Surah 9 of the Koran which breaks the covenant of Noah and the ten commandments including the commandment thou shalt not kill

The Immunity

[9.1] (This is a declaration of) immunity by Allah and His Apostle towards those of the idolaters with whom you made an agreement.
[9.2] So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers.
[9.3] And an announcement from Allah and His Apostle to the people on the day of the greater pilgrimage that Allah and His Apostle are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve.
[9.4] Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are careful (of their duty).
[9.5] So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them; surely Allah is Forgiving, Merciful.
[9.6] And if one of the idolaters seek protection from you, grant him protection till he hears the word of Allah, then make him attain his place of safety; this is because they are a people who do not know.
[9.7] How can there be an agreement for the idolaters with Allah and with His Apostle; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty).
[9.8] How (can it be)! while if they prevail against you, they would not pay regard in your case to ties of relationship, nor those of covenant; they please you with their mouths while their hearts do not consent; and most of them are transgressors.
[9.9] They have taken a small price for the communications of Allah, so they turn away from His way; surely evil is it that they do.
[9.10] They do not pay regard to ties of relationship nor those of covenant in the case of a believer; and these are they who go beyond the limits.
[9.11] But if they repent and keep up prayer and pay the poor-rate, they are your brethren in faith; and We make the communications clear for a people who know.
[9.12] And if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief– surely their oaths are nothing– so that they may desist.
[9.13] What! will you not fight a people who broke their oaths and aimed at the expulsion of the Apostle, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers.
[9.14] Fight them, Allah will punish them by your hands and bring them to disgrace, and assist you against them and heal the hearts of a believing people.
[9.15] And remove the rage of their hearts; and Allah turns (mercifully) to whom He pleases, and Allah is Knowing, Wise.
[9.16] What! do you think that you will be left alone while Allah has not yet known those of you who have struggled hard and have not taken any one as an adherent besides Allah and His Apostle and the believers; and Allah is aware of what you do.
[9.17] The idolaters have no right to visit the mosques of Allah while bearing witness to unbelief against themselves, these it is whose doings are null, and in the fire shall they abide.
[9.18] Only he shall visit the mosques of Allah who believes in Allah and the latter day, and keeps up prayer and pays the poor-rate and fears none but Allah; so (as for) these, it may be that they are of the followers of the right course.
[9.19] What! do you make (one who undertakes) the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah’s way? They are not equal with Allah; and Allah does not guide the unjust people.
[9.20] Those who believed and fled (their homes), and strove hard in Allah’s way with their property and their souls, are much higher in rank with Allah; and those are they who are the achievers (of their objects).
[9.21] Their Lord gives them good news of mercy from Himself and (His) good pleasure and gardens, wherein lasting blessings shall be theirs;
[9.22] Abiding therein for ever; surely Allah has a Mighty reward with Him.
[9.23] O you who believe! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and whoever of you takes them for a guardian, these it is that are the unjust.
[9.24] Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Apostle and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.
[9.25] Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating.
[9.26] Then Allah sent down His tranquillity upon His Apostle and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved, and that is the reward of the unbelievers.
[9.27] Then will Allah after this turn (mercifully) to whom He pleases, and Allah is Forgiving, Merciful.
[9.28] O you who believe! the idolaters are nothing but unclean, so they shall not approach the Sacred Mosque after this year; and if you fear poverty then Allah will enrich you out of His grace if He please; surely Allah is Knowing Wise.
[9.29] Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.
[9.30] And the Jews say: Uzair is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away!
[9.31] They have taken their doctors of law and their monks for lords besides Allah, and (also) the Messiah son of Marium and they were enjoined that they should serve one God only, there is no god but He; far from His glory be what they set up (with Him).
[9.32] They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.
[9.33] He it is Who sent His Apostle with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.
[9.34] O you who believe! most surely many of the doctors of law and the monks eat away the property of men falsely, and turn (them) from Allah’s way; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a painful chastisement,
[9.35] On the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded.
[9.36] Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them, and fight the polytheists all together as they fight you all together; and know that Allah is with those who guard (against evil).
[9.37] Postponing (of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred, and thus violate what Allah has made sacred; the evil of their doings is made fairseeming to them; and Allah does not guide the unbelieving people.
[9.38] O you who believe! What (excuse) have you that when it is said to you: Go forth in Allah’s way, you should incline heavily to earth; are you contented with this world’s life instead of the hereafter? But the provision of this world’s life compared with the hereafter is but little.
[9.39] If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things.
[9.40] If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.
[9.41] Go forth light and heavy, and strive hard in Allah’s way with your property and your persons; this is better for you, if you know.
[9.42] Had it been a near advantage and a short journey, they would certainly have followed you, but the tedious journey was too long for them; and they swear by Allah: If we had been able, we would certainly have gone forth with you; they cause their own souls to perish, and Allah knows that they are most surely
[9.43] Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?
[9.44] They do not ask leave of you who believe in Allah and the latter day (to stay away) from striving hard with their property and their persons, and Allah knows those who guard (against evil).
[9.45] They only ask leave of you who do not believe in Allah and the latter day and their hearts are in doubt, so in their doubt do they waver.
[9.46] And if they had intended to go forth, they would certainly have provided equipment for it, but Allah did not like their going forth, so He withheld them, and it was said (to them): Hold back with those who hold back.
[9.47] Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking (to sow) dissension among you, and among you there are those who hearken for their sake; and Allah knows the unjust.
[9.48] Certainly they sought (to sow) dissension before, and they meditated plots against you until the truth came, and Allah’s commandment prevailed although they were averse (from it).
[9.49] And among them there is he who says: Allow me and do not try me. Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers.
[9.50] If good befalls you, it grieves them, and if hardship afflicts you, they say: Indeed we had taken care of our affair before; and they turn back and are glad.
[9.51] Say: Nothing will afflict us save what Allah has ordained for us; He is our.Patron; and on Allah let the believers rely.
[9.52] Say: Do you await for us but one of two most excellent things? And we await for you that Allah will afflict you with punishment from Himself or by our hands. So wait; we too will wait with you.
[9.53] Say: Spend willingly or unwillingly, it shall not be accepted from you; surely you are a transgressing people.
[9.54] And nothing hinders their spendings being accepted from them, except that they disbelieve in Allah and in His Apostle and they do not come to prayer but while they are sluggish, and they do not spend but while they are unwilling.
[9.55] Let not then their property and their children excite your admiration; Allah only wishes to chastise them with these in this world’s life and (that) their souls may depart while they are unbelievers.
[9.56] And they swear by Allah that they are most surely of you, and they are not of you, but they are a people who are afraid (of you).
[9.57] If they could find a refuge or cave or a place to enter into, they would certainly have turned thereto, running away in all haste.
[9.58] And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are not given from it, lo! they are full of rage.
[9.59] And if they were content with what Allah and His Apostle gave them, and had said: Allah is sufficient for us; Allah will soon give us (more) out of His grace and His Apostle too; surely to Allah do we make our petition.
[9.60] Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.
[9.61] And there are some of them who molest the Prophet and say: He is one who believes every thing that he hears; say: A hearer of good for you (who) believes in Allah and believes the faithful and a mercy for those of you who believe; and (as for) those who molest the Apostle of Allah, they shall have a painful punishment.
[9.62] They swear to you by Allah that they might please you and, Allah, as well as His Apostle, has a greater right that they should please Him, if they are believers.
[9.63] Do they not know that whoever acts in opposition to Allah and His Apostle, he shall surely have the fire of hell to abide in it? That is the grievous abasement.
[9.64] The hypocrites fear lest a chapter should be sent down to them telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear.
[9.65] And if you should question them, they would certainly say: We were only idly discoursing and sporting. Say: Was it at Allah and His communications and His Apostle that you mocked?
[9.66] Do not make excuses; you have denied indeed after you had believed; if We pardon a party of you, We will chastise (another) party because they are guilty.
[9.67] The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good and withhold their hands; they have forsaken Allah, so He has forsaken them; surely the hypocrites are the transgressors.
[9.68] Allah has promised the hypocritical men and the hypocritical women and the unbelievers the fire of hell to abide therein; it is enough for them; and Allah has cursed them and they shall have lasting punishment.
[9.69] Like those before you; they were stronger than you in power and more abundant in wealth and children, so they enjoyed their portion; thus have you enjoyed your portion as those before you enjoyed their portion; and you entered into vain discourses like the vain discourses in which entered those before you. These are they whose works are null in this world and the hereafter, and these are they who are the losers.
[9.70] Has not the news of those before them come to them; of the people of Nuh and Ad and Samood, and the people of Ibrahim and the dwellers of Madyan and the overthrown cities; their apostles came to them with clear arguments; so it was not Allah Who should do them injustice, but they were unjust to themselves.
[9.71] And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Apostle; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.
[9.72] Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah’s goodly pleasure; that is the grand achievement.
[9.73] O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination.
[9.74] They swear by Allah that they did not speak, and certainly they did speak, the word of unbelief, and disbelieved after their Islam, and they had determined upon what they have not been able to effect, and they did not find fault except because Allah and His Apostle enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.
[9.75] And there are those of them who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and we will certainly be of the good.
[9.76] But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew.
[9.77] So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.
[9.78] Do they not know that Allah knows their hidden thoughts and their secret counsels, and that Allah is the great Knower of the unseen things?
[9.79] They who taunt those of the faithful who give their alms freely, and those who give to the extent of their earnings and scoff at them; Allah will pay them back their scoffing, and they shall have a painful chastisement.
[9.80] Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Apostle, and Allah does not guide the transgressing people.
[9.81] Those who were left behind were glad on account of their sitting behind Allah’s Apostle and they were averse from striving m Allah’s way with their property and their persons, and said: Do not go forth in the heat. Say: The fire of hell is much severe in heat. Would that they understood (it).
[9.82] Therefore they shall laugh little and weep much as a recompense for what they earned.
[9.83] Therefore if Allah brings you back to a party of them and then they ask your permission to go forth, say: By no means shall you ever go forth with me and by no means shall you fight an enemy with me; surely you chose to sit the first time, therefore sit (now) with those who remain behind.
[9.84] And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in Allah and His Apostle and they shall die in transgression.
[9.85] And let not their property and their children excite your admiration; Allah only wishes to chastise them with these in this world and (that) their souls may depart while they are unbelievers
[9.86] And whenever a chapter is revealed, saying: Believe in Allah and strive hard along with His Apostle, those having ampleness of means ask permission of you and say: Leave us (behind), that we may be with those who sit.
[9.87] They preferred to be with those who remained behind, and a seal is set on their hearts so they do not understand.
[9.88] But the Apostle and those who believe with him strive hard with their property and their persons; and these it is who shall have the good things and these it is who shall be successful.
[9.89] Allah has prepared for them gardens beneath which rivers flow, to abide in them; that is the great achievement. And the defaulters from among the dwellers of the desert came that permission may be given to them and they sat (at home) who lied to Allah and His Apostle; a painful chastisement shall afflict those of them who disbelieved.
[9.91] It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend (to stay behind), so long as they are sincere to Allah and His Apostle; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful;
[9.92] Nor in those who when they came to you that you might carry them, you said: I cannot find that on which to carry you; they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend.
[9.93] The way (to blame) is only against those who ask permission of you though they are rich; they have chosen to be with those who remained behind, and Allah has set a seal upon their hearts so they do not know.
[9.94] They will excuse themselves to you when you go back to them. Say: Urge no excuse, by no means will we believe you; indeed Allah has informed us of matters relating to you; and now Allah and His Apostle will see your doings, then you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.
[9.95] They will swear to you by Allah when you return to them so that you may turn aside from them; so do turn aside from them; surely they are unclean and their abode is hell; a recompense for what they earned.
[9.96] They will swear to you that you may be pleased with them; but if you are pleased with them, yet surely Allah is not pleased with the transgressing people.
[9.97] The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Apostle; and Allah is Knowing, Wise.
[9.98] And of the dwellers of the desert are those who take what they spend to be a fine, and they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and Allah is Hearing, Knowing.
[9.99] And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) the nearness of Allah and the Apostle’s prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful.
[9.100] And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flOw, to abide in them for ever; that is the mighty achievement.
[9.101] And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement
[9.102] And others have confessed their faults, they have mingled a good deed and an evil one; may be Allah will turn to them (mercifully); surely Allah is Forgiving, Merciful.
[9.103] Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing.
[9.104] Do they not know that Allah accepts repentance from His servants and takes the alms, and that Allah is the Oft-returning (to mercy), the Merciful?
[9.105] And say: Work; so Allah will see your work and (so will) His Apostle and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.
[9.106] And others are made to await Allah’s command, whether He chastise them or whether He turn to them (mercifully), and Allah is Knowing, Wise.
[9.107] And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against Allah and His Apostle before; and they will certainly swear: We did not desire aught but good; and Allah bears witness that they are most surely liars.
[9.108] Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and Allah loves those who purify themselves.
[9.109] Is he, therefore, better who lays his foundation on fear of Allah and (His) good pleasure, or he who lays his foundation on the edge of a cracking hollowed bank, so it broke down with him into the fire of hell; and Allah does not guide the unjust people.
[9.110] The building which they have built will ever continue to be a source of disquiet in their hearts, except that their hearts get cut into pieces; and Allah is Knowing, Wise.
[9.111] Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah’s way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement.
[9.112] They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers.
[9.113] It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.
[9.114] And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted forbearing.
[9.115] It is not (attributable to) Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against; surely Allah knows all things.
[9.116] Surely Allah’s is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides Allah any Guardian or Helper.
[9.117] Certainly Allah has turned (mercifully) to the Prophet and those who fled (their homes) and the helpers who followed him in the hour of straitness after the hearts of a part of them were about to deviate, then He turned to them (mercifully); surely to them He is Compassionate, Merciful.
[9.118] And to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from Allah but in Him; then He turned to them (mercifully) that they might turn (to Him); surely Allah is the Oft-returning (to mercy), the Merciful.
[9.119] O you who believe! be careful of (your duty to) Allah and be with the true ones.
[9.120] It did not beseem the people of Medina and those round about them of the dwellers of the desert to remain behind the Apostle of Allah, nor should they desire (anything) for themselves in preference to him; this is because there afflicts them not thirst or fatigue or hunger in Allah’s way, nor do they tread a path which enrages the unbelievers, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it; surely Allah does not waste the reward of the doers of good;
[9.121] Nor do they spend anything that may be spent, small or great, nor do they traverse a valley, but it is written down to their credit, that Allah may reward them with the best of what they have done.
[9.122] And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?
[9.123] O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness; and know that Allah is with those who guard (against evil).
[9.124] And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice.
[9.125] And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.
[9.126] Do they not see that they are tried once or twice in every year, yet they do not turn (to Allah) nor do they mind.
[9.127] And whenever a chapter is revealed, they cast glances at one another: Does any one see you? Then they turn away: Allah has turned away their hearts because they are a people who do not understand.
[9.128] Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate,
[9.129] But if they turn back, say: Allah is sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of mighty power.

