List of people killed for opposing Muhammad

[Frodo Baggins]

http://www.faithfreedom.org/forum2/viewtopic.php?p=97226&highlight=#97226

Here's a list of people that Mohammed ordered to be killed because they verbally opposed & 'harmed' the prophet of peace and tolerance:

(from:
Muhammad Messenger of Allah:
Ash-Shifa by Qadi 'Iyad ibn Musa al-Yahsubi

Part Four
The judgements concerning those who think
the Prophet imperfect or curse him

Section Two
The proof of the necessity of killing anyone who
curses the Prophet or finds fault with him )

http://65.39.144.73/ISLAM/misc/alshifa/pt4ch1sec2.htm
Quote:
.....

We have already mentioned the consensus. As for the traditions, al-Husayn ibn 'Ali related from his father that the Messenger of Allah said in respect of this matter, "Whoever curses a Prophet, kill him. Whoever curses my Companions, beat him."[7]

In a sound hadith the Prophet commanded that Ka'b ibn al-Ashraf be killed. He asked, "Who will deal with Ka'b ibn al-Ashraf? He has harmed Allah and His Messenger." He sent someone to assassinate him without calling him to Islam, in distinction to other idol-worshippers. The cause of that lay in his causing harm to the Prophet. That indicates that the Prophet had him killed for something other than idol-worship. It was for causing harm. Abu Rafi,' who used to harm the Messenger of Allah and work against him, was also killed.

Similarly on the Day of the Conquest, he ordered the killing of Ibn Khatal and his two slavegirls who used to sing his curses on the Prophet.

In another hadith about a man who used to curse the Prophet, the Prophet said, "Who will save me from my enemy?" Khalid said, "I will," so the Prophet sent him out and he killed him.

Similarly the Prophet commanded that a group of unbelievers who used to injure and curse him, like an-Nadr ibn al-Harith and 'Uqba ibn Abi Mu'ayt, be killed. He promised that a group of them would be killed before and after the conquest. They were all killed except for those who hurried to become Muslim before they were overpowered. Al-Bazzar related from Ibn 'Abbas that 'Uqba ibn Abi Mu'ayt cried out, "O company of Quraysh, why is it that I alone among you am to be killed without war?" The Prophet said, "For your disbelief and your forging lies against the Messenger of Allah."

'Abdu'r-Razzaq mentioned that a man cursed the Prophet, causing the Prophet to say, "Who will save me from my enemy?" Az-Zubayr said, "I will." He sent az-Zubayr and he killed him.

It is related that a woman used to curse the Prophet and he said, "Who will save me from my enemy?" Khalid ibn al-Walid went out and killed her.

It is related that a man forged lies against the Prophet and he sent 'Ali and az-Zubayr to kill him.

Ibn Qani' related that a man came to the Prophet and said, "Messenger of Allah, I heard my father say something ugly about you, so I killed him," and that did not distress the Prophet.

Al-Mujahir ibn Abi Umayya, the Amir of Yemen, reported to Abu Bakr that a woman there in the time of the Ridda[8]chanted curses against the Prophet, so he cut off her hand and pulled out her front teeth. When Abu Bakr heard that, he said to him, "If you had not done what you already did, I would have commanded you to kill her because the hadd regarding the Prophet is not like the hadd regarding others."

Ibn 'Abbas said that a woman from Khatma[9] satirised the Prophet and the Prophet said, "Who will deal with her for me?" A man from her people said, "I will, Messenger of Allah." The man got up and went and killed her. He told the Prophet who said, "Two goats will not lock horns over her."[10]

Ibn 'Abbas said that a blind man had an umm walad who used to curse the Prophet. He scolded her and restrained her, but she would not be restrained. That night she began to attack and revile the Prophet, so he killed her. He told the Prophet about that and he said he had shed her blood with impunity.[11]

......

... Anyone who curses or disparages the Prophet has shown clear symptoms of the sickness of his heart and proof of his real convictions and belief ...

.....


about this book
Ash-Shifa by Qadi 'Iyad ibn Musa al-Yahsubi :
http://islamicbookstore.com/b3759.htmlQuote:
Kitab Ash-shifa bi ta'rif huquq al-Mustafa, (Healing by the recognition of the Rights of the Chosen one), of Qadi 'Iyad (d. 544H / 1149CE) is perhaps the most frequently used and commented upon handbook in which the Prophet's life, his qualities and his miracles are described in every detail.

Generally known by its short title, Ash-Shifa, this work was so highly admired throughout the Muslim world that it soon acquired a sanctity of its own for it is said: "If Ash-Shifa is found in a house, this house will not suffer any harm...when a sick person reads it or it is recited to him, Allah s.w.t., will restore his health."
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.islamonline.net/fatwaapplication/english/display.asp?hFatwaID=114235

Coming to the point you raised in your question, the Prophet applied the punishment for Hirabah (highway robbery) on those people because they killed the camel herder, stole the camels. He also blinded them in retaliation for what they did to the camel herder. What the Prophet did has nothing to do with killing enemies slowly, but this was done to protect the society from such people.

In his response to this question, the eminent Muslim scholar and renowned da`iyah, Sheikh `Abdel Khaliq Hasan Ash-Shareef, states:

“The full version of the hadith referred to in the question is as follows:

Narrated Anas ibn Malik: A group of people from the `Ukl (or `Uraina) tribe—but I think he said that they were from `Ukl—came to Madinah and (they became ill, so) the Prophet ordered them to go to the herd of (milch) camels and told them to go out and drink the camels’ urine and milk (as a medicine). So they went and drank it, and when they became healthy, they killed the camel herder and drove away the camels. This news reached the Prophet early in the morning, so he sent (some) men in their pursuit and they were captured and brought to the Prophet before midday. He ordered their hands and legs to be cut off and their eyes to be branded with heated iron pieces and they were thrown at Al-Harra, and when they asked for water to drink, they were not given water. (Abu Qilaba said, “Those were the people who committed theft and murder and reverted to disbelief after being believers (Muslims), and fought against Allah and His Apostle”). (Reported by Al-Bukhari)

It should be made clear that those people who came to the Prophet (peace and blessings be upon him) were Muslims and they were sick. The Prophet advised them to go to the herd of camels and to drink their milk and urine (as a medicine). When they became healthy, they killed the herder of the Prophet and drove away all the camels that were allocated for sadaqah (charity).

When the Prophet (peace and blessings be upon him) came to know about this, he applied the punishment for Hirabah on them.


Hiraba means killing people, robbing their money or raping women by an armed group of people. The punishment for Hirabah is mentioned in the Qur’an. Allah says: “The only reward of those who make war upon Allah and His Messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom” (Al-Ma’idah: 33).

As for branding their eyes, the Prophet (peace and blessings be upon him) branded the eyes of the people of `Ukl or `Uraina with iron because they killed the herder and branded his eyes with iron. Imam Ibn Hajar stated the differences of opinions among scholars and he said, “The killing that took place (that is, in reference to the above hadith) was in retaliation and Allah Almighty says, ‘And one who attacketh you, attack him in like manner as he attacked you’ (Al-Baqarah: 194).”

All in all, using this story as evidence in favor of the permissibility of torturing people in Islam is refuted by the fact that the Prophet (peace and blessings be upon him) applied the punishment for Hirabah on them and that he did not do so for personal vengeance.”
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.answering-islam.org/Muhammad/Enemies/index.html

There are many issues one needs to look at when evaluating the character of a person. There is no doubt that Muhammad had also a great many good traits and achieved important reforms in Arabia that were for the good. The claim, however, is not only that he is a reformer, but that he is the spokesman for God and the model for mankind and as such the standard is put higher and we need to look at all he does not only the positive features that are emphasized by the Muslims in their books, speeches and web sites.

One of the most telling observations about the character of people is how they deal with their enemies. When we are put under pressure by being challenged and questioned, then our real character and personality is revealed that might easily be hidden when everything is under control.

