Leaving Islam




A blind man corrects the Qur’an and Allah!  

Lastly, as a final proof that Muhammad corrected/inserted/deleted the contents of a verse as situation demanded and/or as people requested, here is the example of Ibn Umm Maktum, a blind man of Mecca . He requested Muhammad to correct a verse to exempt a blind person to join in a Jihad. This blind man used to listen to Muhammad’s preaching and wanted to discuss with him certain aspects of Islam. However, Muhammad, at first ignored him, but later he became very remorseful for neglecting this blind man. So Allah reproached Muhammad in Sura al-Abasa (Sura 80, chronological order 24) or ‘He Frowned’. Ibn Umm Maktum eventually converted to Islam and became a very close companion of Muhammad. When Muhammad exhorted the superiority of those who participates in Jihad or Holy war this blind man was reluctant to participate in such fighting and wanted an exemption. During the writing of this verse (4:95) Muhammad forgot about the blind man. So Ibn Umm Maktum reminded him of his case. Accordingly, Muhammad quickly changed his verse.  

Here are two ahadith from Sahih Bukhari on how Ibn Umm Maktum changed Allah’s mind!  

4:95 Muhammad called for Zayd to write his revelations...6.60.117

 Volume 6, Book 60, Number 117:

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)

Here is another version of the said Hadis:

Muhammad quickly changed a verse to accommodate the request of a blind man joining a Jihad (4:95)…6.61.512

Volume 6, Book 61, Number 512:

Narrated Al-Bara:

There was revealed: 'Not equal are those believers who sit (at home) and those who strive and fight in the Cause of Allah.' (4.95)

The Prophet said, "Call Zaid for me and let him bring the board, the inkpot and the scapula bone (or the scapula bone and the ink pot)."' Then he said, "Write: 'Not equal are those Believers who sit..", and at that time 'Amr bin Um Maktum, the blind man was sitting behind the Prophet . He said, "O Allah's Apostle! What is your order For me (as regards the above Verse) as I am a blind man?" So, instead of the above Verse, the following Verse was revealed:

'Not equal are those believers who sit (at home) except those who are disabled (by injury or are blind or lame etc.) and those who strive and fight in the cause of Allah.' (4.95)

And here is a similar Hadis from Sahih Muslim:  

Book 020, Number 4676:

It has been narrated on the authority of Abu Ishaq, that he heard Bara' talking about the Qur'anic verse:" Those who sit (at home) from among the believers and those who go out for Jihad in the way of Allah are not aqual" (iv. 95). (He said that) the Messenger of Allah (may peace be upon him) ordered Zaid (to write the verse). He brought a shoulder-blade (of a slaughtered camel) and inscribed it (the verse) thereon. The son of Umm Maktum complained of his blindness to the Holy Prophet (may peace be upon him). (At this) descended the revelation:" Those of the believers who sit (at home) without any trouble (illness, incapacity, disability)" (iv. 95). The tradition has been handed down through two other chains of transmitters.  


The Holy Qur’an is not authored by almighty Allah. Allah, if He ever existed, must be busy with many other important matters. He has no time to write an incoherent, ambiguous, repetitive, erroneous scripture to guide mankind. A few ambitious and opportunistic persons, in the name of Allah gathered together under the tutelage of Muhammad to construct the Qur’an by adapting, amending and outright plagiarizing other scriptures and heresy of the time. This they did to advance and perpetuate their political ambition to dominate the then Arabian peninsula, and later, many other peaceful countries. Qur’an is the handiwork of a few cunning persons—an attempt to fool the gullible world—a deliberate effort to impose Arab superiority. All Muslims must learn the Arabic language to be able to recite the Qur’an and to offer prayers, adopt Arabic names and conform to Islamic (read Bedouin Arab) culture. This is naked Arab imperialism in the guise of propagating the message of the ‘Holy Qur’an’. Any Islamic Paradise will confirm to what I have written just now. When the undeniable truth about the authorship of the Qur’an and its hidden scheme is clearly understood, this Arab imperialism by the stealth stands out to be the main agenda of the Qur’an.  



When this essay was posted as a serialised circulation, some readers requested me to show them the similarities between some verses of poet Zayd b. Amr b. Naufal and the verses of the Holy Qur’an. In this appendix I have chosen 20 thematic verses from Zayd’s poetry and compared them with the verses of the Qur’an. You will notice how uncannily they resemble the likeness of Zayd’s composition. Due to the repetitive nature of the Qur’anic verses many verses are quite similar to the chosen theme of Zayd’s composition. This is why I also included a few other verses which are in close resemblance with Zayd’s poetry. To keep the length of this appendix short I have quoted the full verses only in cases where the similarities are unusually close. For the other verses, I only included the main messages. You may consult the English translation of the Holy Qur’an to read the complete verses. Needless to say, I only cited a handful of verses. You may spend some time searching the Holy Qur’an for other verses which are closely alike to the verses of Zayd’s poetry  

[Please note: Unless mentioned otherwise, the quoted verses from the Qur’an are from Abdullah Yusuf Ali’s translation of the Holy Qur’an. Note also that the original translation of Yusuf Ali refers Allah as God. The internet version of this translation refers only Allah. My essay is based on the original version of Yusuf Ali’s translation. You may click here to verify the verses quoted: http://www.usc.edu/dept/MSA/reference/reference.html


Here are some sample verses from Zayd’s poetry:  

 Ibn Ishaq (pp.100-101)


Zayd b. ‘Amr. B. Nufayl composed the following poem about leaving his people and the torment he received from them:  

Am I to worship one lord or a thousand?