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Islam unlawfully abrogates the Noahic Covenant that God made with Noah and through him with all mankind.

The Noahic Covenant forbids the shedding of blood upon pain of shedding of blood:

The Covenant of the Rainbow

(Genesis 6:13-22)

Genesis 9 v 1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. 3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. 4 But flesh with the life thereof, which is the blood thereof, shall ye not eat. 5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.

6Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

This covenant was made before the creation of the Israelite theocracy at a time when there were no laws of blasphemy or apostasy. This covenant that Jehovah made with Noah is an absolute prohibition of shedding of blood, killing or murder except by taking the blood of the shedder of blood himself as punishment and retribution. The blood of all others who have not shed any blood is then inviolate. Islam unlawfully and wrongly breaks this divine order of things by abrogating and replacing this covenant with a political covenant by which the shedding of the blood of those human beings outside the covenant is not forbidden and even encouraged by the instrument of Jihad:

Specific prohibition of killing the covenanted people.
Q.9, v.4. Excepted are those with whom you make a treaty among the polytheists, then they do not give you loss in everything, and not trample you over anything; so fulfill for them their treaty till their term. Indeed, Allah loves the unblemished ones.
Q.9, v.7. Hence, on whatever they are upright toward you, be upright also toward them. Indeed, Allah loves the unblemished ones.
Q.4, v.90. Except for those who take refuge with a group between yourselves and whom is a treaty, or those who come to ye their hearts strained at fighting ye or fighting their own people. And if Allah had willed, He could have given them a power over ye, and they would have fought ye. So if they keep detente on ye, and do not fight ye, and offer you the peace, then Allah has not made for ye a way against them.

Not forgetting that the Sword Verses of Surah 9 abrogate all verses that command defensive Jihad only.

Hence we have an unlawful political religion Islam which sets aside and tramples upon the sacred covenant which Jehovah made with Noah protecting the lives of all human beings made in his image, being all of equal worth in his eyes.

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Why is a Muslim told by Muhammed that it is wrong to kill a fellow Muslim but he is not told that it is wrong to kill a non-Muslim. In the bible God tells us in the ten commandments that it is wrong for any man to kill any other man. In the bible the value of all men’s lives is equal and sacred before God, in the Koran not so

  1. [4.92] And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise.
  2. [4.93] And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement.
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Is Islam a Religion of Peace?

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It is unlawful to kill someone for slander according to the law of Moses. Mohammed, on the other hand, commanded the killing of all who slandered him. Under the influence of Islam the West is also criminalizing all criticism of Islam and it’s spurious prophet Mohammed

Boasting about Murder[edit]

When the Apostle returned to Medina after his raid on Ta’if, word spread that he had killed some of the men who had satirized and insulted him. The poets who were left spread in all directions.

Ishaq:597

Muhammad on Murder[edit]

Allah said, ‘A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring. But Allah desires killing them to manifest the religion.’

Ishaq:327

Individuals[edit]

Assassination of Musaylimah[edit]

Narrated Abdullah ibn Mas’ud: Harithah ibn Mudarrib said that he came to Abdullah ibn Mas’ud and said (to him): There is no enmity between me and any of the Arabs. I passed a mosque of Banu Hanifah. They (the people) believed in Musaylimah. Abdullah (ibn Mas’ud) sent for them. They were brought, and he asked them to repent, except Ibn an-Nawwahah. He said to him: I heard the Apostle of Allah (peace_be_upon_him) say: Were it not that you were not a messenger, I would behead you. But today you are not a messenger. He then ordered Qarazah ibn Ka’b (to kill him). He beheaded him in the market. Anyone who wants to see Ibn an-Nawwahah slain in the market (he may see him).

Assassination of `Abdullah bin Ubayy bin Salul al-`Aufi[edit]

Narrated ‘Aisha: Whenever Allah’s Apostle intended to go on a journey, he used to draw lots amongst his wives, and Allah’s Apostle used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah’s Apostle after Allah’s order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Allah’s Apostle had finished from that Ghazwa of his and returned.
When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone.
Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja’ (i.e. “Inna lillahi wa inna llaihi raji’un”) as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja’. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was ‘Abdullah bin Ubai Ibn Salul.”
(Urwa said, “The people propagated the slander and talked about it in his (i.e. ‘Abdullah’s) presence and he confirmed it and listened to it and asked about it to let it prevail.” Urwa also added, “None was mentioned as members of the slanderous group besides (‘Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was ‘Abdullah bin Ubai bin Salul.” Urwa added, “‘Aisha disliked to have Hassan abused in her presence and she used to say, ‘It was he who said: My father and his (i.e. my father’s) father and my honor are all for the protection of Muhammad’s honor from you.”).
‘Aisha added, “After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah’s Apostle as I used to receive when I got sick. (But now) Allah’s Apostle would only come, greet me and say,’ How is that (lady)?’ and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi’ where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old ‘Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin ‘Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin ‘Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, ‘Let Mistah be ruined!’ I said, ‘What a hard word you have said. Do you abuse a man who took part in the battle of Badr?’ On that she said, ‘O you Hantah! Didn’t you hear what he (i.e. Mistah) said? ‘I said, ‘What did he say?’
Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah’s Apostle came to me, and after greeting me, said, ‘How is that (lady)?’ I said, ‘Will you allow me to go to my parents?’ as I wanted to be sure about the news through them. Allah’s Apostle allowed me (and I went to my parents) and asked my mother, ‘O mother! What are the people talking about?’ She said, ‘O my daughter! Don’t worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.’ I said, ‘Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?’ I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed.
Allah’s Apostle called ‘Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, ‘(O Allah’s Apostle!) She is your wife and we do not know anything except good about her.’ ‘Ali bin Abi Talib said, ‘O Allah’s Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.’ On that Allah’s Apostle called Barira (i.e. the maid-servant) and said, ‘O Barira! Did you ever see anything which aroused your suspicion?’ Barira said to him, ‘By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.’
So, on that day, Allah’s Apostle got up on the pulpit and complained about ‘Abdullah bin Ubai (bin Salul) before his companions, saying, ‘O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.’ Sad bin Mu’adh the brother of Banu ‘Abd Al-Ashhal got up and said, ‘O Allah’s Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.’ On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu’adh). ‘By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.’
On that, Usaid bin Hudair who was the cousin of Sad (bin Mu’adh) got up and said to Sad bin ‘Ubada, ‘By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.’ On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah’s Apostle was standing on the pulpit. Allah’s Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep.
In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah’s Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah’s Apostle then recited Tashah-hud and then said, ‘Amma Badu, O ‘Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.’
When Allah’s Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, ‘Reply to Allah’s Apostle on my behalf concerning what he has said.’ My father said, ‘By Allah, I do not know what to say to Allah’s Apostle .’ Then I said to my mother, ‘Reply to Allah’s Apostle on my behalf concerning what he has said.’ She said, ‘By Allah, I do not know what to say to Allah’s Apostle.’ In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, ‘By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph’s father when he said, ‘(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.’ Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah’s Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah’s Apostle left his seat and before any of the household left, the Divine inspiration came to Allah’s Apostle.
So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah’s Apostle was over, he got up smiling, and the first word he said was, ‘O ‘Aisha! Allah has declared your innocence!’ Then my Mother said to me, ‘Get up and go to him (i.e. Allah’s Apostle). I replied, ‘By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:– “Verily! They who spread the slander Are a gang, among you………….” (24.11-20)
Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, ‘By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.’ Then Allah revealed:–
“And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah’s cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful.” (24.22)
Abu Bakr As-Siddiq said, ‘Yes, by Allah, I would like that Allah forgive me.’ and went on giving Mistah the money he used to give him before. He also added, ‘By Allah, I will never deprive him of it at all.’

Aisha further said:.” Allah’s Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, ‘What do you know and what did you see?” She replied, “O Allah’s Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about ‘Aisha).’ From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, ‘Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.’ Later on the man was martyred in Allah’s Cause.”

Assassination of Abu `Afak[edit]

Abu Afak was one of the B. Amr b. Auf of the B. Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Suwayd b. Samit and said:

“Long have I lived but never have I seen an assembly or collection of people more faithful to their undertaking and their allies when called upon than the sons of Qayla when they assembled, men who overthrew mountains and never submitted, a rider who came to them split them in two (saying) “Permitted”, “Forbidden”, of all sorts of things. Had you believed in glory or kingship you would have followed Tubba.

The apostle said, “Who will deal with this rascal for me?” Whereupon Salim b. Umayr, brother of B. Amr b. Auf, one of the “weepers”, went forth and killed him. Umama b. Muzayriya said concerning that:

You gave the lie to God’s religion and the man Ahmad! [Muhammad] By him who was your father, evil is the son he produced! A “hanif” gave you a thrust in the night saying “Take that Abu Afak in spite of your age!” Though I knew whether it was man or jinn who slew you in the dead of night (I would say naught).

Ishaq:675
Then occurred the “sariyyah” [raid] of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah [immigration from Mecca to Medina in AD 622], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, and composed (satirical) verses [about Muhammad].
Salim Ibn Umayr who was one of the great weepers and who had participated in Badr, said, “I take a vow that I shall either kill Abu Afak or die before him. He waited for an opportunity until a hot night came, and Abu Afak slept in an open place. Salim Ibn 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 to him, took him to his house and interred him.

Ibn Sa’d, Vol. 2, P. 32

Assassination of Abu Rafi’ (Sallam Ibn Abu’l-Huqayq)[edit]

Narrated Jabir bin ‘Abdullah: Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” Then Muhammad bin Maslama went to Kab and said, “That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you.” On that, Kab said, “By Allah, you will get tired of him!” Muhammad bin Maslama said, “Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food.” (Some difference between narrators about a camel load or two.) Kab said, “Yes, (I will lend you), but you should mortgage something to me.” Muhammad bin Mas-lama and his companion said, “What do you want?” Ka’b replied, “Mortgage your women to me.” They said, “How can we mortgage our women to you and you are the most handsome of the ‘Arabs?” Ka’b said, “Then mortgage your sons to me.” They said, “How can we mortgage our sons to you? Later they would be abused by the people’s saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you.” Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab’s foster brother, Abu Na’ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kab replied, “None but Muhammad bin Maslama and my (foster) brother Abu Na’ila have come.” His wife said, “I hear a voice as if dropping blood is from him, Ka’b said. “They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed.” Muhammad bin Maslama went with two men. (Some narrators mention the men as ‘Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. ” have never smelt a better scent than this. Ka’b replied. “I have got the best ‘Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.”