The flawless character of Muhammad is often used as evidence for him being the prophet of God and his message, the Qur'an, to be the very word of God.

This page will provide you with source material and our conclusions so that you can read and make your own evaluation and informed decision what you will believe about this historically very important person who greatly influenced our world for the better or worse.

The following are names of people whose execution was suggested, requested or ordered by Muhammad. Many of them were assassinated, some got away for reasons of unforeseen circumstances. But deeds are judged by intention and the intention or request for assassination is serious in itself.

There are also acceptable judgements by Muhammad after a proper trial. It might help to point those out for contrast and to better understand what exactly is reprehensible in the other cases.



http://www.islamic-paths.org/Home/English/Muhammad/Book/Biography/Chapter_25.htm

Chapter 25:
Expulsion of Jews from Medinah

The Makkans were preparing themselves against the Muslims for a greater battle. The adversaries of Islam in Madinah set out to malign the Muslims at the same time through satire carried out by poets. The Arabs satiric poetry was worse to bear than a sword cut or spear wound. One such Medinite poet was Ka’b bin Al Ashraf, who went to Makkah, stayed there four months and after instigating the Makkans against the Prophet (may Allah bless him and grant him peace) returned to Madinah. On his return he used to recite his venomous poetry at public places of Madinah. He also incited other people to recite aloud his verses after him.

A woman Asma Bint Marwan was also among such poets. Her satiric verses were against the Muslims, the Prophet (may Allah bless him and grant him peace), the Holy Qur’an, Jibril and Allah. Those verses greatly irritated Muslims. The Prophet (may Allah bless him and grant him peace) was also quite discomforted by her poetry. He was an extremely tolerant and a patient person, therefore he did not take action against her. In Surah Al-Asr is mentioned:

1.
By (the Token of)
Time (through the Ages),
2.
Verily Man, Is in loss,
3.
Except such as have Faith,
And do righteous deeds,
And (join together)
In the mutual teaching
Of Truth, and of
Patience and Constancy.
(Surah Al’Asr)

In the Holy Qur’an, patience and fortitude have been mentioned several times and each time Allah has instructed people not to let fortitude and patience be lost. The Prophet (may Allah bless him and grant him peace) himself was a glorious example of patience. However, the ordinary Muslims could not hear such poetry directed against their Prophet (may Allah bless him and grant him peace) and their religion. They were greatly hurt since they were witnessing these poets openly blaspheming and airing lampoonery against their Prophet (may Allah bless him and grant him peace) and Allah. The Muslims could have tolerated such attacks against themselves but it was too trying to bear such insulting remarks against the Prophet (may Allah bless him and grant him peace) and Allah. One day, a blind Muslim (Umain bin Awf) entered the house of Asma Bint Marwan and stabbed her to death.

The next day the people were greatly surprised to know that she has been stabbed by Umair bin Awf as the task appeared impossible for a blind man. He was among her near relations and had lived there for years. He was well familiar with every nook and corner of her house, her habits and the place where she slept.

The news quickly spread in Madinah. The Prophet (may Allah bless him and grant him peace) heard the news in the Mosque. When that blind man came to the Mosque, the Prophet (may Allah bless him and grant him peace) inquired, "Is it you who has killed her?"

He replied, "Yes! O Prophet (may Allah bless him and grant him peace) of Allah! I have killed her last night and I am not least ashamed of it".

The Prophet (may Allah bless him and grant him peace) was saddened as he hated bloodshed. He was also pained to know that anti-Islamic elements were taking undue advantage of the patience of the Muslims. They were instigating them to take measures against their will. The Prophet (may Allah bless him and grant him peace) was helpless to interfere in matters regarding Asma’s murder: as according to the pact of Madinah, each tribe was autonomous in its internal affairs. When the murderer and the murdered belonged to the same tribe, intrusion by another person was undesirable. The punishment could only be imposed by their tribe.

Ka’b bin Ashraf was killed by a Muslim named Abu Naila and again the murdered and the murderer belonged to the same tribe. Another such poet Abu A’fk was also killed by a Muslim (Salim bin Umair) of his tribe.

In some historic books, these men have been mentioned as: Umair bin Au’f who killed Asma Bint Marwan, Sa’lim bin Umair, who killed Abu A’fk and Abu Naila, who killed Ka’b bin Ashraf.

In spite of these killings, satiric poetry continued. However, this time, the Jews also joined hands with these poets.

The Prophet (may Allah bless him and grant him peace) advised the Jews to abstain from vexation and reminded them of their bondage by Madinah pact, which required them not to ally with the enemies of the Muslims. The Prophet (may Allah bless him and grant him peace) held a meeting with the chieftain of "Zargar" tribe to improve the ties between the Muslims and the Jews.

The Jews were separated by three occupations. One took to agriculture, the other to goldsmithry and the third lived by tanning of hides.

In Islamic history, they have also been named as: Banu Qareedah, Banu Nazir and Banu Qaneqah. Banu Qareedah was the most powerful and the richest. Most of its people earned through goldsmithry. It was in the knowledge of the chieftain of Jews that an army of many thousand was going to ravage the Muslims. He met the Prophet (may Allah bless him and grant him peace) with indifference. He was among those who had contrived against the Muslims in case of their invasion by the Makkans. The Prophet (may Allah bless him and grant him peace) reminded him about the pact and said that observance of law was the same for everyone. He also pointed out that the Muslims had not violated the pact, yet the Jews had been very active against them through their sarcastic poetry. The Muslim tolerance was being taken for cowardice; although that was not the case. The Muslims had proved in the battle of Badr that they were not afraid of anyone. They did not want to strain the relations between the Muslims and the Jews by any vengeful measures. It was desirable that the Jews stopped teasing the Muslims and abide by the terms of "Methaq-e-Madinah".

The chieftain rudely replied, "O Abul Qasim! Battle of Badr had made you and your people arrogant and they have started believing you will be victorious in every battle! You are unaware that you fought with your kind and have not fought with the Jews. You do not know how valiant the Jews are".

The Prophet (may Allah bless him and grant him peace) replied with great forbearance, "We do not want to fight with you, rather we want to maintain good ties with you. I know about the approaching army, therefore you do not want to side with us but the least you can do is to stay neutral". The Jews had so many expectations from the Kufar of Makkah that their chieftain did not even promise to stay neutral. He said that it depended upon the conduct of the Muslims. If their attitude was satisfactory, they would remain neutral.

While the Muslims were observing an amiable and tolerant attitude, an ugly incident occurred. One day when a Muslim girl was passing through the market of goldsmiths, some Jewish boys encircled and started to tease her. They later tried to dis-honour her. A Jew stepped out of a nearby shop and tied the edge of her dress to a post. When she tried to run away, the edge of her dress was torn and some part of her body became exposed.

A Muslim was passing by. He saw this happening. He was quite infuriated by this insult. He hit the Jew on the head. The other Jews pounced upon him and killed him. The Muslims demanded blood-money from the Qaneqah tribe, but they refused. Such refusal meant declaration of battle. All the Jewish tribesmen including seven hundred warriors entrenched themselves in their fortress like houses. They were not afraid of the Muslims as they were comforted by the approaching army led by Abu Sufyan.

The Muslims surrounded the colony of the goldsmiths for two weeks. Meanwhile no-one from the Muslims or the Jews was injured. After two weeks, the Jews received the news that the Makkan army had not even moved out of Makkah, let alone reach Madinah. Hence they had to surrender. The Prophet (may Allah bless him and grant him peace) always showed clemency towards the subdued, therefore he took nothing except weapons from them and left it to their will either to come into Faith or to leave Madinah forever.

The Prophet (may Allah bless him and grant him peace) also allowed them to take with them whatever they liked. The Jews took everything with them, sparing not even doors and windows of their houses. On leaving Madinah, they were divided in two groups. One left southwards to join the army of the Kufar to annihilate the Muslims. The other group set off towards one of the Jewish cities of Arabia.