If there are as many as you claim,

I renounce  al-Lat and al-‘Uzza both of them

As any strong-minded person would.

I will not worship al-‘Uzza and her two daughters,

Nor will I visit the two images of the Banu ‘Amr.

I will not worship Hubal’ though he was our lord

In the days when I had little sense.

I wondered (for in the night much is strange

Which in daylight is plain to the discerning),

That God had annihilated many men

Whose deeds were thoroughly evil

And spared others through the piety of a people

So that a little child could grow in manhood.

A man may languish for a time and then recover

As the branch of a tree revives after the rain.

I serve my Lord the compassionate

That the forgiving Lord may pardon my sin,

So keep to the fear of God your Lord;

While you hold to that you will not perish.

You will see the pious living in gardens,

While for the infidels hell fire is burning.

Shamed in life, when they die

Their breasts will contract in anguish.


Zayd also said: (143)  

To God I give my praise and thanksgiving,

A sure word that will not fail as long as time lasts,

To the heavenly King—there is no God beyond Him

And no lord can draw near to Him.

Beware, O men, of what follows death!

You can hide nothing from God..

Beware of putting another beside God,

For the upright way has become clear.

Merry I implore, others trust in jinn,

But thou, my God, art our Lord and our hope.

I am satisfied with thee, O God, as a Lord,

And will not worship another God beside thee.

Thou of thy goodness and mercy

Didst send a messenger to Moses as a herald.

Thou saidst to him, Go thou and Aaron,

And summon Pharaoh the tyrant to run to God

And say to him, ‘Did you spread out this (earth) without support,

Until it stood fast as it does?’

Say to him ‘Did you raise this (heaven) without support?

What a fine builder then you were!’

Say to him ‘Did you set the moon in the middle thereof

As a light to guide when night covered it?’

Say to him, ‘Who sent forth the sun by day

So that the earth it touched reflected its splendour?’

Say to him, ‘Who planted seeds in the dust

That herbage might grow and wax great?

And brought forth its seeds in the head of the plant?’

Therein are signs for the understanding.

Thou in thy kindness did deliver Jonah

Who spent nights in the belly of the fish.

Though I glorify thy name, I often repeat

‘O Lord of creatures, bestow thy gifts and mercy upon me

And bless my sons and property.


[(143) Ibn Hisham’s note (ibn Ishaq p.713): These verses really belong to an ode of Umayya b. Abu’l-Salt, except for the first two, the fifth, and the last verse. The second half of the first verse does not come via I.I.]  

Here is another sample verse of Zayd b. Amr (ibn Ishaq, p.102):  

And Zayd said:  

I submit myself to him to whom

The earth which bears mighty rocks is subject.

He spread it out and when He saw it was settled

Upon the waters, He fixed the mountains on it.

I submit myself to Him to whom clouds which bear

Sweet water are subject

When they are borne along to a land

They obediently pour copious rain upon it.  

After Zayd b. Amr was killed, his comrade Waraqa b. Naufal b. Asad (i.e., Khadijah’s cousin brother) composed this elegy over him (ibn Ishaq, p.103):  

You were altogether on the right path Ibm ‘Amr,

You have escaped hell’s burning oven

By serving the one and only God

And abandoning vain idols.

And by attaining the religion which you sought

Not being unmindful of the unity of your Lord

You have reached a noble dwelling

Wherein you will rejoice in your generous treatment.

You will meet there the friend of God, (3)

Since you were not a tyrant ripe for hell,

For the mercy of God reaches men,

Though they be seventy valleys deep below the earth (146)  

Footnote (3): The district of which ‘ Amman was the capital.

Ibn Hisham’s note (146): The first two verses of this poem are attributed to Umayya b. Abu al-Salt and the last verse occurs in one of his odes. The words ‘vain idols’ have not I.I..’a authority.  

[The reason of my quoting the elegy of Waraqa is to demonstrate the strong camaraderie between Zayd b. Amr and Waraqa which had propelled Muhammad to develop a deep respect and appreciation of what Zayd b. Amr sincerely believed, resolutely stood and eventually died for. He was determined to emulate Zayd b. Amr, the great confidante’ of Waraqa and hence Khadijah. Remember? Khadijah was Muhammad’s first wife and his only support.---Abul Kasem]  

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