Narrated Al-Bara bin Azib: Allah’s Apostle sent a group of persons to Abu Rafi. Abdullah bin Atik entered his house at night, while he was sleeping, and killed him.

Narrated Al-Bara bin Azib:Allah’s Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed ‘Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah’s Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, “Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle).” So ‘Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered ‘Abdullah as one of the castle’s servants) addressing him saying, “O Allah’s Servant! Enter if you wish, for I want to close the gate.” ‘Abdullah added in his story, “So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, ‘Should these people discover my presence, they will not be able to catch me till I have killed him.’ So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, ‘O Abu Rafi!’ Abu Rafi said, ‘Who is it?’ I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, ‘What is this voice, O Abu Rafi?’ He said, ‘Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, ‘I will not go out tonight till I know that I have killed him.’ So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, ‘I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, ‘Let us save ourselves, for Allah has killed Abu Rafi,’ So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. “He said, ‘Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever.”

Narrated Al-Bara: Allah’s Apostle sent ‘Abdullah bin ‘Atik and ‘Abdullah bin ‘Utba with a group of men to Abu Rafi (to kill him). They proceeded till they approached his castle, whereupon ‘Abdullah bin Atik said to them, “Wait (here), and in the meantime I will go and see.” ‘Abdullah said later on, “I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, ‘Whoever wants to come in, should come in before I close the gate.’ So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, ‘If these people should notice me, I will run away easily.’ Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, ‘O Abu Rafi!’ He replied, ‘Who is it?’ I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ‘ What is wrong with you, O Abu Rafi?’ He said, ‘Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!’ So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), ‘Go and tell Allah’s Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi’s) death.’ When dawn broke, an announcer of death got over the wall and announced, ‘I convey to you the news of Abu Rafi’s death.’ I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news.”

Narrated Al-Bara bin Azib: Allah’s Apostle sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, “I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, ‘O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, ‘O Abu Rafi, changing the tone of my voice. He asked me, ‘What do you want; woe to your mother?’ I asked him, ‘What has happened to you?’ He said, ‘I don’t know who came to me and hit me.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, ‘I will not leave till I hear the wailing of the women.’ So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet and informed him.”

“The killing of Abu Rafi’, ‘Abdullah bin Abi Al-Huqaiq and he was also called Salam bin Abi Al-Huqaiq who used to live in Khaibar, and some said the he used to live in his castle at the land of Hijaz. Az-Zhuri said, ‘He (Abu Rafi’) was killed after Ka’b bin Al-Ashraf.”

Bukhari vol.5 book 59 chapter 15
When the fight at the trench and the affair of the B. Qurayza were over, the matter of Sallam b. Abu’l-Huqayq known as Abu Rafi` came up in connexion with those who had collected the mixed tribes together against the apostle. Now Aus had killed Ka`b b. al-Ashraf before Uhud because of his enmity towards the apostle and because he instigated men against him, so Khazraj asked and obtained the apostle’s permission to kill Sallam who was in Khaybar.
Muhammad b. Muslim b. Shihab al-Zuhri from `Abdullah b. Ka`b b. Malik told me: One of the things which God did for His apostle was that these two tribes of the Ansar, Aus and Khazraj, competed the one with the other like two stallions: if Aus did anything to the apostle’s advantage Khazraj would say, “They shall not have this superiority over us in the apostle’s eyes and in Islam” and they would not rest until they could do something similar. If Khazraj did anything Aus would say the same.
When Aus had killed Ka’b for his enmity towards the apostle, Khazraj used these words and asked themselves what man was as hostile to the apostle as Ka’b? And then they remembered Sallam, who was in Khaybar and asked and obtained the apostle’s permission to kill him.
Five men of B.Salima of Khazraj went to him: ‘Abdullah b.`Atik; Mas`ud b. Sinan; `Abdullah b. Unays; Abu Qatada al-Harith b. Rib’i; and Khuza`i b. Aswad, an ally from Aslam. As they left, the apostle appointed `Abdullah b.`Atik as their leader, and he forbade them to kill women or children. When they got to Khaybar they went to Sallam’s house by night, having locked every door in the settlement on the inhabitants. Now he was in an upper chamber of his to which a ladder led up. They mounted this until they came to the door and asked to be allowed to come in. His wife came out and asked who they were and they told her that they were Arabs in search of supplies. She told them that their man was here and that they could come in. When we entered we bolted the door of the room on her and ourselves fearing lest something should come between us and him. His wife shrieked and warned him of us, so we ran at him with our swords as he was on his bed. The only thing that guided us in the darkness of the night was his whiteness like an Egyptian blanket. When his wife shrieked one of our number would lift his sword against her; then he would remember the apostle’s ban on killing women and withdraw his hand; but for that we would have made an end of her that night. When we had smitten him with our swords `Abdullah b. Unays bore down with his sword into his belly until it went right through him, as he was saying Qatni, qatni, i.e. it’s enough.
We went out. Now `Abdullah b.`Atik had poor sight, and fell from the ladder and sprained his arm (729) severely, so we carried him until we brought him to one of their water channels and went into it. The people lit lamps and went in search of us in all directions until, despairing of finding us, they returned to their master and gathered round him as he was dying. We asked each other how we could know that the enemy of God was dead, and one of us volunteered to go and see; so off he went and mingled with the people. He said, “I found his wife and some Jews gathered round him. She had a lamp in her hand and was peering into his face and saying to them ‘By God, I certainly heard the voice of `Abdullah b.`Atik. Then I decided I must be wrong and thought, “How can Ibn`Atik be in this country?”‘ Then she turned towards him, looking into his face, and said, ‘By the God of the Jews he is dead!’ Never have I heard sweeter words than those.”
Then he came to us and told us the news, and we picked up our companion and took him to the apostle and told him that we had killed God’s enemy. We disputed before him as to who had killed him, each of us laying claim to the deed. The apostle demanded to see our swords and when he looked at them he said, “It is the sword of `Abdullah b. Unays that killed him; I can see traces of food on it”
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Hassan b. Thabit mentioning the killing of Ka`b and Sallam said:

God, what a fine band you met, O Ibnu’l-Huqayq and Ibnu’l-Ashraf! They went to you with sharp swords, brisk as lions in a tangled thicket, until they came on you in your dwelling and made you drink death with their swift-slaying swords, despising every risk of hurt.

Ishaq:714-715
In this year, the killing of Abu Rafi the Jew took place. The Messenger sent some Ansar under the command of Abd Allah and Abd Allah against the Jew. Abu Rafi used to injure and wrong the Prophet…. Abd Allah said to the others, ‘Stay where you are, and I will go and ingratiate myself with the doorkeeper to gain entrance.’

Every time I opened a door, I shut it behind me from the inside, saying to myself, ‘If they become aware, they will not have time to stop me from killing him.’ When I reached Rafi, he was in a dark room with his family. As I did not know where he was in the room, I said, ‘O Abu Rafi.’ When he replied, I proceeded toward the voice and gave him a blow with my sword. He shouted and I came back, pretending to be a helper. I said, ‘O Abu,’ changing the tone of my voice. He asked me, ‘I don’t know who came to strike me with his sword.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. I hit him again and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him [in front of his wife and children]. I came out, filled with puzzlement, and went towards a ladder in order to get down but I fell into a moonlit night and sprained my foot. I bound it with my turban and moved on. I came to my companions and said, ‘By Allah, I will not leave till I hear the wailing of their women.’ So, I did not move till I heard them crying for the Jewish merchant. I said, ‘Deliverance! Allah has killed Abu Rafi.’ I got up, feeling no ailment, and proceeded till we came upon the Prophet and informed him.

The Khazraj asked the Prophet for permission to kill Sallam Huqayq, who was in Khaybar. He granted this.

One of the favors which Allah conferred upon his Prophet was that these two tribes of the Ansar, the Aws and the Khazraj, used to vie with one another like stallions to carry out the will of Muhammad. The Aws did not do anything which benefited him without the Khazraj saying, ‘By Allah they will not gain superiority over us in Islam in the eyes of the Messenger by doing this.’ And they would not cease until they had done something similar. Thus when the Aws killed Ka’b Ashraf on account of his hostility to Muhammad, the Khazraj conferred to find a man comparable to Ka’b in hostility and called to mind Sallam Huqayq in Khaybar. They asked the Prophet for permission to kill him, and it was granted.

Ishaq:482
Sallam’s wife came out and we told her that we were Arabs in search of supplies. When we entered, we bolted the door on her so she gave a shout to warn him of our presence. We rushed upon him with our swords as he lay in his bed. He took his pillow and tried to fend us off. Abd Allah thrust his sword into his stomach and transfixed him while he was shouting, ‘Enough! Enough!’ At once we went out but Abd Allah had bad eyesight, and he fell off the stairway, bruising his leg or arm. ‘How shall we know that the enemy of Allah is dead?’ one of us asked. ‘I will go and look,’ one replied. He set off and mingled with the people. He said, ‘I found him with the men of the Jews, and with his wife, who had a lamp in her hand, peering into his face. She said, ‘By the God of the Jews, he is dead.’ I never heard any more pleasing words than these. We went to the Messenger of Allah and told him that we had killed the enemy of Allah. We disagreed in his presence about the killing of Sallam, each of us claiming to have done it. The Prophet said, ‘Bring me your swords.’ We did and he looked at them. He said, ‘This sword of Abd Allah killed him. I can see the marks left by bones on it.’

Al-Tabari, Vol. 7, p. 101, See Also Ishaq:483
Allah, what a fine band you have, one willing to kill Sallam and Ashraf! We went with sharp swords, like fighting lions. We came upon their homes and made them drink death with our swift-slaying swords. Looking for the victory of our Prophet’s religion, we ignored every risk.

Ishaq:483

Assassination of Ka’b bin Ashraf[edit]

Narrated Jabir bin ‘Abdullah Allah’s Apostle said, ‘Who would kill Ka’b bin Al-Ashraf as has harmed Allah and His Apostle? Muhammad bin Maslama (got up and) said, ‘I will kill him.’ So, Muhammad bin Maslama went to Ka’b and said, ‘I want a loan of one or two Wasqs of foodgrains.’” After dickering over what to hold as mortgage, they agreed that Muhammad bin Maslama would mortgage his weapons. So he promised him that he would come with his weapons next time.”

Narrated Jabir bin ‘Abdullah: The Prophet said, “Who is ready to kill Ka’b bin Al-Ashraf who has really hurt Allah and His Apostle?” Muhammad bin Maslama said, “O Allah’s Apostle! Do you like me to kill him?” He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka’b) and said, “This person (i.e. the Prophet) has put us to task and asked us for charity.” Ka’b replied, “By Allah, you will get tired of him.” Muhammad said to him, “We have followed him, so we dislike to leave him till we see the end of his affair.” Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him.

“Narrated Jabir : The Prophet said, ‘Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).’ Muhammad bin Maslama replied, ‘Do you like me to kill him?’ The Prophet replied in the affirmative. Muhammad bin Maslama said, ‘Then allow me to say what I like.’ The Prophet replied ‘I do (i.e. allow you).’”

Narrated Jabir bin ‘Abdullah: Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” Then Muhammad bin Maslama went to Kab and said, “That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you.” On that, Kab said, “By Allah, you will get tired of him!” Muhammad bin Maslama said, “Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food.” (Some difference between narrators about a camel load or two.) Kab said, “Yes, (I will lend you), but you should mortgage something to me.” Muhammad bin Mas-lama and his companion said, “What do you want?” Ka’b replied, “Mortgage your women to me.” They said, “How can we mortgage our women to you and you are the most handsome of the ‘Arabs?” Ka’b said, “Then mortgage your sons to me.” They said, “How can we mortgage our sons to you? Later they would be abused by the people’s saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you.” Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab’s foster brother, Abu Na’ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kab replied, “None but Muhammad bin Maslama and my (foster) brother Abu Na’ila have come.” His wife said, “I hear a voice as if dropping blood is from him, Ka’b said. “They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed.” Muhammad bin Maslama went with two men. (Some narrators mention the men as ‘Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. ” have never smelt a better scent than this. Ka’b replied. “I have got the best ‘Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.”

It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka’b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka’b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka’b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu ‘Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except ‘Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na’ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.

Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. By Muhammad’s order we were sent secretly by night. Brother killing brother. We lured him to his death with guile [cunning or deviousness]. Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.

Ishaq:368
We carried Ka’b’s head and brought it to Muhammad during the night. We saluted him as he stood praying and told him that we had slain Allah’s enemy. When he came out to us we cast Ashraf’s head before his feet. The Prophet praised Allah that the poet had been assassinated and complimented us on the good work we had done in Allah’s Cause. Our attack upon Allah’s enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.’