Although the expulsion of Jews from Madinah had lessened the number of anti-Islamic elements still the remaining number of the Jews was quite great. The Quraysh of Makkah also suffered loss by this Jewish exile, as they were deprived of those seven hundred Jewish warriors who could have joined them for the attack on Madinah.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

The Root of Terrorism a la Islamic style


Part Four
http://www.prophetofdoom.net/rootofterrorism_part4.doc

Abul Kasem

e-mail: abul88@hotmail.com

[A cautionary note: This essay is a twenty parts series; its content may be deemed offensive to some readers. The author will not be responsible in the event any reader feels anger, umbrage, agitated, distraught and/or derided after reading this serial. You have been forewarned. Read at your own risk.]

‘Defined in Psychological terms, a fanatic is a man who consciously overcompensates a secret doubt’---Aldous Huxley (1894-1963)1

Terror Ten


The Murder of Asma bt. Marwan at Medina by Umayr b. Adiy al-Khatmi —March, 624CE

Immediately after his return from the victory at Badr, Muhammad felt strong enough to put a halt to his critics who were displeased that his arrival at Medina, along with his horde of marauding Jihadists, had caused fear and serious divisions among the Medinites. Because the Jews possessed great wealth, many were greatly disturbed at the prospect of a militarily strong army of Muslims and feared that they might be Muhammad’s next victims. During those days, the most successful method of hurling epithets and criticisms at opponents was through poems. Therefore, poets in those days were what journalists are today. One such poetess was Asma bint Marwan. She belonged to the B. Aws and did not hide her dislike for Islam. She was married to Yazid b. Zayd, a man of Banu Khatma and had five sons and a suckling infant. Some authors suggest that her father was a Jew. After the Badr war she composed some satirical poems. The verses spread from mouth to mouth and finally reached the ears of the Muslims and they were greatly offended. Muhammad could not endure satire or vituperation.2 Therefore, an incensed Muhammad decided that it was time to get rid of her.

In his mosque, at night, Muhammad sought a volunteer to assassinate Asma bt. Marwan. A blind man, Umayr b. Adiy al-Khatmi, belonging to the same tribe as Asma’s husband (ie Banu Khatma) stood up to complete the job. In the dead of night he crept into her apartment. Her little children then surrounded Asma while she slept. Hugging her bosom was her infant, suckling her breast. The blind man, feeling stealthily with his hand, removed the infant from her breast and plunged his sword in her belly with such a force that it passed through her back. This severe blow killed Asma on the spot. It was just five days prior to the end of the month of the sacred month of fasting, Ramadan, when Muslims are not supposed to shed blood.3

The morning after murdering Asma, the killer Umayr went to pray in the mosque while Muhammad was there. Muhammad was quite anxious to learn if the mission of Umayr was a success or not. He said to Umayr the killer, “Have you slain the daughter of Marwan?” Commenting on this Ibn S’ad 4 writes, “This was the word that was first heard from the Apostle of Allah, may Allah bless him.” When Umayr replied that the job had been carried out with success, Muhammad said, “You have helped God and His apostle, O ‘Umayr!’ When Umayr asked if he would have to bear any evil consequences, the apostle said, “Two goats won’t butt their heads about her.”5 Muhammad then praised Umayr in front of all gathered for prayer for his act of murder, and Umayr went back to his people. (Note: Some biographers suggest that Omayr was Asma’s former husband). Five days later, the Muslims celebrated the first Eid (the end of fasting)!

When Omayr, the killer returned to Upper Medina, he passed the sons of Asma who were burying their slain mother. They accused Umayr of murdering their mother. Without hesitation, Umayr admitted the accusation boastfully and threatened to kill the whole family if they dared to repeat the satires their mother had composed deriding the Prophet of mercy. This threat of terror worked wonderfully. The entire tribe of Asma’s husband (i.e., Banu Khatma) who secretly hated Islam, now openly professed their adherence just to save their lives. Ibn Ishak writes, ‘That was the first day that Islam became powerful among B. Khatma. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam.’6

Muhammad and his followers were now convinced that terror, plunder, political murder do indeed work for Islam.


Terror Eleven

The Murder of Abu Afak at Medina by Salim b. ‘Umayr—April, 624CE

Abu Afak, a Jew of Medina was a very old man, about 120 years old. He was active in the opposition of Muhammad’s religion. He too, composed some satirical verses that annoyed the Muslims. One month after his victory at Badr, Muhammad showed his limit of tolerance to his intellectual opposition by expressing his wish to eliminate this old man. At his mosque, the apostle of Allah sought the service of a volunteer killer saying, ‘Who will deal with this rascal for me?’7 A convert by the name of Salim b.‘Umayr, brother of B. ‘Amr b.’Auf from the B. Amr tribe came forward to do the job. He killed Abu Afak with one blow of his sword when the latter slept outside his house. (Some say that Abu Afak was murdered first, then Asma). Ibn S’ad describes this gruesome murder in this way:

“He waited for an opportunity until a hot night came, and Abu ‘Afak slept in an open place. Salim b. ‘Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people, who were his followers rushed him, took him to his house and interred him.”8

This perfidious murder alarmed all those in Medina who did not like Muhammad and his religion. The Jews were utterly terrified.


Terror Twelve

The Affair of al-Sawiq at Qarkarat al-Qudr by Muhammad—April, 624CE

This operation was a small reconnaissance by the Quraysh to gauge the strength and preparedness of Muhammad to launch further attacks on the Meccans. After suffering the ignominious defeat at Badr II at the hands of the emerging force of the Islamic Jihadists, Abu Sufyan b Harb, the Quraysh leader, vowed not to touch women until he had destroyed the tribes of al-Aws and al-Khazraj.9 He gathered two hundred mounted followers, took the eastern road through the Nejd and secretly arrived, by night, at the settlement of B. Nadir, a Jewish tribe. However, the Jewish chief Huwey refused him admission to the Jewish quarters. So Abu Sufyan took refuge with Sallam b. Mishkan (also known as Abu Rafi), another leading man of B. Nadir Jews. Sallam offered Abu Sufyan’s party a hospitable welcome at night, furnishing Abu Sufyan with the intelligence regarding Medina. At dawn, Abu Sufyan moved forward stealthily and arrived at the corn fields and palm gardens of Urayd, a place about two or three miles to the north-east of Medina. He burnt these farms and killed two farmers there. Then he returned to Mecca. Meanwhile, the news spread in Medina and the Muslims were alarmed. Muhammad followed in hot pursuit the Abu Sufyan’s army and went as far as Qarkarat al-Qudr. However, it was a fruitless pursuit. The Muslims collected some of the provisions thrown away by the Quraysh men on their return journey to Mecca to lighten the burden on their horses. The Muslims brought back this provision that was mostly barley, and as such, it is called the affair of Sawiq.


Terror Thirteen

Raid at Qarkarat al-Qudr Against the Ghatafan and Banu Sulaym led by Muhammad—May, 624CE

This expedition was taken against the nomad tribes of Sulaym and Ghatafan who inhabited the plains of Nejd, to the east of Medina. These tribes belonged to the same stock of the Quraysh and were probably incited by Abu Sufyan to commit a plunder upon Medina. Muhammad came to learn about this impending attack through intelligence. So, he hastened to surprise them. He took two hundred men and reached Qarkarat al-Qudr but found the place deserted except for a herd of five hundred camels under the charge of a single boy. Muhammad took the five hundred camels as booty10 and divided them amongst his men taking one-fifth for himself as per Islamic rule on plunder. (How much one camel is worth? My guess is about US $300 each. So this plunder was about US $150,000.) That meant that from this raid he took one hundred camels (i.e., equivalent US $30,000) for himself. Other Jihadists received two camels each.11 The camel boy was taken as a captive but was released after he accepted Islam. Muhammad, after leading this raid, stayed at Qarkarat al-Qudr for three nights and returned to Medina without any fight. After returning to Medina he accepted all ransoms for the Quraysh prisoners from the Badr II war.12 This handsome ransom from the Quraysh captives and the camels from the Qarkarat al-Qudr plunder, made him quite rich indeed in a very short time, thus alleviating (at least temporarily) his and his followers immediate pecuniary hardship. There was now a convincing reason to stick to Islam if one wanted to benefit materially! Nonetheless, this booty was not ample to satisfy the enormous appetite for wealth by the newly recruited Jihadists. Muhammad was now looking forward to far more booty that he knew very well only the Jews in Medina could supply. Feeling a sense of physical strength from his fanatical followers, he was eagerly waiting for an opportunity to lay siege on the Jews and grab their land and property. Very soon, such an opportunity came up.


