with sincere and pragmatic advises in their private lives

"Anyone who incites a woman against her husband or a slave against his master is not one of us".

But the situation did not improve and Zayd finally divorced her, about a year after they united and he had no more desire for her of any sort

"when Zaid had accomplished his want of her".

The marriage thus ultimately failed. Both sides couldnt surmount their differences and reform themselves. But this failure did not mean that the objective of the ordinance failed. This prejudiced society that was gradually being reformed was shown, through the union of people originating from both extremities of society and under a messenger of God's blessing, that the oft repeated Quranic principle that a person's merit should only be measured by his righteousness and God-consciousness, as strongly stressed just 2 verses prior 33:35, is a reality all members of the Muslim community must learn to deal with, even in such intimate areas as marriage.

 Critics argue that the union's failure did not help to bring about the reform that the command was supposed to bring, but the object of the command was not to make a union work after several years of marriage, despite the parties' freewill so the objection is irrelevant. The object was to show in what a person's true merit lies in and this was succesfully established since the taboo surrounding the union of 2 persons from different social origins was broken.

Apostate prophet misses the mark; the conquest of Mecca?

In answer to the video "10 Reasons to Reject Islam"

The Muslims entered Mecca but the keys to the Kaaba were with Uthman Bin Talha, a non-believer who locked the door of the holy sanctuary upon learning of the Muslims' entrance in Mecca. He hid, refusing to hand over the keys, until Ali found him and snatched the keys from him, openned the Kaaba and the Prophet entered, prayed in it, after which revelation came down

4:58"indeed, Allah commands you to render trusts to whom they are belong to..".

The prophet understood that the Shaybah family had to be returned their possession; he thus ordered Ali to return the key to Uthman Bin Talha and excuse themselves. Ali then went to Uthman and gave back the key and presented their apologies for the wrong he had done to him by forcibly taking the key. Uthman b. Talha was shocked, he could not believe Ali was giving back the key to him as instructed by the Prophet Muhammad, the conqueror of Mecca, who could have done as he wished with anyone and anything within the city. Ever since, the guardianship of the Kaaba remained with Bani Shaybah, which is bestowed upon the elders of the family until today.

The soldiers and men of Quraysh who once levelled armies seeking to exterminate the Muslims by all means, persecuted and starved the Prophet and his powerless followers in the early days of his Call, brutalised and killed Muslim prisonners, war criminals in every sense of the word, came to the Prophet submissively. They thought they would most certainly be slain, just as they would have executed the Muslims had their tirelessly repeated plans worked. They knew very well that within their own customs retaliation and hatred were the rule of the game within the fabrics of the society and its order. Hatred and hostilities were passed down from one generation to the next and unwillingness to perpetrate revenge was considered a defect.

While attributing the promised victory to Allah alone, the Messenger, in the manner of the great men of God who show magnanimity once they are at the climax of their power and glory, contented himself with uttering what a previous Prophet, noble as him had uttered in similar circumstances. The prophet Joseph before him told his brothers who came to him in submission, seeking forgiveness for their faults against him

12:92"There shall be no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful".

The prophet continued

"Let every wealth (wrongfully seized), every blood (wrongfully shed), and every revenge to be exacted belonging to the days of jahiliyyah be trampled under my foot, except the guardianship of the Kaaba and the bearing of water at the time of the pilgrimage; they shall be returned to their people (the Quraysh)".

The noble prophet finally recited the Quran verse which constitutes the epitome of divine justice

49:13"We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware".

With these words, Muhammad was giving a general amnesty to all Quraysh and all the Meccans. To realize the degree of generosity from the Prophet, one must recall the life threatening hardships which these people imposed on him and now that they were completely subdued by him, instead of thinking of vengeance, or at the very least demanding apologies and reparations, which was certainly his due, he forgave them. This way he was displaying his function of "rasul", the embodiement of God's mercy to mankind.