Al-Tabari, Vol. 7, p. 97, See Also Ishaq 368
[Ka`b bin al-Ashraf said] “Is this true? Did Muhammad actually kill these whom these two men mention? These are the nobles of the Arabs and kingly men; by God, if Muhammad has slain these people it were better to be dead than alive.”
When the enemy of God became certain that the news was true he left the town and went to Mecca to stay with al-Muttalib who was married to `Atika. She took him in and entertained him hospitably. He began to inveigh against the apostle and to recite verses in which he bewailed the Quraysh who were thrown into the pit after having been slain at Badr.
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Then he composed amatory verses of an insulting nature about the Muslim women. The apostle said – according to what Abdullah Burda told me, “Who will rid me of Ibnu’l-Ashraf?” Maslama said, “I will deal with him for you, O apostle of God, I will kill him.” He said, “Do so if you can.” So Maslama returned and waited for three days without food or drink, apart from what was absolutely necessary. When the apostle was told of this he summoned him and asked him why he had given up eating and drinking. He replied that he had given him an undertaking and he did not know whether he could fulfil it. The apostle said, “All that is incumbent upon you is that you should try.” He said, “O apostle of God, we shall have to tell lies.” He answered, “Say what you like, for you are free in the matter.”
Thereupon he and Silkan [Abu Na’ila], and Abbad, and Harith, and Abu `Abs b. Jabr conspired together and sent Silkan to the enemy of God, Ka`b, before they came to him. He talked to him some time and they recited poetry one to the other, for Silkan was fond of poetry. Then he said, “O Ibn Ashraf, I have come to you about a matter which I want to tell you of and wish you to keep secret.” “Very well”, he replied. He went on, “The coming of this man is a great trial to us. It has provoked the hostility of the Arabs, and they are all in league against us. The roads have become impassable so that our families are in want and privation, and we and our families are in great distress.” Ka`b answered, “By God, I kept telling you, O Ibn Salama, that the things I warned you of would happen.” Silkan said to him, “I want you to sell us food and we will give you a pledge of security and you deal generously in the matter.” He replied, “Will you give me your sons as a pledge?” He said, “You want to insult us. I have friends who share my opinion and I want to bring them to you so that you many sell to them and act generously, and we will give you enough weapons for a good pledge.” Silkan’s object was that he should not take alarm at the sight of weapons when they brought them. Ka`b answered, “Weapons are a good pledge.”
Thereupon Silkan returned to his companions, told them what has happened, and ordered them to take their arms. Then they went away and assembled with him and met the apostle.
Thaur b. Zayd told me the apostle walked with them as far as Gharqad. Then he sent them off, saying, “Go in God’s name; O God help them.” So saying, he returned to his house. Now it was a moonlight night and they journeyed on until they came to his castle, and Abu Na’ila called out to him. He had only recently married and he jumped up in the bedsheet, and his wife took hold of the end of it and said, “You are at war, and those who are at war do not go out at this hour.” He replied, “It is Abu Na’ila. Had he found me sleeping he would not have woken me.” She answered, “By God, I can feel evil in his voice.” Ka`b answered, “Even if the call were for a stab a brave man must answer it.”

So he went down and talked to them for some time, while they conversed with him. then Abu Na’ila said, “Would you like to walk with us to Shi`b al-`Ajuz, so that we can talk for the rest of the night?” “If you like”, he answered, so they went off walking together; and after a time Abu Na’ila ran his hand through his hair. Then he smelt his hand, and said, “I have never smelt a scent finer than this.” They walked on farther and he did the same so that Ka`b suspected no evil. Then after a space did it for the third time and cried, “Smite the enemy of God!” So they smote him, and their swords clashed over him with no effect. Maslama said, “I remembered my dagger when I saw that our swords were useless, and I seized it. Meanwhile the enemy of God had made such a noise that every fort around us was showing a light. I thrust it into the lower part of his body, then I bore down upon it until I reached his genitals, and the enemy of God fell to the ground. Harith had been hurt, being wounded either in his head or in his foot, one of our swords having stuck him. We went away, passing by the Umayya and then the Qurayza and then both until we went up the Harra of Urayd. Our friend Harith had lagged behind, weakened by loss of blood, so we waited for him for some time until he came up, following our tracks. We carried him and brought him to the apostle OT the end of the night. We saluted him as he stood praying, and he came out to us and we told him that we had killed God’s enemy. He spat upon our comrade’s wounds, and both he ad we returned to our families. Our attack upon God’s enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.”

Ishaq:365
Then they cut his head and took it with them. … they cast his head before him [Muhammad]. He (the prophet) praised Allah on his being slain.

Ibn Sa’d, Vol. 1, P. 37

Attempted Assassination of Abu Sufyan[edit]

Abu Sufyan was the commander of the Meccan forces.

Amr was sent by Muhammad to kill Abu Sufyan [the Quraysh leader and merchant]. The Prophet said, ‘Go to Abu Sufyan and kill him.’ …When I entered Mecca I had a dagger ready to slay anybody who laid hold of me. My Ansar companion asked, ‘Should we start by circumambulating the Ka’aba seven times and praying two rak’ahs?’ I said, ‘I know the Meccans better than you do.’ But he kept pestering me until in the end we went to the Ka’aba, circumambulated it seven times, and prayed.

One of the Meccans recognized me and shouted, ‘That is Amr!’ They rushed after us, saying, ‘By Allah, Amr has not come here for any good purpose! He has come for some evil reason.’ Amr had been a cutthroat and a desperado before accepting Islam.

Amr said, ‘Let’s wait here until the cry has died down. They are sure to hunt for us tonight and tomorrow. I was still in the cave when Uthman bin Malik came riding proudly on his horse. He reached the entrance to our cave and I said to my Ansar companion, ‘If he sees us, he will tell everyone in Mecca.’ So I went out and stabbed him with my dagger. He gave a shout and the Meccans came to him while I went back to my hiding place. Finding him at the point of death, they said, ‘By Allah we knew that Amr came for no good purpose.’ The death of their companion impeded their search for us, for they carried him away.

I went into a cave with my bow and arrows. While I was in it, a one-eyed man from the Banu Bakr came in driving some sheep. He said, ‘Who’s there?’ I said [lied], ‘I’m a Banu Bakr.’ ‘So am I.’ Then he laid down next to me, and raised his voice in song: ‘I will not believe in the faith of the Muslims.’ I said, ‘You will soon see!’ Before long the Bedouin went to sleep and started snoring. So I killed him in the most dreadful way that anybody has ever killed. I leant over him, struck the end of my bow into his good eye, and thrust it down until it came out the back of his neck. After that I rushed out like a wild beast and took flight. I came to the village of Naqi and recognized two Meccan spies. I called for them to surrender. They said no so I shot and arrow and killed one, and then I tied the other up and took him to Muhammad.

I had tied my prisoner’s thumbs together with my bowstring. The Messenger of Allah looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. ‘Well done!’ he said, and prayed for me to be blessed.

The Apostle heard that Abu Sufyan [a Meccan merchant] was coming from Syria with a large caravan containing their money and their merchandise. He was accompanied by only thirty men.

Al-Tabari, Vol. 7, p. 29, See Also Ishaq:289
Abu Sufyan and the horsemen of the Quraysh were returning from Syria following the coastal road. When Allah’s Apostle heard about them he called his companions together and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Sufyan and the men with him. They did not think that this raid would be anything other than easy booty.

Murder of `Asma’ Bint Marwan[edit]

`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 [daughter of] 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.”

Ishaq:675
‘You obey a stranger who encourages you to murder for booty. You are greedy men. Is there no honor among you?’ Upon hearing those lines Muhammad said, ‘Will no one rid me of this woman?’ Umayr, a zealous Muslim, decided to execute the Prophet’s wishes. That very night he crept into the writer’s home while she lay sleeping surrounded by her young children. There was one at her breast. Umayr removed the suckling babe and then plunged his sword into the poet. The next morning in the mosque, Muhammad, who was aware of the assassination, said, ‘You have helped Allah and His Apostle.’ Umayr said. ‘She had five sons; should I feel guilty?’ ‘No,’ the Prophet answered. ‘Killing her was as meaningless as two goats butting heads.’”

Ishaq:676
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).

Ibn Sa`d, Vol. 2, p. 31

The Killing of the King of Dumah’s Brother[edit]

When the Messenger of God reached Tabuk, Yuhannah b. Ru’bah, governor of Aylah, came to him, made a treaty with him, and offered him the poll tax [jizyah]. The people of jarbi’ and Adhruh also offered him the poll tax, and the Messenger of God wrote a document for each of them which is still in their possession.

Then the Messenger of God summoned Khalid b. al-Walid and sent him to Ukaydir at Dumah. This was Ukaydir b. ‘Abd al-Malik, a man from Kindah who was a king of Dumah and a Christian. The Messenger of God told Khalid that he would find him hunting wild cows . Khalid b. al-Walid rode out until he came within sight of his fort. It was a moonlit summer night and Ukaydir was on the roof terrace with his wife. The wild cows had been scratching the palace gate with their horns all night. His wife asked him if he had ever seen anything like that, and he said, “No indeed.” Then she said, “Who would allow this?” He responded, “No one.” He then came down and called for his horse, which was saddled. A group of men from his family , among them his brother Hassan, took their hunting spears, mounted [their horses], and rode off. On their way they encountered the Messenger of God’s cavalry, and [Ukaydir] was seized and his brother Hassan was killed.

Assassination of Amr b. Jihash[edit]

One of Yamin’s family told me that the apostle said to Yamin, ‘Have you seen the way your cousin has treated me and what he proposed to do?’ Thereupon Yamin gave a man money to kill `Amr b. Jihash and he did kill him, or so they allege.

Ishaq:438

Assassination of Khalid b. Sufyan[edit]

“He (the prophet) said, :Go and kill him. I saw him when the time of the afternoon prayer had come. I said : I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me : Who are you? I replied : A man from the Arabs ; it came to me that you were gathering (any[sp] army) for this man (i.e. the Prophet). Hence I came to you in connection with this matter. … I then walked along with him for a while; when it became convenient for me, I dominated him with my sword until he became cold (dead).”

“The Messenger of God called me and said, ‘It has reached me that Khalid b. Sufyan b. Nubayh al-Hudhali is gathering a force to attack me. He is either in Nakhlah or ‘Uranah, so go to him and kill him.’”

The Killing of Khubaib[edit]

Narrated Abu Huraira: Allah’s Apostle sent a Sariya of ten men as spies under the leadership of ‘Asim bin Thabit al-Ansari, the grandfather of ‘Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between ‘Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, “These are the dates of Yathrib (i.e. Medina), “and continued following their tracks When ‘Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, “Come down and surrender, and we promise and guarantee you that we will not kill any one of you” ‘Asim bin Thabit; the leader of the Sariya said, “By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred ‘Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, “This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us.” So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin ‘Amir bin Naufal bin ‘Abd Manaf. It was Khubaib who had killed Al-Harith bin ‘Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people.
Narrated Az-Zuhri: ‘Ubaidullah bin ‘Iyyad said that the daughter of Al-Harith had told him, “When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, ‘Are you afraid that I will kill him? No, I will never do so.’ By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca.” The daughter of Al-Harith used to say, “It was a boon Allah bestowed upon Khubaib.” When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two Rakat (prayer). They allowed him and he offered Two Rakat and then said, “Hadn’t I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception.” (He then recited the poetic verse):– “I being martyred as a Muslim, Do not mind how I am killed in Allah’s Cause, For my killing is for Allah’s Sake, And if Allah wishes, He will bless the amputated parts of a torn body” Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak’at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) ‘Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over Asim and protect him from their messenger and thus they could not cut off anything from his flesh.

The Torture and Murder of Kinanah b. al-Rabi b. al-Huqyaq[edit]

Kinanah b. al-Rabi b. al-Huqyaq who had the treasure of B. Nadir was brought to the Messenger of God, who questioned him; but he denied knowing where it was. Then the messenger of God was brought a Jew who said to him, “I have seen Kinanah walk around this ruin every morning.” The Messenger of God said to Kinanah: “What do you say? If we find it in your possession, I will kill you.” “All right,” he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-‘Awwam, saying, “torture him until you root out what he has.” Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah.”

“Kinana al-Rabi, who had the custody of the treasure of Banu Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (Tabari says “was brought”), to the apostle and said that he had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, “Do you know that if we find you have it I shall kill you?” He said “Yes”. The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr Al-Awwam, “Torture him until you extract what he has.” So he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud.”