Terror Fourteen

The Ethnic Cleansing of Banu Quaynuqa Jews from Medina by Muhammad—July, 624CE

As written previously, with the decisive victory at Badr II and after the assassination of most of his intellectual critics at Medina, Muhammad quickly realized that it was time to prove ‘might is right.’ He knew rather well, that the only people who stood as a stumbling block to his dream of establishing his and his Allah’s authority in Medina were the Jews. These Jews were mostly successful owners of orchards on the outskirts of Medina. Many of them were artisans, craftsmen, jewelers and merchants. They were a wealthy, prosperous community, living in their fortified quarters on the suburbs of Medina in harmony with the populace of Medina city. The most prominent among these Jews were the Banu Quaynuqa, Banu Nadir and Banu Qurayza. When Muhammad migrated to Medina, these Jewish clans made a covenant with him to live in tranquility and harmony and to aid him should any attack fall on him. Nonetheless, his victory at Badr II and his brutal killing of many Meccan polytheists unnerved the Jews and they feared an attack on them any time. And they were absolutely correct. Muhammad was now in a mood to renounce all his treaties with the Jews, plunder them, and siege their fertile, productive land and their exquisite wealth. In fact, Gabriel brought the decree (8:5 from Allah that he (Muhammad) was free to break the treaty with the Jews. With Allah on his side, Muhammad started to threaten the B. Qaynuqa Jews with the consequence of Badr II unless they accepted Islam. B. Qaynuqa Jews were the weakest of all the Jewish tribes in Medina.13 This is what the prophet of ‘religious tolerance’ told the B. Qaynuqa Jews in their market:

“O Jews, beware lest God bring on you the like of the retribution which he brought on Quraysh. Accept Islam, for you know that I am a prophet sent by God. You will find this in your scriptures and in God’s covenant with you.”14

Hearing Muhammad’s harangue, the B. Qaynuqa Jews retaliated by ignoring his plea for Islam and challenged Muhammad to face them militarily. This is what they replied to Muhammad:

“Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!”15

Then Muhammad demanded Jizya tax from the Jews but the Jews disparaged Muhammad by saying that His Allah was poor. An angry Allah, in verse 3:181, immediately promised His retribution to the Jews.16

The show of defiance was a fatal error on the part of B. Qaynuqa; for, this display of insolence by the Jews was good enough reason for Muhammad and his over-eager, booty-hungry Jihadists to wait to conduct an attack on them. Allah also revealed verse 3:12, 13 assuring Muhammad of his victory against the Jews. In addition, the Muslims also complained of sowing discord between the B. Aws and B. Khazraj by the Jews by narrating the battle of Buath in which these two tribes fought fiercely. It was during this time that Allah forbade, in verse 5:57, to engage in friendship by the Muslims with the Jews and the Christians.17 While this hostility between the Muslims and the Jews was simmering, an incident took place that gave Muhammad the opportunity he was patiently waiting for to wage an attack on the Jews. The incident was as follows:

An Arab girl, married to a Muslim convert of Medina went to the Jewish shop of a goldsmith in the market place of Qaynuqa. While waiting for some ornaments, she sat down. A silly neighbor secretly pinned the lower hem of her skirt. When she arose, the awkward expose made everyone laugh. She screamed with shame. A passing Muslim witnessed the incident and killed the offending Jew. The brother of the Jew then killed the Muslim. The family of the murdered Muslim then appealed to the converts of Medina to take revenge.

The skirmish now became general and Muhammad made no attempt to mitigate the situation, nor did he try to bring the offending parties to justice. He immediately gathered his followers under the white banner in the hand of Hamzah and marched forward to attack the Jewish tribe. The Jews took shelter in their fortified apartments. So Muhammad laid siege and a full blockade was imposed. The siege lasted for fifteen days. The Jews were expecting help from their Khazraj allies. But the help did not come. So, the desperate B. Qaynuqa Jews had no choice but to surrender to Muhammad. Their hands were tied behind their backs and preparations were made for their execution. At this time, Abd Allah ibn Ubayy, the Khazarite and a new convert to Islam, (he was the nemesis of Muhammad at Medina, Muhammad calling him a hypocrite) intervened. He could not stand that his old faithful allies would be massacred in cold blood. He begged Muhammad for mercy, but Muhammad turned his face away. Abd Allah persisted. Finally, Muhammad yielded and let the prisoners escape execution. He then cursed the Jews and Abd Allah ibn Ubay with Allah’s punishment. Then Muhammad ordered the Jews of B. Qaynuqa to leave Medina within three days.18 They were led to exile by Ubadah b. al-Samit ibn Samit, one of the Khazarite leaders to as far as Dhubab. Then the Jews proceeded to Wadi al-Qura. There they got assistance from the Jewish inhabitants with carriage until they reached Adriat, a territory in Syria where they settled permanently.

Thus, the B. Qaynuqa Jews surrendered their arms and jewel-making machinery and were exiled from Medina. In this connection, Tabari writes: “Allah gave their property as booty to his Messenger and the Muslims. The Banu Qaynuqa did not have any land, as they were goldsmiths. The messenger of God took many weapons belonging to them and the tools of their trade.”

Thanks to Allah’s permission for booty and plunder, Muhammad and the formerly indigent Muslims were really on their way to become wealthy residents of Medina.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

About the killing of the Jews of Banu Qurayza in Medina:

http://www.islamic-paths.org/Home/English/Muhammad/Book/Millennium_Biography/Chapter_089.htm

It was noon, the obligatory prayer had been offered and the believers began to disperse. Not long after the prayer, Angel Gabriel came to the Prophet (sa) dressed in fine clothes. Upon his head he wore a turban of silver and gold brocade; the mule he rode was adorned with a saddle of velvet brocade. After the greeting, Gabriel asked the Prophet (sa) if he had laid down his arms, then informed him that the angels had not laid down theirs. He told him that he was on his way to cause the souls of the Krayzah to tremble in fear, then he told the Prophet (sa) that Allah, the Exalted, had sent him to deliver the command that he should retaliate against treachery of the Krayzah.
THE SIEGE

Prophet Muhammad (sa) called upon his three thousand strong army to reassemble and informed them of the Command of Allah. The Messenger of Allah (sa) gave Ali the standard and instructed his followers not to offer the afternoon prayer until they reached the outlying fortresses of the Krayzah. However, Sa’ad who had been severely injured during the battle was not to accompany them but to remain behind in the tent that had, by the instruction of the Prophet (sa), been pitched inside the Mosque so that he could be near him. Just before sunset, the Muslims surrounded the fortresses and terror struck deep in the hearts of its inhabitants. The position remained unchanged for twenty-five nights until at last the Krayzah sent a message to the Prophet (sa) requesting Abu Lubabah, a tribesman from Aws with whom they had a long association, be allowed to consult with them. The Prophet (sa) agreed and Abu Lubabah went to the fortresses accompanied by several other companions who remained outside. As the doors to the fortress opened, Abu Lubabah was overcome by the plight of women and children crying and his heart softened toward them. For a brief moment, the fact that the Krayzah had betrayed the Prophet (sa) and had been willing to kill Muslims, including himself, slipped from his mind. It was almost like old times and together he and some of their elders climbed five flights of stairs to a room where they sat down to discuss the matter. After the usual pleasantries, the Krayzah asked whether or not he thought they should surrender, he told them that they should, but at the same time pointed to his throat indicating that they would be put to death. Suddenly, Abu Lubabah was jolted back to reality and horror stricken by his action and cried out with a verse from the Koran:

".. to You we turn, and to You is the arrival.” Koran Ch.60:4

Meanwhile, outside the fortresses, Abu Lubabah's companions awaited his return, however, such was his deep shame and regret that he left the fortress by another entrance and returned to Medina alone. Upon reaching Medina, Abu Lubabah tied himself to a pillar in the Mosque saying that he would not move from it until Allah relented towards him. He remained tied to the pillar for either ten or fifteen days, only being released by his daughter when the time for prayer arrived. Prophet Muhammad (sa) waited patiently for his return, but not long after Abu Lubabah had tied himself to the pillar news of what transpired reach him. The Prophet (sa) told his companions that if he had come to him, he would have supplicated to Allah for his forgiveness, but as he had chosen this course of action there was nothing he could do until Allah pardoned him.