Ishaq:515

The Murder of Al-Nadr Bin Al-Harith[edit]

If it was money he wanted, they would make him the richest of them all; if it was honour, he should be their prince; if it was sovereignty, they would make him king; if it was a spirit which had got possession of him (they used to call the familiar spirit of the jinn ra’iy), then they would exhaust their means in finding medicine to cure him. The apostle replied that he had no such intention. He sought not money, nor honour, nor sovereignty, but God had sent him as an apostle, and revealed a book to him, and commanded him to become an announcer and a warner. He had brought them the messages of his Lord, and given them good advice. If they took it then they would have a portion in this world and the next; if they rejected it, he could only patiently await the issue until God decided between them, or words to that effect.

Ishaq:133
‘Well, Muhammad,’ they said, ‘if you won’t accept any of our propositions, you know that no people are more short of land and water, and live a harder life than we, so ask your Lord, who has sent you, to remove for us these mountains which shut us in, and to straighten out our country for us, and to open up in it rivers like those of Syria and Iraq, and to resurrect for us our forefathers, and let there be among those that are resurrected for us Qusayy b. Kilab, for he was a true shaikh, so that we may ask them whether what you say is true or false. If they say you are speaking the truth, and you do what we have asked you, we will believe in you, and we shall know what your position with God is, and that He has actually sent you as an apostle as you say.’ He replied that he had not been sent to them with such an object. He had conveyed to them God’s message, and they could either accept it with advantage, or reject it and await God’s judgement. They said that if he would not do that for them, let him do something for himself. Ask God to send an angel with him to confirm what he said and to contradict them; to make him gardens and castles, and treasures of gold and silver to satisfy his obvious wants. He stood in the streets as they did, and he sought a livelihood as they did. If he could do this, they would recognize his merit and position with God, if he were an apostle as he claimed to be. He replied that he would not do it, and would not ask for such things, for he was not sent to do so, and he repeated what he had said before. They said, ‘Then let the heavens be dropped on us in pieces, as you assert that your Lord could do if He wished, for we will not believe you unless you do so.’ The apostle replied that this was a matter for God; if He wanted to do it with them, He would do it. They said, ‘Did not your Lord know that we would sit with you, and ask you these questions, so that He might come to you and instruct you how to answer us, and tell you what He was going to do with us, if we did not receive your message? Information has reached us that you are taught by this fellow in al-Yamama, called al-Rahman, and by God we will never believe in the Rahman. Our conscience is clear. By God, we will not leave you and our treatment of you, until either we destroy you or you destroy us.’ Some said, ‘We worship the angels, who are the daughters of Allah.’ Others said, ‘We will not believe in you until you come to us with God and the angels as a surety.
When they said this the apostle got up and left them.

Ishaq:134
Al-Nadr b. al-Harith b. Kalada b. `Alqama b. Abdu Manaf b. Abdu’l-Dar b. Qusayy got up and said: ‘O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.’ Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God’s vengeance, al-Nadr got up when he sat down, and said, ‘I can tell a better story than he, come to me.’ Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, ‘In what respect is Muhammad a better story-teller than I?’

Ishaq:135-136
Ibn `Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, ‘When our verses are read to him, he says fairy tales of the ancients’; and all those passages in the Quran in which ‘fairy tales’ are mentioned.
When Al-Nadr said that to them, they sent him and `Uqba b. Abu Mu`ayt to the Jewish rabbis in Medina and said to them, ‘Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.’ They carried out their instructions, and said to the rabbis, ‘You are the people of the Taurat, and we have come to you so that you can tell us how to deal with this tribesman of ours.’ The rabbis said, ‘Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.’ The two men returned to Quraysh at Mecca and told them that they had a decisive way of dealing with Muhammad, and they told them about the three questions.

They came to the apostle and called upon him to answer these questions. He said to them, ‘I will give you your answer tomorrow,’ but he did not say, ‘if God will.’ So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, ‘Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.’ This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of The Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit.

Ishaq:136-137
Al-Nadr b. al-Harith b. `Alqama b. Kalada b. `Abdu Manaf whenever the apostle sat in an assembly and invited people to God, and recited the Quran, and warned the Quraysh of what had happened to former peoples, followed him when he got up and spoke to them about Rustum the Hero and Isfandiyar and the kings of Persia, saying, “By God, Muhammad cannot tell a better story than I and his talk is only of old fables which he has copied [Sura 25.6] as I have.” So God revealed concerning him, “And they say, Stories of the ancients which he has copied down, and they are read to him morning and night. Say, He who knows the secrets of heaven and earth has sent it down. Verily, He is merciful, forgiving.” [Sura 83.13]
And there came down concerning him, “When Our verses are read to him he says, fables of the ancients”. [Sura 83.13]

And again, “Woe to every sinful liar who hears God’s verses read before him. Then he continues in pride as though he had not heard them, as though in his ears was deafness. Tell him about a painful punishment”.[Sura 45.7]

Ishaq:162-163
Then the apostle went forward until when he came out of the pass of al-Safra’ he halted on the sandhill between the pass and al-Naziya called Sayar at a tree there and divided the booty which God had granted to the Muslims equally. …
When the apostle was in al-Safra’, al-Nadr was killed by `Ali, as a learned Meccan told me. When he was in `Irqu’l-Zabya `Uqba was killed. He had been captured by `Abdullah b. Salima, one of the B. al-`Ajlan.

Ishaq:308
The apostle arrived in Medina a day before the prisoners. … Then the Quraysh sent to redeem their prisoners …

Ishaq:309-312
Qutayla d. al-Harith, sister of al-Nadr b. al-Harith, weeping him said:

O Rider, I think you will reach Uthayl at dawn of the fifth night if you are lucky. Greet a dead man there for me. Swift camels always carry news from me to thee. (Tell of) flowing tears running profusely or ending in a sob. Can al-Nadr hear me when I call him, how can a dead man hear who cannot speak? O Muhammad, finest child of noble mother, whose sire a noble sire was, ‘twould not have harmed you had you spared him. (A warrior oft spares though full of rage and anger.) Or you could have taken a ransom, the dearest price that could be paid. Al-Nadr was the nearest relative you captured with the best claim to be released. The swords of his father’s sons came down on him. Good God, what bonds of kinship there were shattered! Exhausted he was led to a cold-blooded death, a prisoner in bonds, walking like a hobbled beast.

Ishaq:360
Mus’ab replied, ‘You used to speak all kinds of calumnies against the Book of God and His Prophet; you also used the persecute and harm his companions.’ Al Nadr said, ‘Had Quraysh taken you captive, I would have never allowed them to kill you as long as I was alive’; to which Mus’ab replied, ‘By God I do not believe you; I am not like you; Islam has severed my relations with you.’ Al Nadr was the captive of al Miqdad who expected to receive a great ransom from the captive’s family…At this the Prophet–may God’s blessing be upon him—said: ‘Strike his neck. O God, give al Miqdad plenty of Your bounty instead.’ Ali ibn Abu Talib executed the Prophet’s order with the sword. As the party arrived at Irq al Zubyah, the Prophet ordered the execution of Uqbah ibn Abu Mu’ayt. When Uqbah pleaded, ‘Who will take care of my children, O Mohammed?’ Mohammed answered, ‘The fire.’

The Life of Muhammad, Muhammad H. Haykal, pp. 233-234

The Death of Ibn Sunayna[edit]

Narrated Muhayyisah: The Apostle of Allah (peace be upon him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.

THE AFFAIR OF MUHAYYISA AND HUWAYYISA
The apostle said, ‘Kill any Jew that falls into your power.’ Thereupon Muhayyisa b. Mas`ud leapt upon Ibn Sunayna, a Jewish merchant with whom they had social and business relations, and killed him. Huwayyisa was not a Muslim at the time though he was the elder brother. When Muhayyisa killed him Huwayyisa began to beat him, saying, ‘You enemy of God, did you kill him when much of the fat on your belly comes from his wealth?’ Muhayyisa answered, ‘Had the one who ordered me to kill him ordered me to kill you I would have cut your head off.’ He said that this was the beginning of Huwayyisa’s acceptance of Islam. The other replied, ‘By God, if Muhammad had ordered you to kill me would you have killed me?’ He said, ‘Yes, by God, had he ordered me to cut off your head I would have done so.’ He exclaimed, ‘By God, a religion which can bring you to this is marvellous!’ and he became a Muslim.

I was told this story by a client of B. Haritha from the daughter of Muhayyisa from Muhayyisa himself.

Muhayyisa composed the following lines on the subject:

My mother’s son blames me because if I were ordered to kill him I would smite his nape with a sharp sword, a blade white as salt from polishing. My downward stroke never misses its mark. It would not please me to kill you voluntarily though we owned all Arabia from north to south.

Ishaq:369

The Killing of Umaiya bin Khalaf Abi Safwan[edit]

Narrated ‘Abdullah bin Mas’ud: Sa’d bin Mu’adh came to Mecca with the intention of performing ‘Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sa’d’s house when he passed by Medina on his way to Sham. Umaiya said to Sad, “Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka’ba?” So, while Sad was going around the Ka’ba, Abu Jahl came and asked, “Who is that who is performing Tawaf?” Sad replied, “I am Sad.” Abu Jahl said, “Are you circumambulating the Ka’ba safely although you have given refuge to Muhammad and his companions?” Sad said, “Yes,” and they started quarreling. Umaiya said to Sad, “Don’t shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca).” Sad then said (to Abu Jahl). ‘By Allah, if you prevent me from performing the Tawaf of the Ka’ba, I will spoil your trade with Sham.” Umaiya kept on saying to Sad, “Don’t raise your voice.” and kept on taking hold of him. Sad became furious and said, (to Umaiya), “Be away from me, for I have heard Muhammad saying that he will kill you.” Umaiiya said, “Will he kill me?” Sad said, “Yes,.” Umaiya said, “By Allah! When Muhammad says a thing, he never tells a lie.” Umaiya went to his wife and said to her, “Do you know what my brother from Yathrib (i.e. Medina) has said to me?” She said, “What has he said?” He said, “He claims that he has heard Muhammad claiming that he will kill me.” She said, By Allah! Muhammad never tells a lie.” So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, “Don’t you remember what your brother from Yathrib told you?” Umaiya decided not to go but Abu Jahl said to him, “You are from the nobles of the valley of Mecca), so you should accompany us for a day or two.” He went with them and thus Allah got him killed.

The Murder of `Uqba bin Abi Mu`ayt[edit]

When the apostle ordered him to be killed `Uqba said, ‘But who will look after my children?’ ‘Hell’, he said, and `Asim b. Thabit b. Abu’l-Aqlah al-Ansari killed him according to what Abu `Ubayda b. Muhammad b. `Ammar b. Yasir told me.

Ishaq:308, See Also Al-Tabari, Vol. 9, p. 121
Mus`ab b. `Umayr … said: “Bind him fast, for his mother is a wealthy woman; perhaps she will redeem him for you.”

Ishaq:309

The Killing of Yusayr b. Rizam[edit]

It is reported about Yusayr b. Rizam, the Jew, that he was gathering Ghatafan in Khaybar to attack the Messenger of God, so the latter sent ‘Abdallah b. Rawahah with a number of his companions, among whom were ‘Abdallah b. Unays, an ally of the Banu Salamah.” The urged him to come to Mohammed with them, which he started to do. On the way he regretted it, and they sensed it, so they attacked him and his Jewish companions and killed them.

The Torture and Murder of the Eight Men From ‘Ukil[edit]

The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement,

Narrated Anas bin Malik: A group of eight men from the tribe of ‘Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, “O Allah’s Apostle! Provide us with some milk.” Allah’s Apostle said, “I recommend that you should join the herd of camels.” So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died (Abu Qilaba, a sub-narrator said, “They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.”)

Narrated Abu Qilaba: Once ‘Umar bin ‘Abdul ‘Aziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, “What do you think of Al-Qasama?” They said, “We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it.” Then he said to me, “O Abu Qilaba! What do you say about it?” He let me appear before the people and I said, “O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?” He said, “No.” I said, “If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?” He replied, “No.” I said, “By Allah, Allah’s Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate.” Then the people said, “Didn’t Anas bin Malik narrate that Allah’s Apostle cut off the hands of the thieves, branded their eyes and then, threw them in the sun?” I said, “I shall tell you the narration of Anas. Anas said: “Eight persons from the tribe of ‘Ukl came to Allah’s Apostle and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Allah’s Apostle. He said (to them ), “Won’t you go out with the shepherd of our camels and drink of the camels’ milk and urine (as medicine)?” They said, “Yes.” So they went out and drank the camels’ milk and urine, and after they became healthy, they killed the shepherd of Allah’s Apostle and took away all the camels. This news reached Allah’s Apostle , so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died.” I said, “What can be worse than what those people did? They deserted Islam, committed murder and theft.”…

Narrated Anas: Some people from ‘Uraina tribe came to Medina and its climate did not suit them, so Allah’s Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah’s Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (See Hadith No. 234, Vol. 1)

Narrated Anas: The Prophet cut off the hands and feet of the men belonging to the tribe of ‘Uraina and did not cauterise (their bleeding limbs) till they died.

Anas reported: Eight men of the tribe of ‘Ukl came to Allah’s Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah’s Messenger (may peace be upon him), and he said: Why don’t you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels’) milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah’s Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.

This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.

Narrated Abdullah ibn Umar: Some people raided the camels of the Prophet (peace be upon him), drove them off, and apostatised. They killed the herdsman of the Apostle of Allah (peace be upon him) who was a believer. He (the Prophet) sent (people) in pursuit of them and they were caught. He had their hands and feet cut off, and their eyes put out. The verse regarding fighting against Allah and His Prophet (peace be upon him) was then revealed. These were the people about whom Anas ibn Malik informed al-Hajjaj when he asked him.

Anas b. Malik reported: There came to Allah’s Messenger (may peace be upon him) eight persons from the tribe of ‘Ukl, but with this addition that he did not cauterise (the wounds which hid been inflicted upon them while punishing them).

Narrated AbuzZinad: When the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: “The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion.”

The Slaughter of the Ten Meccans[edit]

The Messenger ordered six men and four women to be assassinated. One of these women was Hind, who swore allegiance and became a Muslim.

The apostle of Allah entered through Adhakhir, [into Mecca], and prohibited fighting. He ordered six men and four women to be killed, they were (1) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn al-Aswad, (3) Abd Allah Ibn Sa`d Ibn Abi Sarh, (4) Miqyas Ibn Sababah al-Laythi, (5) al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal al-Adrami, (7) Hind Bint Utbah, (8) Sarah, the mawlat (enfranchised girl) of Amr Ibn Hashim, (9) Fartana and (10) Qaribah.

Ibn Sa`d, Vol. 2, p. 168
“The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them, except a small number who were to be killed even if they were found beneath the curtains of the Kaba. Among them was Abdullah Sa’d, brother of the B. Amir Luayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Quraysh [Mecca] and fled to Uthman Affan whose foster brother he was. The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he [Muhammad] said yes [granting Abdullah immunity from the execution order].
When Uthman had left he [Muhammad] said to his companions who were sitting around him, “I kept silent so that one of you might get up and strike off his head!” One of the Ansar said, “Then why didn’t you give me a sign, O apostle of God?” He answered that a prophet does not kill by pointing.”
“Another [to be killed] was Abdullah Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was Muslim). When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him.”

Ishaq:550, See Also Al-Tabari, Vol. 8, pp. 178-179

Assassination of Habbar Ibn al-Aswad[edit]

Muhammad ordered the assassination of al-Aswad. He was assassinated because, like Muhammad, he claimed to be a prophet.

‘Ubaydallah b. Sa’id [al-Zuhril-his uncle [Ya’qub]-Sayf [b. ‘Umar]-Hisham b. Urwah-his father: The Messenger of God waged war against the false prophets by sending messengers. He sent a messenger to some of the descendants of the Persian soldiers in the Yemen (al-abna’) instructing them [to get rid of] al- Aswad by artful contrivance . He [further] instructed them to seek help of some people whom he named from the Banu Tamim and Qays, sending [word] to the latter to help the former . They did [as instructed]. The means of [escape] for those who apostatized were cut off, and they were attacked [while they were] in a state of waning. Since they were isolated, they were occupied with themselves. Al-Aswad was killed while the Messenger of God was [still] alive, a day or a night before the latter’s death. Tulayhah, Musaylimah and the likeness of them were driven away by the messengers.

Assassination of `Abdullah ibn Sa`d Ibn Abi Sarh[edit]

The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them except a small number who were to be killed even if they were found beneath the curtains of the Ka`ba. Among them was `Abdullah b. Sa`d, brother of the B. `Amir b. Lu’ayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Qurahysh [Mecca] and fled to `Uthman b. `Affan whose foster brother he was. [`Uthman was one of Muhammad’s closest friends, and later became the Caliph of Islam]. The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he said yes, [granting `Abdullah immunity from the execution order]. When `Uthman had left he [Muhammad] said to his companions who were sitting around him, “I kept silent so that one of you might get up and strike off his head!” One of the Ansar [Muhammad’s helpers from Medina] said, then why didn’t you give me a sign, O apostle of God?” He [Muhammad] answered that a prophet does not kill by pointing.

Ishaq:550
A person of al-Ansar had taken a vow to kill Ibn Abi Sarh [the already mentioned Abdallah] if he saw him. `Uthman whose foster brother he (Ibn Abi Sarh) was, came and interceded for him with the prophet. The Ansari was waiting for the signal of the prophet to kill him. `Uthman interceded and he [Muhammad] let him go. The the apostle of Allah said to the Ansari, “Why did you not fulfil your vow?” He said, “O apostle of Allah! I had my hand on the hilt of the sword waiting for your signal to kill him.” The prophet said signalling would have been a breach of faith. “It does not behave the prophet to make signal.”

Ibn Sa`d, Vol. 2, p. 174

Murder of Sarah and Ikrima Abu Jahl[edit]

“And Sara, freed slave of one of the Abdul-Muttalib [a tribe], and Ikrima Abu Jahl. Sara had insulted him [Muhammad] in Mecca. As for Ikrima, he fled to the Yaman. His wife Umm Hakim Harith Hisham became a Muslim and asked for immunity for him and the apostle gave it. She went to the Yaman in search of him and brought him to the apostle and he accepted Islam.
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As for Ibn Khatal’s two singing-girls, one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara, who lived until in the time of `Umar a mounted soldier trod her down in the valley of Mecca and killed her. Al-Huwayrith was killed by `Ali.”

Ishaq:551
“She lived until someone in the time of Umar b. al-Khattab caused his horse to trample her at Abtah and killed her.

Also among those eliminated were Ikrimah bin Abu Jahl and Sarah, a slave of one of Abd Muttalib’s sons. She taunted Muhammad while he was in Mecca.

Murder of Habbar Ibn al-Aswad b. Ka`b al-`Ansi[edit]

Narrated Ubaidullah bin Abdullah bin Utba: We were informed that Musailima Al-Kadhdhab had arrived in Medina and stayed in the house of the daughter of Al-Harith. The daughter of Al-Harith bin Kuraiz was his wife and she was the mother of ‘Abdullah bin ‘Amir. There came to him Allah’s Apostle accompanied by Thabit bin Qais bin Shammas who was called the orator of Allah’s Apostle. Allah’s Apostle had a stick in his hand then. The Prophet stopped before Musailima and spoke to him. Musailima said to him, “If you wish, we would not interfere between you and the rule, on condition that the rule will be ours after you… The Prophet said, “If you asked me for this stick, I would not give it to you. I think you are the same person who was shown to me in a dream. And this is Thabit bin Al-Qais who will answer you on my behalf.” The Prophet then went away. I asked Ibn Abbas about the dream Allah’s Apostle had mentioned. Ibn Abbas said, “Someone told me that the Prophet said, “When I was sleeping, I saw in a dream that two gold bangles were put in my hands, and that frightened me and made me dislike them. Then I was allowed to blow on them, and when I blew at them, both of them flew. Then I interpreted them as two liars who would appear.’ One of them was Al-‘Ansi who was killed by Fairuz in Yemen and the other was Musailima Al-Kadhdbab.”

Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah’s Apostle with many of his people (to Medina) and said, “If Muhammad makes me his successor, I will follow him.” Allah’s Apostle went up to him with Thabit bin Qais bin Shams; and Allah’s Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, “If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. If you reject Islam, Allah will destroy you. I think that you are most probably the same person whom I have seen in the dream.” Abu Huraira told me that Allah’s Apostle; said, “While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama.”

Attempted Murder of Hind bint Utbah[edit]

Narrated Aisha, Ummul Mu’minin: When Hind, daughter of Utbah, said: Prophet of Allah, accept my allegiance, he replied; I shall not accept your allegiance till you make a difference to the palms of your hands; for they look like the paws of a beast of prey.

The Messenger ordered six men and four women to be assassinated. One of these women was Hind, who swore allegiance and became a Muslim.

Murder of al-Huwayrith Nuqaydh Wahb Qusayy[edit]

Another victim was Huwayrith. He used to insult Muhammad in Mecca. Huwayrith was put to death by Ali. The Messenger ordered Miqyas’ assassination only because he had killed an Ansar who had killed his brother by mistake and then became a renegade by rejecting Islam.

Ishaq:551
“Another was al-Huwayrith Nuqaydh Wahb Qusayy, one of those who used to insult him in Mecca. … Al-Huwayrith was killed by Ali.

Ishaq:551

The Murder of Abdullah Khatal of B. Taym b. Ghalib and his Slaves[edit]

Narrated Anas bin Malik: Allah’s Apostle entered Mecca in the year of its Conquest wearing an Arabian helmet on his head and when the Prophet took it off, a person came and said, “Ibn Khatal is holding the covering of the Ka’ba (taking refuge in the Ka’ba).” The Prophet said, “Kill him.”

Anas b. Malik (Allah be pleased with them) reported that Allah’s Apostle (may peace be upon him) entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Ka’ba, whereupon he said: Kill him. Malik (one of the narrators) attested this statement having been made.

Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, “Messenger of Allah, Ibn Khatal is clinging to the covers of the Kaba,” and the Messenger of Allah, may Allah bless him and grant him peace, said, “Kill him.”
Malik commented, “The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best.”

“Verily the apostle of Alah ordered (his followers) on the day of the Victory to kill Ibn Abi Sarh, Fartana Ibn al-Zibr’ra and Ibn Khatal. Abu Barzah came and saw him (Ibn Khatal) holding fast the curtains of al-Kabah. He (Abu Barzah) ripped open his belly.

Ibn Sa’d, Vol. 2, p. 174
“The apostle of Allah entered Makkah in the year of victory and on his head there was a helmet. Then he removed it. Ma’n and Musa Ibn Dawud said in their version: A person came to him and said, “O apostle of Allah! Ibn Khatal is holding fast the curtains of al-Kabah. Thereupon the apostle of Allah said: “Kill him.”
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kill him wherever you find him”

Ibn Sa’d, Vol. 2, p. 172-173
“As for Ibn Khatal’s two singing girls, one was killed and the other ran away until the apostle, asked for immunity, gave it to her.”

Ishaq:551

The Murder of Miqyas Hubaba[edit]

“Another [ordered to be killed] was Miqyas Hubaba because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist.”

Ishaq:551
“Miqyas Subaba came from Mecca as a Muslim, so he professed, saying, “I come to you as a Muslim seeking the bloodwit for my brother who was killed in error.” The apostle ordered that he should have the bloodwit for his brother Hisham and he stopped a short while with the apostle. Then he attacked his brother’s slayer and killed him and went off to Mecca an apostate.”

Ishaq:492

Nameless[edit]

Narrated Abu Huraira: Allah’s Apostle sent us in a mission (i.e. am army-unit) and said, “If you find so-and-so and so-and-so, burn both of them with fire.” When we intended to depart, Allah’s Apostle said, “I have ordered you to burn so-and-so and so-and-so, and it is none but Allah Who punishes with fire, so, if you find them, kill them.”

When it was feasible for me, I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I returned to the Prophet, he asked, ‘Is your mission accomplished?’ ‘Yes. I have killed him.’

Hassan was with the women and children. A Jew passed by and began to walk around his settlement. There was no one to protect them while the Apostle and his Companions were at the Meccans’ throats. So I said: ‘Hassan, this Jew is walking around. I fear he will point out our weakness while the Muslims are too busy to attend to us. So go down to him and kill him.

‘Allah forgive you, daughter of Abd al-Muttalib,’ Hassan said. ‘You know that I am not the man to do it.’ When he said that to me I saw that nothing could be expected from him. I girded myself, took a club, and, having gone down from the fortress to the man, I struck him with the club until I killed him. When I had finished with him, I returned to the fortress and said, ‘Hassan, go down to him and strip him—only his being a man kept me from taking his clothes.’ Hassan replied, ‘I have no need for his spoils.’

Al-Tabari, Vol. 8, p. 22, See Also Ishaq 458
Abu Basir went out with his companions. When they stopped to rest he asked one of them, ‘Is this sword of yours sharp?’ ‘Yes,’ he replied. ‘May I look at it?’ Basir asked. ‘If you wish.’ Basir unsheathed the sword, attacked the man, and killed him. The other Muslim ran back to the Messenger, saying, ‘Your Companion has killed my friend.’ While the man was still there, Abu Basir appeared girded with the sword. He halted before Muhammad and said, ‘Messenger, your obligation has been discharged.’