THE DILEMMA OF THE KRAYZAH

Amongst the Krayzah were several whose only barrier to their acceptance of the Prophet (sa) was that he was not a Jew. Ka'b now went to them and suggested that they accept the Prophet (sa) and thereby save themselves as well as their property. However, they refused saying that the preferred death and would accept nothing else other than the Torah and the Law of Moses, peace be upon him. Ka'b was a resourceful man, and suggested several other solutions, but all proved unacceptable to his fellow tribesmen. Amr, Su'ads son, had been against breaking the pact right from the start and openly declared that he would not take part in its breaking. He now offered his fellow Jews a solution, but said he was unsure whether or not the Prophet (sa) would accept it. Amr suggested that they offer the Prophet (sa) a form of tax in exchange for their freedom. Like Ka'bs suggestions his was also rejected. That night, Amr left the fortress alone and made his way to Medina where he spent the night in the Mosque. What happened to him afterwards is unknown, however, the Messenger of Allah (sa) told his companions that Amr was a man whom Allah saved on account of his loyalty. Sometime before the siege, the three sons of Hadl, who was the brother of Krayzah himself, had come to visit relatives in the fortresses. They had been students of the elderly Syrian Jew, the son of Hayyaban, who had spoken so many times of the signs that would announce the coming the a new Prophet (sa). They remembered well his words and reminded their fellow Jews with them, but as before, their words fell on deaf ears. When they realized they would never convince them they decided to slip away in the still of the night and embrace Islam. As they left the fortress they told the Muslim guards of their intent and were guided to the camp. There was yet another person who left the fortresses, his name was Rifa'ah, Samawal's son. With stealth he managed to escape from the fortress unnoticed and slipped through the Muslim guards to the house of Salma, the daughter of Kays. Salma was the half sister of the Prophet's mother, Lady Aminah, who had married into the tribe of Khazraj, and it was there in her house that he embraced Islam.

THE END OF THE SIEGE

The next morning the Krayzah decided to surrender and opened the doors to the fortresses. The women and children were separated from the menfolk, taken to one sector of the camp and placed under the supervision of Abdullah, Salaam's son, who had once been their rabbi. In the meantime, the men's hands were tied behind their backs and led away to a different sector of the camp. The companions went inside the fortresses and brought out the spoils of war which were piled high outside the walls. Amongst the spoils was a plentiful supply of wine and fermented date juice, all were poured away, for Allah had forbidden Muslims to consume intoxicants.

THE REQUEST OF SA’AD, MU’ADHS SONS TRIBE

Many years before Islam, the Sa’ad, Mu’adhs son’s tribe established deep ties with the tribe of Krayzah and on that account they now went to the Prophet (sa) to ask him to extend the same kind of leniency he had shown to the tribe of Kaynuka, former allies of the Khazraj, two years before. The Prophet (sa) listened to them and asked if they would be satisfied if one of their own pronounced judgment upon their former allies and they accepted. The person the Prophet (sa) chose to pass judgment on the Krayzah was their chieftain, Sa’ad, Mu'adhs son and so some of the companions returned to Medina to fetch him and found him being attended to in the Mosque by Rufaydah, a lady from the tribe of Aslam. A mule was prepared for Sa’ad and the party set off for the fortresses. During the course of the ride, Sa’ads companions told him that he was to pass judgment on their former allies and asked him to treat them well on that account. Sa’ad was not a person to let emotion interfere with justice. He had witnessed with his own eyes how those that had been taken captive at Badr and allowed to ransom themselves had ridden against them at Uhud, and yet again their treachery during the recent encounter. He was also aware of the tribe of Nadir's incitement of the Koraysh to take up arms against the Muslims, and seen how the Krayzah had been ready to follow the lead of their peers and broken their pact with the Prophet (sa). As Sa’ad approached the camp, the Prophet (sa) saw him and out of respect for Sa’ad said: “Stand up for your master” and told the tribesmen to greet their chieftain, which they did. Without wasting time, they approached Sa’ad saying, "Father of Amr, the Messenger of Allah (sa) has appointed you to judge our former allies." Sa’ad asked them to swear by Allah that they would accept his judgment, and this they did. The Prophet (sa) told Sa’ad that his judgment would also be binding upon himself. Then, Sa’ad proceeded to pronounce judgment saying, "It is my judgment that the men shall be killed, and the women and children taken captive." The Prophet (sa) turned to Sa’ad and said, "You have judged with the judgement of Allah from above the seven heavens." Shortly after, the women and children were escorted into the City. That night, the men of the Krayzah spent their time reciting the Torah and supporting one another in their decision. None, on account of racial pride, had the slightest wish to embrace Islam, and as they had done so many times before with the full support of their wives said that death was better for them than embracing Islam. The next morning trenches were dug in the market place and all except one of the Krayzah men were put to death. Huyay, who had once plotted to murder the Prophet (sa), then incited the Koraysh to rise up against him was also put to death with them. The only man to be spared was Zabir, Bata's son, an elderly man whose hatred of the Prophet (sa) and Islam was well known. His fate was yet to be determined because he had once spared the life of a Muslim named Thabit, Kays son, so Zabir was taken to Medina where he was lodged with the women and children. Although the women had strongly upheld the declaration of their husbands that they preferred death rather than embracing Islam, cries of grief and anger filled the air as Zabir told the women of the fate of their men. Zabir tried to quieten them but told them that if there had been any good in their men they would have been saved, then he urged the widows to seek refuge in their religion. Thabit went to the Prophet (sa) to ask him to spare the life of Zabir whereupon the Prophet (sa) granted his request. When Thabit told Zabir of his reprieve all Zabir would say was, "What is there left in life for an old man without a wife or children!" So Thabit went to the Prophet (sa) again and told him what Zabir said, so the Prophet (sa) mercifully told him to return his wife and children to him. Zabir was still unthankful and asked Thabit, "Is it possible for a family to survive without property?" Once again Thabit went to the Prophet (sa) and told him of Zabir's request and the Prophet (sa) ordered Zabir's that with the exception of his weapons and armor that all of his property be returned to him. Zabir’s hatred of Islam had blinded him to the mercy and generosity now offered and so he went to Thabit yet again saying, "By Allah, I ask you Thabit, by your indebtedness to me that I should join my people. They are gone and there is no good left in life." At first Thabit did not take him seriously, but when Zabir insisted, his request was granted. As for Zabir's wife and children, the Prophet’s mercy towards them still prevailed and they were freed under the protection of Thabit and retained their possessions. The captives were given to the believers who took part in the siege. Many were ransomed by their fellow tribesmen from Nadir and returned to live with them in Khybar. The Prophet took into his household, Rayhanah, who had married into the tribe of Krayzah from the tribe of Nadir. Rayhanah was housed with the Prophet's maternal aunt Salma. At first she opposed Islam, but as time went by her fellow Jews that had converted to Islam spoke to her about it and the veil was lifted from her heart. When Rayhanah embraced Islam the glad tidings were taken straight away to the Prophet (sa) who immediately set her free.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[CroMagnon]

see also:

Islam started with killing, genocide & ethnic cleansing
http://muslim-quotes.netfirms.com/islamstart.html

[Frodo Baggins]

http://www.annaqed.com/english/is/silencing_the_opponents_is_an_islamic_tradition.html

MUHAMMAD AND THE DEATH OF ASMA BINT MARWAN
by Silas

INTRODUCTION

After Muhammad came to Yathrib he began to grow in power. However, a number of people, both Jew and Arab, opposed him. Muhammad began to silence his opposition by various means. One of these means was to have them murdered.

Muhammad did have a number of enemies and critics, some were dangerous, others were ordinary people who lived in the area and thought nil of Muhammad. Unfortunately for them, they spoke their minds.

One by one, they were silenced. Through treaties, intrigue, or outright terror, Muhammad gained power in Medina. Eventually, he became the area’s master. He knew his followers loved him, and would die for him. They were at his disposal and at times used them to do his bidding.

-------------------------------------------------------------------------------

PRESENTATION OF ISLAMIC SOURCES

(NOTE: MY COMMENTS WILL BE IN [ ] TYPE BRACKETS. NOTES BY THE TRANSLATORS OF THE TEXTS WILL BE IN { } BRACKETS.)

FROM THE SIRAT RASUL ALLAH, by Ibn Ishaq (A. Guilaume's translation "The Life of Muhammad") page 675, 676.

"UMAYR B. ADIYY'S JOURNEY TO KILL ASMA D. MARWAN

"She was of B. Umayyya b. Zayd. When Abu Afak had been killed she displayed disaffection. Abdullah b. al-Harith b. Al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:

"I despise B. Malik and al-Nabit

and Auf and B. al-Khazraj.

You obey a stranger who is none of yours,

One not of Murad or Madhhij. {1}

Do you expect good from him after the killing of your chiefs

Like a hungry man waiting for a cook's broth?

Is there no man of pride who would attack him by surprise

And cut off the hopes of those who expect aught from him?"

Hassan b. Thabit answered her:

"Banu Wa'il and B. Waqif and Khatma

Are inferior to B. al-Khazrahj.

When she called for folly woe to her in her weeping,

For death is coming.

She stirred up a man of glorious origin,

Noble in his going out and in his coming in.

Before midnight he dyed her in her blood

And incurred no guilt thereby."

When the apostle heard what she had said he said, "Who will rid me of Marwan's daughter?" Umayr b. Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he [Muhammad] said, "You have helped God and His apostle, O Umayr!" When he asked if he would have to bear any evil consequences the apostle said, "Two goats won't butt their heads about her", so Umayr went back to his people.

Now there was a great commotion among B. Khatma that day about the affair of bint [girl] Marwan. She had five sons, and when Umayr went to them from the apostle he said, "I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting." That was the first day Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was Umayr b. Adiy who was called the "Reader", and Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam."

{1} The note reads "Two tribes of Yamani origin."

[END OF IBN ISHAQ QUOTE]

FROM IBN SA'D'S "KITAB AL-TABAQAT AL-KABIR", translated by S. Moinul Haq, volume 2, page 31.

"SARIYYAH OF UMAYR IBN ADI"

Then (occurred) the sariyyah of Umayr ibn adi Ibn Kharashah al-Khatmi against Asma Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. Asma was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him Umayr, "basir" (the seeing).

[END OF IBN SA'D QUOTE]

-----------------------------------------------------------------------------

CORROBORATING WRITINGS

In "23 Years; A Study of the Prophetic Career of Mohammad", by Ali Dashti, (Mazda Press, 1994), Dashti also references the murders of Abu Afak and Asma b. Marwan. He wrote (page 100):

"Abu Afak, a man of great age (reputedly 120 years) was killed because he lampooned Mohammad. The deed was done by Salem b. 'Omayr at the behest of the Prophet, who had asked, "Who will deal with this rascal for me?" The killing of such an old man moved a poetess, Asma b. Marwan, to compose disrespectful verses about the Prophet, and she too was assassinated."

------------------------------------------------------------------------------

DISCUSSION

Let's sum this up and put it in perspective.

Muhammad had Abu Afak murdered. Asma b. Marwan spoke out against Muhammad for having the old man murdered. She encouraged her fellow tribesmen to take action against the murderer. When Muhammad heard of what she had said, he continued his killing spree and had her murdered.

How much of a threat was she to Muhammad? In all likely-hood, she would have great difficulty in attacking Muhammad herself. She needed men to stand up to Muhammad. Look deeper at the event and examine the context of Asma's relationship to her tribe.

1) First of all, her tribe was not under Muhammad's rule. Perhaps they had a treaty with Muhammad, perhaps not. Either way, this women was free to speak her mind. If a treaty existed, and she was out of line, Muhammad could have complained to her tribe's leaders, and they could have commanded her to be silent.

2) What's more noteworthy about this event is that after she was murdered, Muhammad said "Two goats won't butt their head about her", meaning no one will care about her death. (Well except her children and her family).

Also note, that there were already people from her tribe who had become Muslims. Certainly these people were not going to listen to her.

The point is this: if no one really cared about her being murdered, then no one really cared about what she had to say. Her people also knew about Muhammad having Abu Afak murdered, and they didn't seem to care about that either. Even in that light, no one would take her serious enough to listen to her urgings to murder Muhammad, who was the leader of a powerful group of people. None of her people were willing to put their lives on the line for her words.

The bottom line is this: Asma b. Marwan was not a legitimate threat to Muhammad.

-----------------------------------------------------------------------------

Let's explore a similar example. Throughout the Mideast, there are Muslims who call America the Great Satan. These Muslims have called for the violent destruction of America. Frequently great crowds have gathered to chant "death to America, death to Reagan, or Bush, Clinton, or ???". Now, if America, or Reagan, or Bush, etc. were to use Muhammad's standards, they would engage in killing quite a few Arabs. But we know that the chanting of a crowd of hot-heads does not justify the use of violence against them. There are better ways of dealing with critics and criticisms. Frequently, in the passion of youth, people do and say things they don't intend to act out, or are not able to carry out.

So why then did Muhammad really request Asma's murder?

Try multiple choice:

a) Muhammad believed that she constituted a legitimate threat to himself, so he ordered her murdered

b) Muhammad was bothered by her words, and wanted her silenced

c) God told Muhammad to have this woman murdered

Obviously, the only real choice is b. She didn't scare him, she was not the leader of her tribe, and she had little or no influence. She was little more than a nuisance to him. If God told Muhammad to go and kill her, Muhammad would have claimed to have a revelation like "Oh Muslims, Allah says to go and kill Asma b. Marwan". And it would have happened immediately. If that was the case then Muslims would have attacked her in force in the daylight.

The only conclusion is that Asma challenged Muhammad’s ego and actions. This troubled Muhammad and he wanted her silenced.

-----------------------------------------------------------------------------

ADDITIONAL OBSERVATIONS

1) What alarms me the most about Islam is its disposition to violence and use of violence as a standard of God's will.

Umayr is a perfect example of this. Here is a Muslim man, a friend of Muhammad's, acting upon Muhammad's request and going into a woman's home under the cover of night. He comes upon the women, sleeping in her bed with her child, and murders her by plunging a sword through her body.

Afterwards, Muhammad tells the man that he has "helped God and his apostle". If Allah were really threatened by this woman, I think He could have killed her Himself, don't you? Does God need men to sneak around in the night and murder sleeping women?

2) Further, what kind of religion is Islam really? Soon after Umayr murdered Asma, he went to her family and mocked them! He was laughing in their faces that he had murdered their mother and that they were powerless to do anything about it! Here is the quote again:

"She had five sons, and when Umayr went to them from the apostle he said, "I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting."

3) I also have to criticize the non-Muslim Arabs in Muhammad's time. They did lack a sense of the value of human life. Here one of their own woman was murdered, and instead of being appalled, they began to convert to Islam because they "saw the power of Islam".

4) Finally, similar to observation #1, look at the power of Islam. Here is the quote:

"That was the first day Islam became powerful among B. Khatma..... The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam."