Amr and an Ansari waited until they were asleep. Then Amr killed them, thinking that he had taken vengeance for the Muslims who had been slain. When he came to the Messenger, he told him what had happened. The Prophet said, ‘You have killed men for whom I shall have to pay blood-money.’

Ishaq:434
Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet (peace be upon him) and disparage him. A man strangled her till she died. The Apostle of Allah (peace be upon him) declared that no recompense was payable for her blood.

The Blind Jew[edit]

When a blind Jew became aware of the presence of the Messenger and the Muslims he rose and threw dust in their faces, saying, ‘Even if you are a prophet, I will not allow you into my garden!’ I was told that he took a handful of dirt and said, ‘If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face.’ Sa’d rushed in and hit him on the head with his bow and split the Jew’s head open.

Al-Tabari, Vol. 7, p. 112, See Also Ishaq:372

Blind Man’s Slave-Mother[edit]

Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace be upon him) was informed about it.

He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.

He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.

Thereupon the Prophet (peace be upon him) said: Oh be witness, no retaliation is payable for her blood.

A blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allah (peace and blessings of Allah be upon him). He called the people together and said, “I ask by Allah the man who has done this action and I order him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet (peace and blessings of Allaah be upon him) said: “Bear witness, there is no blood money due for her.”[1]

Sunan An-Nasa’ee, 4081 – classed as saheeh by al-Albaani
See also Sunan Abi Dawood 4361
Qubaysah ibn ‘Uqbah told us: Yoonus ibn Abi Ishaaq narrated to us, from Abu Ishaaq, that ‘Abd-Allaah ibn Ma’qil said: Ibn Umm Maktoom stayed in the house of a Jewish woman in Madeenah, the paternal aunt of an Ansaari man. She was kind to him, but she annoyed him with regard to Allaah and His Messenger, so he took hold of her and hit her and killed her. The matter was referred to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: By Allaah, O Messenger of Allaah, she was kind to me, but she annoyed me with regard to Allaah and His Messenger, so I hit her and killed her. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah cast her away. There is no recompense for the shedding of her blood.”[1]

Ibn Sa’d in al-Tabaqaat al-Kubra (4/210)

Burned Alive[edit]

Narrated Abu Huraira: The Prophet said, “No prayer is harder for the hypocrites than the Fajr and the ‘Isha’ prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to c awl.” The Prophet added, “Certainly I decided to order the Mu’adh-dhin (call-maker) to pronounce Iqama and order a man to lead the prayer and then take a fire flame to burn all those who had not left their houses so far for the prayer along with their houses.

The Infidel Spy[edit]

Narrated Salama bin Al-Akwa: “An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. The Prophet said (to his companions), ‘Chase and kill him.’ So, I killed him.” The Prophet then gave him the belongings of the killed spy (in addition to his share of the war booty).

Narrated AbuHurayrah: A man of the tribe of Aslam came to the Prophet (peace be upon him) and testified four times against himself that he had had illicit intercourse with a woman, while all the time the Prophet (peace be upon him) was turning away from him. Then when he confessed a fifth time, he turned round and asked: Did you have intercourse with her? He replied: Yes. He asked: Have you done it so that your sexual organ penetrated hers? He replied: Yes. He asked: Have you done it like a collyrium stick when enclosed in its case and a rope in a well? He replied: Yes. He asked: Do you know what fornication is? He replied: Yes. I have done with her unlawfully what a man may lawfully do with his wife. He then asked: What do you want from what you have said? He said: I want you to purify me. So he gave orders regarding him and he was stoned to death. Then the Prophet (peace be upon him) heard one of his companions saying to another: Look at this man whose fault was concealed by Allah but who would not leave the matter alone, so that he was stoned like a dog. He said nothing to them but walked on for a time till he came to the corpse of an ass with its legs in the air. He asked: Where are so and so? They said: Here we are, Apostle of Allah (peace be upon him)! He said: Go down and eat some of this ass’s corpse. They replied: Apostle of Allah! Who can eat any of this? He said: The dishonour you have just shown to your brother is more serious than eating some of it. By Him in Whose hand my soul is, he is now among the rivers of Paradise and plunging into them.

Genocides[edit]

The morning after the murder of Ashraf, the Prophet declared, ‘Kill any Jew who falls under your power.’

Qurayza[edit]

The Messenger commanded that furrows should be dug in the ground for the Qurayza. Then he sat down. Ali and Zubayr began cutting off their heads in his presence.

The Messenger of Allah commanded that all of the Jewish men and boys who had reached puberty should be beheaded. Then the Prophet divided the wealth, wives, and children of the Banu Qurayza Jews among the Muslims.

The Jews were made to come down, and Allah’s Messenger imprisoned them. Then the Prophet went out into the marketplace of Medina, and he had trenches dug in it. He sent for the Jewish men and had them beheaded in those trenches. They were brought out to him in batches. They numbered 800 to 900 boys and men.

Ishaq:464

See Also[edit]

References[edit]

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Bill Warner, PhD talks about Hijra, Islamic Migration

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The World’s Most Persecuted Minority: Christians

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Rebekah goes out of her house and city and speaks to a stranger. She is not a Muslim and does not behave like a Muslim. She has a God-given freedom

Genesis 24:

10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. 11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. 12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham. 13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.

Rebekah is Chosen

15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up. 17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. 18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

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The Muslim woman is a prisoner in her house

[33.33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Apostle. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

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Philadelphia: Muslims tell Jews at interfaith gathering that “jihad doesn’t mean to go on a battlefield and fight”, a post from JihadWatch.org, with comments

It doesn’t? Somebody better tell the schools of Sunni jurisprudence:

Shafi’i school: A Shafi’i manual of Islamic law that was certified in 1991 by the clerics at Al-Azhar University, one of the leading authorities in the Islamic world, as a reliable guide to Sunni orthodoxy, stipulates about jihad that “the caliph makes war upon Jews, Christians, and Zoroastrians…until they become Muslim or pay the non-Muslim poll tax.” It adds a comment by Sheikh Nuh Ali Salman, a Jordanian expert on Islamic jurisprudence: the caliph wages this war only “provided that he has first invited [Jews, Christians, and Zoroastrians] to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya)…while remaining in their ancestral religions.” (‘Umdat al-Salik, o9.8).

Of course, there is no caliph today, unless one believes the claims of the Islamic State, and hence the oft-repeated claim that Osama et al are waging jihad illegitimately, as no state authority has authorized their jihad. But they explain their actions in terms of defensive jihad, which needs no state authority to call it, and becomes “obligatory for everyone” (‘Umdat al-Salik, o9.3) if a Muslim land is attacked. The end of the defensive jihad, however, is not peaceful coexistence with non-Muslims as equals: ‘Umdat al-Salik specifies that the warfare against non-Muslims must continue until “the final descent of Jesus.” After that, “nothing but Islam will be accepted from them, for taking the poll tax is only effective until Jesus’ descent” (o9.8).

Hanafi school: A Hanafi manual of Islamic law repeats the same injunctions. It insists that people must be called to embrace Islam before being fought, “because the Prophet so instructed his commanders, directing them to call the infidels to the faith.” It emphasizes that jihad must not be waged for economic gain, but solely for religious reasons: from the call to Islam “the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to the call, in order to save themselves from the troubles of war.”

However, “if the infidels, upon receiving the call, neither consent to it nor agree to pay capitation tax [jizya], it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do.” (Al-Hidayah, II.140)

Maliki school: Ibn Khaldun (1332-1406), a pioneering historian and philosopher, was also a Maliki legal theorist. In his renowned Muqaddimah, the first work of historical theory, he notes that “in the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force.” In Islam, the person in charge of religious affairs is concerned with “power politics,” because Islam is “under obligation to gain power over other nations.”

Hanbali school: The great medieval theorist of what is commonly known today as radical or fundamentalist Islam, Ibn Taymiyya (Taqi al-Din Ahmad Ibn Taymiyya, 1263-1328), was a Hanbali jurist. He directed that “since lawful warfare is essentially jihad and since its aim is that the religion is God’s entirely and God’s word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be fought.”

Someone should also alert more recent scholars of Islam to the reality of jihad as a spiritual struggle. Majid Khadduri was an Iraqi scholar of Islamic law of international renown. In his book War and Peace in the Law of Islam, which was published in 1955 and remains one of the most lucid and illuminating works on the subject, Khadduri says this about jihad:

The state which is regarded as the instrument for universalizing a certain religion must perforce be an ever expanding state. The Islamic state, whose principal function was to put God’s law into practice, sought to establish Islam as the dominant reigning ideology over the entire world….The jihad was therefore employed as an instrument for both the universalization of religion and the establishment of an imperial world state. (P. 51)

Imran Ahsan Khan Nyazee, Assistant Professor on the Faculty of Shari’ah and Law of the International Islamic University in Islamabad. In his 1994 book The Methodology of Ijtihad, he quotes the twelfth century Maliki jurist Ibn Rushd: “Muslim jurists agreed that the purpose of fighting with the People of the Book…is one of two things: it is either their conversion to Islam or the payment of jizyah.” Nyazee concludes: “This leaves no doubt that the primary goal of the Muslim community, in the eyes of its jurists, is to spread the word of Allah through jihad, and the option of poll-tax [jizya] is to be exercised only after subjugation” of non-Muslims.

One might also get the impression that jihad has something to do with warfare from these Qur’an verses. What kind of “spiritual struggle” involves killing?

2:191-193: “And kill them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, kill them — such is the recompense of unbelievers, but if they give over, surely Allah is All-forgiving, All-compassionate. Fight them, till there is no persecution and the religion is Allah’s; then if they give over, there shall be no enmity save for evildoers.”

4:89: “They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of Allah; then, if they turn their backs, take them, and kill them wherever you find them; take not to yourselves any one of them as friend or helper.”

8:12: “When thy Lord was revealing to the angels, ‘I am with you; so confirm the believers. I shall cast into the unbelievers’ hearts terror; so strike above the necks, and strike every finger of them!”

8:60: “Make ready for them whatever force and strings of horses you can, to strike terror thereby into the enemy of Allah and your enemy, and others besides them that you know not; Allah knows them. And whatsoever you expend in the way of Allah shall be repaid you in full; you will not be wronged.”

9:5: “Then, when the sacred months are over, kill the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent, and perform the prayer, and pay the alms, then let them go their way; Allah is All-forgiving, All-compassionate.”

9:29: “Fight those who believe not in Allah and the Last Day and do not forbid what Allah and His Messenger have forbidden, and do not practice the religion of truth, even if they are of the People of the Book — until they pay the jizya with willing submission and feel themselves subdued.”

9:111: “Allah has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of Allah; they kill, and are killed; that is a promise binding upon Allah in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than Allah? So rejoice in the bargain you have made with Him; that is the mighty triumph.”

9:123: “O believers, fight the unbelievers who are near to you; and let them find in you a harshness; and know that Allah is with the godfearing.”

47:4: “When you meet the unbelievers, strike their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads. So it shall be; and if Allah had willed, He would have avenged Himself upon them; but that He may try some of you by means of others. And those who are slain in the way of Allah, He will not send their works astray.”

Also: did this gathering explain to the Jews what the Qur’an says about them? “Haroon put his arm around me and said, ‘I thought we were cousins.’” Did Haroon tell his Cousin Fred about how the Qur’an depicts the Jews as the strongest of all people in enmity toward the Muslims (5:82); as fabricating things and falsely ascribing them to Allah (2:79; 3:75, 3:181); claiming that Allah’s power is limited (5:64); loving to listen to lies (5:41); disobeying Allah and never observing his commands (5:13); disputing and quarreling (2:247); hiding the truth and misleading people (3:78); staging rebellion against the prophets and rejecting their guidance (2:55); being hypocritical (2:14, 2:44); giving preference to their own interests over the teachings of Muhammad (2:87); wishing evil for people and trying to mislead them (2:109); feeling pain when others are happy or fortunate (3:120); being arrogant about their being Allah’s beloved people (5:18); devouring people’s wealth by subterfuge (4:161); slandering the true religion and being cursed by Allah (4:46); killing the prophets (2:61); being merciless and heartless (2:74); never keeping their promises or fulfilling their words (2:100); being unrestrained in committing sins (5:79); being cowardly (59:13-14); being miserly (4:53); being transformed into apes and pigs for breaking the Sabbath (2:63-65; 5:59-60; 7:166); and more? Somehow I doubt any of that came up.