So then, the power of Islam is to go about and murder sleeping women in the night, and get away with it?

Does "might make right" ring true in Islam? Is it "he who has the biggest sword is from Allah?

The only people I know who respect that kind of power are criminals, Mafia type people who also go in the night and murder people while they sleep.

-----------------------------------------------------------------------------

QUESTIONS

1) What kind of a man was Muhammad? Did he really need to ask his men to murder a mother of five, a women who was no legitimate threat to him?.

2) Why couldn't Muhammad murder her himself? Why is it that every time Muhammad wanted someone killed, he always got someone else to do his killing?

3) Look at this dark side of Islam. This is the Islam Muhammad practiced. When the founder of a religion has to have powerless women murdered in the night for opposing him, how can that religion be described?

4) Where are "women's rights", or "human rights" now in Islam? If Muhammad denied freedom of speech to others, how does that reflect upon Islam and what we see occurring in the Islamic world today? Why is it that the more fundamentalist Muslim nations become, the more oppressive they are toward all basic human rights?

5) Is this Muhammad a man that you could really trust?

------------------------------------------------------------------------------

CONCLUSION

We know that there are good and bad in all religions, but this case is different. This event reflects upon the man who started Islam: Islam is built upon Muhammad's words and deeds. We see here that Muhammad had a woman brutally murdered. She was killed because she spoke out against him, and became more of a nuisance, not a legitimate threat. Further, Muhammad had no legal right to kill her. He took the situation into his own hands and had her murdered. Muhammad felt that this murder was helping God; he felt no guilt, or sense of repentance.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://unveiling_islam.tripod.com/abu-afak.htm

MUHAMMAD AND THE MURDER OF ABU AFAK
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

Narrated Jabir bin Abdullah: Allah's Apostle said, who would KILL Ka'b bin AL-Ashraf as he has harmed Allah and his Apostle. Muhammad bin Maslama got up and said, I will kill him. Muhammad bin Maslama went to Ka'b and said, I want a loan of one or two Wasqs of food grains.Ka;b said, mortgage your women, your sons, but we will mortgage our arms to you,ect,ect, Muhammad bin Maslama and his companions came to him as promised and Murdered him.
Sahih AL-bukhari. Vol. 3, Book # 45, Number 687.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm

Part Four
The judgements concerning those who think
the Prophet imperfect or curse him

Section Two
The proof of the necessity of killing anyone who
curses the Prophet or finds fault with him


The Qur'an says that Allah curses the one who harms the Prophet in this world and He connected harm of Himself to harm of the Prophet. There is no dispute that anyone who curses Allah is killed and that his curse demands that he be categorised as an unbeliever. The judgement of the unbeliever is that he is killed.

Allah says, "Those who harm Allah and His Messenger, Allah has cursed them in this world and in the Next, and has prepared for them a humiliating punishment." (33:57). He said something similar about those who kill the believers. Part of the curse on them in this world is that they are killed. Allah says, "Cursed they will be. Wherever they are found, they are seized and all slain." (33: 61) He mentions the punishment of those who fight, "That is humiliation in this world for them." (5:45) "Killing" (qatl) can have the meaning of "curse".[6] Allah says, "May the conjecturers be killed!" (51:11) and "May Allah fight them! How they are perverted!" (9:30) i.e. may Allah curse them.

This is because there is a difference between their harming Allah and His Messenger and harming the believers. Injuring the believers, short of murder, incurs beating and exemplary punishment. The judgement against those who harm Allah and His Prophet is more severe - the death penalty.

Allah says, "No, by your Lord, they will not believe until they have you judge between them in what they disagree about." (45) He removes the badge of belief from those who find an impediment in themselves against accepting the Prophet’s judgement and do not submit to him. Anyone who disparages him is opposing his judgement.

Allah says, "O you who believe, do not raise your voices above the voice of the Prophet and be not loud in your speech to him as you are loud to one another lest your actions fail." (49:3). Such an action only comes about through disbelief and the unbeliever is killed.

Allah says, "When they come to you, they greet you with a greeting which Allah never greeted you with." Then He says, "Jahannam is enough for them, an evil homecoming." (58:9)

Allah says, "Among them are those who harm the Prophet and say that he is all ear," (91) and, "Those who harm the Messenger of Allah have a painful punishment." (93)

Allah says, "If you ask them, they will say, 'We were only plunging and playing.' Say, 'What, were you then mocking Allah, His signs and His Messenger? Make no excuses. You have disbelieved after your belief."' (97-6 The commentators say, "You have disbelieved" refers to what they have said about the Messenger of Allah.

We have already mentioned the consensus. As for the traditions, al-Husayn ibn 'Ali related from his father that the Messenger of Allah said in respect of this matter, "Whoever curses a Prophet, kill him. Whoever curses my Companions, beat him."[7]

In a sound hadith the Prophet commanded that Ka'b ibn al-Ashraf be killed. He asked, "Who will deal with Ka'b ibn al-Ashraf? He has harmed Allah and His Messenger." He sent someone to assassinate him without calling him to Islam, in distinction to other idol-worshippers. The cause of that lay in his causing harm to the Prophet. That indicates that the Prophet had him killed for something other than idol-worship. It was for causing harm. Abu Rafi,' who used to harm the Messenger of Allah and work against him, was also killed.

Similarly on the Day of the Conquest, he ordered the killing of Ibn Khatal and his two slavegirls who used to sing his curses on the Prophet.

In another hadith about a man who used to curse the Prophet, the Prophet said, "Who will save me from my enemy?" Khalid said, "I will," so the Prophet sent him out and he killed him.

Similarly the Prophet commanded that a group of unbelievers who used to injure and curse him, like an-Nadr ibn al-Harith and 'Uqba ibn Abi Mu'ayt, be killed. He promised that a group of them would be killed before and after the conquest. They were all killed except for those who hurried to become Muslim before they were overpowered. Al-Bazzar related from Ibn 'Abbas that 'Uqba ibn Abi Mu'ayt cried out, "O company of Quraysh, why is it that I alone among you am to be killed without war?" The Prophet said, "For your disbelief and your forging lies against the Messenger of Allah."

'Abdu'r-Razzaq mentioned that a man cursed the Prophet, causing the Prophet to say, "Who will save me from my enemy?" Az-Zubayr said, "I will." He sent az-Zubayr and he killed him.

It is related that a woman used to curse the Prophet and he said, "Who will save me from my enemy?" Khalid ibn al-Walid went out and killed her.

It is related that a man forged lies against the Prophet and he sent 'Ali and az-Zubayr to kill him.

Ibn Qani' related that a man came to the Prophet and said, "Messenger of Allah, I heard my father say something ugly about you, so I killed him," and that did not distress the Prophet.

Al-Mujahir ibn Abi Umayya, the Amir of Yemen, reported to Abu Bakr that a woman there in the time of the Ridda[8]chanted curses against the Prophet, so he cut off her hand and pulled out her front teeth. When Abu Bakr heard that, he said to him, "If you had not done what you already did, I would have commanded you to kill her because the hadd regarding the Prophet is not like the hadd regarding others."

Ibn 'Abbas said that a woman from Khatma[9] satirised the Prophet and the Prophet said, "Who will deal with her for me?" A man from her people said, "I will, Messenger of Allah." The man got up and went and killed her. He told the Prophet who said, "Two goats will not lock horns over her."[10]

Ibn 'Abbas said that a blind man had an umm walad who used to curse the Prophet. He scolded her and restrained her, but she would not be restrained. That night she began to attack and revile the Prophet, so he killed her. He told the Prophet about that and he said he had shed her blood with impunity.[11]

In the hadith of Abu Barza as-Aslami it says, "One day I was sitting with Abu Bakr as-Siddiq and he became angry at one of the Muslim men." Qadi Isma'il and other Imams said that the man had cursed Abu Bakr. An-Nasa'i related it as, "I came to Abu Bakr and a man had been rude and answered him back. I said, 'Khalif of Allah, let me strike off his head!' He said, 'Sit down. That is not for anyone except the Messenger of Allah, may Allah bless him and grant him peace.'

Qadi Abu Muhammad ibn Nasr said, "No one disagreed with him." So the Imams take this, as a proof that anyone who does anything that might anger, harm or curse the Prophet in any way should be killed.

There is also the letter of 'Umar ibn 'Abdu'l-'Aziz to his governor in Kufa. He had asked his advice about killing a man who had cursed 'Umar. 'Umar wrote back to him, "It is not lawful to kill a Muslim for cursing anyone except the Messenger of Allah. Whoever curses him, his blood is lawful."

Harun ar-Rashid asked Malik about a man who had reviled the Prophet and he mentioned to him that the fuqaha' of Iraq had given a fatwa that he be flogged. Malik became angry and said, "Amir al-Mu'minin! There is no continuation for a community after it curses its Prophet! Whoever curses the Companions of the Prophet is to be flogged."

I do not know which of those Iraqi fuqaha' gave Harun ar-Rashid that fatwa. We have already mentioned that the school of the people of Iraq[12] is that he be killed. Perhaps they were among those who were not known for knowledge or those whose fatwas were unreliable or idiosyncratic, or it is possible that what the man said was not taken to be a curse and there was a dispute as to whether or not it was a curse or he had retracted it and repented of it. None of these things were mentioned to Malik at all. However, the consensus is that anyone who curses him is to be killed as we have already stated.

That he is to be killed can be deduced by reflection and consideration. Anyone who curses or disparages the Prophet has shown clear symptoms of the sickness of his heart and proof of his real convictions and belief. That is why most of the 'ulama' judge him to be an apostate. This is what is transmitted by the people of Syria from Malik, al-Awza'i, ath-Thawri, Abu Hanifa and the people of Kufa.

The other position is that it is not a proof of disbelief, and so the person in question is killed by the hadd-punishment but he is not adjudged to be an unbeliever unless he persists in his words, not denying them nor refraining from them. To be judged an unbeliever, his statement must either be a clear statement of disbelief, like calling the Prophet a liar, or originate from mocking words and censure. His open avowal of what he said and lack of repentance for it is an indication that he finds it lawful and this constitutes disbelief, so there is no disagreement that he is an unbeliever. Allah says about people like this, "They swear by Allah that they did not speak. They said the words of disbelief. They disbelieved after their Islam." (9:76)

The commentators said that this refers to the statement, "If what is said by Muhammad is true,[13] we are worse than monkeys."

It is said that it refers to what one of them[14] said, "Our likeness with respect to that of Muhammad is only as the words of the one who says, 'Feed your dog and it will devour you.' When we return to Madina, the mighty will drive out the weaker."

It is said that even if the one who says this conceals it, the same judgement applies to him as to the heretic and he is killed because he has changed his deen. The Prophet said, "Strike off the heads of all who change their deen."

Because upholding the Prophet's honour is an obligation owed by his entire community and anyone who curses a free man of his community is given a hadd-punishment, the punishment of someone who curses the Prophet is that he is to be is killed because of the immensity of the worth of the Prophet and his elevation over others.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/083.sbt.html#009.083.038

Volume 9, Book 83, Number 38:

Narrated Sahl bin Sa'd As-Sa'idi:

A man peeped through a hole in the door of Allah's Apostle's house, and at that time, Allah's Apostle had a Midri (an iron comb or bar) with which he was rubbing his head. So when Allah's Apostle saw him, he said (to him), "If I had been sure that you were looking at me (through the door), I would have poked your eye with this (sharp iron bar)." Allah's Apostle added, "The asking for permission to enter has been enjoined so that one may not look unlawfully (at what there is in the house without the permission of its people)."

Volume 9, Book 83, Number 39:

Narrated Abu Huraira:

Abul Qasim said, "If any person peeps at you without your permission and you poke him with a stick and injure his eye, you will not be blamed."
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.jihadwatch.org/dhimmiwatch/archives/007358.php

Anti-dhimmitude from a letter in The Guardian

For Muslim religious leaders to condemn the London bombings is commendable. But to support this by saying Islam is unequivocally a religion of peace is disingenuous (Comment, July 22). The prophet Muhammad (Peace be upon Him) himself, while at times preaching tolerance, also ordered the murder of all the men of a belligerent Jewish tribe and the enslavement of all its women and children, following the seizure of Medina - irrespective of whether they were combatants or not. In similar manner, many Muslim leaders justify the killing of Israeli civilians by Muslim suicide bombers and some also justify the terror on the tube because of the UK's role in the invasion of Iraq.

Over and above this all-pervasive contradictory attitude within Islam are Islamic laws which are even more straightforwardly barbaric on a host of topics, such as holding a women's testimony in a court of law to be worth less than a man's, or the mandatory death penalty for practising homosexuals and Muslims whose conscience tells them to leave Islam (apostates).

Some Muslims choose to turn a blind eye to the uncomfortable words that stare them in the face. But as people who (along with hundreds of others) narrowly escaped death on the underground, we strongly feel that this conspiracy of silence about the very real violence in religious texts needs to be broken.

Raza Griffiths
Shahzad Ahmed
Address supplied
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.prospectmagazine.co.uk/article_details.php?id=6994&AuthKey=ceb1a5e868f6ae5d7d1c2d287620b520&issue=508


August 2005 | 113 »

The key figure in the struggle between Muslim reformers and fundamentalists is Muhammad. Ordinary Muslims must be allowed to think clearly about the Prophet's moral example
Ayaan Hirsi Ali

It is apparent on reading the Koran and the traditional writings that Muhammad’s life not only provides rules for the daily lives of Muslims; it also demonstrates the means by which his values can be imposed. Muhammad himself constructed the House of Islam using military tactics that included mass killing, torture, targeted assassination, lying and the indiscriminate destruction of productive goods. This may be embarrassing to moderate Muslims, but the propaganda produced by modern terrorists constantly quotes Muhammad’s deeds and edicts to justify their actions and to call on other Muslims to support their cause.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.danielpipes.org/comments/24233

According to Ishaq Mohammed attacked Khayber after the embarassing Hudaibia treaty which his jihadis did not like. He had to please them with quick booty and captured women so he attacked rich jewish community of Khayber unanounced.

Here is what Bukhari writes of Khaybar:

Bukhari, Volume 5, Book 59, Number 512:
Narrated Anas:
The Prophet offered the Fajr Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, Then the inhabitants of Khaibar came out running on the roads. The Prophet had their warriors killed, their offspring and woman taken as captives. Safiya was amongst the captives, She first came in the share of Dahya Alkali but later on she belonged to the Prophet.

Kinana, their chief, was tortured by Mohammed by lighting fire on his chest to find whereabouts of his treasury (Ishaq pge 515). Later he was beheaded.17 year old Safia was his beautiful wife with whom Mohammed slept the same night .

Bukhari Book 008, Number 3329:

Anas, (Allah be pleased with him) reported: Safiyya (Allah be pleased with her) fell to the lot of Dihya in the spoils of war, and they praised her in the presence of Allah's Messenger (may peace be upon him) and said: We have not seen the like of her among the captives of war. He sent (a messenger) to Dihya and he gave him whatever he demanded ( he was given two young cousins of Safia in leiu of Safia by the prophet).


Mr Mohammed, Just because Mohammed succeeded in killing Kinana and sleeping with his wife, you think Allah was with him. That means Allah was also with Genghis Khan who killed millions of muslims, raped their women and raZed Baghdad to the ground.
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.

[Frodo Baggins]

http://www.jihadwatch.org/dhimmiwatch/archives/008974.php

Woman poet ‘slain for her verse’

http://answering-islam.org/Authors/Arlandson/free_speech.htm

http://answering-islam.org/Authors/Arlandson/dead_poets.htm
_________________
Do you know of any good links about Islam? Suggest them to me for the Internet Toolbox for Islam-critics, and inform me about links not working.