“Muslim-Jewish interfaith exchange reveals common ground,” by Dan Geringer, Philadelphia Inquirer, January 9, 2017:

Haroon Rashid, a Muslim from North Penn Mosque in Lansdale, and Fred Goldstein, a Jew from Old York Road Temple-Beth Am synagogue in Abington, met as mentors at an Interfaith Center of Philadelphia youth conference in 2015 and quickly became kindred souls.

When they visited Rashid’s mosque during the conference, Goldstein asked about a collection box he saw. Rashid said it was a Sadaqah box, used to collect money for the poor. Goldstein said, “When we go to my synagogue, I’ll show you a Tzedakah box, where we collect money for the poor.”

That was one of many common threads between Judaism and Islam that the two new friends discovered as “Haroon put his arm around me and said, ‘I thought we were cousins,’ ” Goldstein recalled Sunday. “That day for me was actually life changing.”

Discovery of common ground was also on the agenda Sunday, when 46 members of Temple-Beth Am visited North Penn Mosque to share a meal of lamb, beef, rice, and chickpeas; observe the afternoon prayer service led by Imam Abu Rashad; hear Imam Mujammil Zakir explain the basic tenets of Islam; and learn that jihad isn’t necessarily what they thought it was.

After alternating flawlessly between Arabic and English to discuss shared Islamic and Jewish respect for seminal figures such as Adam and Eve, Abraham, Jacob, and Moses, and the similar wish for peace in the greetings shalom and salaam alaikum, Zakir paused and said, “Jihad.”

He looked around the room, smiled, and gently teased his listeners, “When we hear that word, we sometimes wake up if we’ve been sleeping.”

Then, turning serious, he said, “Jihad doesn’t mean to go on a battlefield and fight. It means you struggle in your heart” to meet God’s standard of goodness.

That struggle might be between relaxing at home after a tiring work week instead of venturing out into the cold to go to the mosque, he said, adding “Who made the jihad? People who came to the afternoon prayer. That is jihad.”

Syed Afzal, the mosque’s president, welcomed visitors by saying, “We are blessed with your presence,” and noted that the mosque’s members in the room included people from India, Pakistan, Senegal, and Bangladesh.

“This is a beautiful gathering. I’m sure all of you came from another part of the world at one time or another. And now,” he said dramatically, “the most important item of the day. What is that? Food!”

He began the meal by breaking flatbread with Beth Am’s Rabbi Robert Leib, who offered a blessing in Hebrew. Afzal looked at his Muslim and Jewish audience and said, “We are all the offspring of one pair: Adam, peace be upon him; and Eve, peace be upon her.” Then he worked the lunch crowd, asking how the food was and joking, “If it’s good, I cooked it.”

Lily Rothman runs Beth Am’s Lincow Institute for Adult Jewish Studies, with her husband, Paul, and helped organize the mosque visit. She said its purpose was “to help get the whole sense of the unknown out of the way. I think if we have a level of comfort with each other, we’ll be more at peace with each other. The more you know, the more you understand and appreciate differences, and the more you eliminate misunderstanding and fear. The bottom line is: we’re all human beings.”

The afternoon of fellowship ended with women from Beth Am spontaneously serenading their Muslim hosts with a Hebrew song that translated as “How beautiful it is when brothers and sisters come together.”

Then the congregants who Leib affectionately calls the “Beth Amniks” invited their Muslim hosts to come to the synagogue for a future interfaith visit. Leib and Afzal hugged….

COMMENTS

  1. Mark A says

    January 9, 2017 at 1:09 pm

    Is it possible to have “inter-faith dialogue” with a religion that supports lying to promote the spread of its faith?

    This sounds like total taqiyya to me.

    • ktulu says

      January 9, 2017 at 1:31 pm

      I was just thinking that. The cunning and deceit of islam is boundless.
      Lying is an inherent part of islam. It is a *virtue* for muslims to deceive the kaffir.
      No amount of sugar sprinkled on a turd is going to make it any less of a turd.

    • Know Thy Enemy says

      January 9, 2017 at 1:32 pm

      It sounds like taqiyya because it IS taqiyya. The mullah in this video teaches another example of how to practice taqiyya on non-Muslims-

    • Kay says

      January 9, 2017 at 2:05 pm

      Yeah, the way Mohammedens change the meaning of all words leaves me wondering, what do they mean by battlefield? (airport; university; café; nightclub?) what do they mean by fight?

    • Westman says

      January 9, 2017 at 8:37 pm

      “Jihad doesn’t mean to go on a battlefield and fight. It means you struggle in your heart”

      Pure taqiyya! For people who drop and prostrate themselves, with head on the floor, life is degenerated to one-way respect for Allah; a being that has no respect for them and even calls them slaves. Jihad will be whatever some Imam or Mullah says Allah wants at the time. Slaves do what is demanded of them.

      “…women from Beth Am spontaneously serenading their Muslim hosts with a Hebrew song that translated as “How beautiful it is when brothers and sisters come together.”

      And the Mosque choir responded with …? Yes, culture and non-culture are so similar…

      • JAR says

        January 9, 2017 at 3:29 pm

        Indeed, mortimer. It’s not a level playing field when not the Muslim but the Jew is religiously bound to follow the commandment that says, “Thou shalt not bear false witness against thy neighbor.”
        I wonder if Haroon would have preferred a harpoon in his hand when he put his arm around cousin Fred.
        What is needed, is a fearless and relentless “Infidel Lives Matter” group to picket, boycott, protest, and bell the cat at every one of these so-called interfaith exchanges. Either that, or else a traveling group of skilled Islamic-fact-checkers to referee these visits in real-time.
        Ultimately, the “common ground” shared by both groups means nothing when the one side wants to convert or destroy you. It’s the differences that matter!
        “The bottom line is: we’re all human beings.” Well, duh. If cousin Fred thought that that day was “life changing,” just wait till he sees what Haroon has in store for him if present trends continue.

  2. @rodeo rosary says

    January 9, 2017 at 1:55 pm

    Muslim brotherhood front C A I R is Hamas stated differently in the words of the late Archie bunker case closed

  3. mortimer says

    January 9, 2017 at 2:02 pm

    Islam, after all has nothing to do with Islam. And jihad is not Islamic either. Just ignore the following:

    The Koran’s 164 Jihad Verses: K 002:178-179, 190-191, 193-194, 216-218, 244; 003:121-126, 140-143, 146, 152-158, 165-167,169, 172-173, 195; 004:071-072, 074-077, 084, 089-091, 094-095,100-104; 005:033, 035, 082; 008:001, 005, 007, 009-010, 012, 015-017, 039-048,057-060, 065-075; 009:005, 012-014, 016, 019-020, 024-026, 029,036, 038-039, 041, 044, 052, 073, 081, 083,086, 088, 092, 111, 120, 122-123; 016:110; 022:039, 058, 078; 024:053, 055; 025:052; 029:006, 069; 033:015, 018, 020, 023, 025-027, 050; 042:039; 047:004, 020, 035; 048:015-024; 049:015; 059:002, 005-008, 014; 060:009; 061:004, 011, 013; 063:004; 064:014; 066:009; 073:020; 076:008

    (sarc/off)

  4. marina says

    January 9, 2017 at 2:03 pm

    Why don’t these Muslims tell their own co religionists about the true meaning of Jihad. They should try to dissuade these would be jihadis from waging war against the kuffars That proves they are liars hypocrites.

    • Jaladhi says

      January 9, 2017 at 2:43 pm

      They will never do that since the fellow Muslims and active jihadis know the truth and will laugh in their face. This lying hypocrite imam knows very well that what he said is not true but he will peddle it since this meaning is for the consumption of naive infidels. Pure 100% unadulterated taqiyya!!

    • gravenimage says

      January 9, 2017 at 7:14 pm

      Good point, Marina–if they *really* believed this, they would be trying to convince violent Muslims–not snowing credulous Jewish people.

  5. Angemon says

    January 9, 2017 at 2:26 pm

    Muslim-Jewish interfaith exchange reveals common ground

    As a Jewish heresy, I’d expect islam to share common traits with mainstream Judaism.

  6. Judi says

    January 9, 2017 at 2:41 pm

    I wonder how many of these 46 Jews voted for Clinton. How can they be so naive to believe anything that comes out of the mouths of muslims?

  7. ECAW says

    January 9, 2017 at 2:50 pm

    Thanks to Robert Spencer for providing all this textual evidence to counter the greater jihad nonsense. It would be enough to win any debate on the subject with any reasonable person. If only there were more of them.

    The only other thing I would take along would be this quote from David Cook:

    “In reading Muslim literature — both contemporary and classical — one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible.”

    Professor Cook teaches at Rice University, the same place as the appalling Craig Considine. I wonder if they’ve had any interesting chats in the staff room yet.

  8. Robert_k says

    January 9, 2017 at 3:08 pm

    Reform Jews (From the Liberal movement of Judaism formed originally in 19th century Germany) do not follow traditional Jewish practice, trying to assimilate as much as possible into Germany
    They even called their Synagogues Temples to show that they no longer aspired to return from exile to Israel to re-establish the Holy Temple in Jerusalem. Hence, the name Temple Beth Am. I doubt whether it mattered if the food was kosher. After all it was Halaal! BTW, Muslims are permitted by Shsriah to eat Kosher meat.

  9. DFD says

    January 9, 2017 at 3:09 pm

    I couldn’t wait to share this!
    ====================.

    THIS IS NO JOKE !!!!!!
    ——————————-

    And I’ll cross post, I just have too!

    I wanted to post this in conjunction with some other news from Europe, towards or at the weekend. But that was burning under my fingernails, and the keys on the board were simply beckoning…

    From Germany and the Netherlands, have a laugh, BUT IT’S REAL!

    The spokes woman of the green fraction in the Bundestag, Elisabeth Scharfenberg, suggested the following: That those who are handicapped or elder, and have no physical way to ‘satisfy themselves’ (masturbation) should receive help from the state. Namely that the state will pay partially or fully for prostitutes. {** I am not kidding! **}. They would have to prove though (??) via nurses and interviews that they are unable to ‘help themselves’. Makes one wonder how the nurses will be dressed. She further stated that the commune investigate en situ for best offers… {** Again: I am not kidding! **}

    Anyway, she cited the Netherlands were those in care already receive the services of prostitutes under prescription.

    I often wondered if we Euros have lost a large portion of our proverbial “marbles”. Now I wonder, do we have any left?

    • eur says

      January 9, 2017 at 5:49 pm

      If you were paralyzed but still have sexual needs … what would you think? Is it not the same as eating, shitting or having company? Do you prefer that your mother give you a straw to relieve you or make you a professional with whom there is no bond?puajjj Because reality is so crude.

  10. Walter Sieruk says

    January 9, 2017 at 3:14 pm

    Those gathering that are called “interfaith” meeting between Muslims and people of other faiths are nothing but a hoax. For falsehoods and lies are spoken by the Muslims to non-Muslims.Such at the falsehood and lie as shown in the title of this above article. In addition that’s blatant lie that” in Islam jihad is not violent.” For deadly violence is part of Islam .As proven in that murdering jihad attack in Jerusalem this very week.

    Of the vicious and murderous truck jihad attack in the city of Jerusalem should thing need to be made clear. First, that jihad-minded Muslim was abiding to the instruction of the “holy book” of Islam, the Quran in that Islamic murder attack .For the Quran in Sura 9:111. instructs “The believers fight in Allah’s Cause, they slay and are slain, they kill and are killed.” Nevertheless, there are still some who have the ignorant gall to say that Islam is “a peaceful religion.” That’s a totally bogus statement if there ever was one. Second, The Quran teaches in Sura 47:4 “Whenever you encounter the unbelievers strike of their heads until you make a great slaughter among them…” Let’s face it using a truck as a weapon in the mowing down groups of people can sure make a greater “slaughter among them” than a sword can. Third, the Quran teaches in 9:123. “O you who believe ! Fight those of the disbelievers who are close to you, and let them find harshness in you…” The jihadist /Muslim who was engaging in that cruel vicious and brutal truck jihad attack in mangling, maiming and murdering people who the Quran classifies as “disbelievers” is an extremely effective way to showing those people harshness. “ This is Quranic based Islam not any kind of “hijacked “ or warped” Islam as the propagandists for this religion so falsely claim.

  11. Walter Sieruk says

    January 9, 2017 at 3:18 pm

    Those Muslim speaking to the Jewish people at that interfaith meeting there engaging in the telling of lies of falsehoods and deception for the cause of Islam .This is called Taqiyya.
    There is such a thing in Islam which his called Taqiyya .This is the Islamic doctrine the deception is a good thing to do as long as it’s done for the advancement of Islam. In strong contrast to this practice of Taqiyya is the teachings found in the Bible . For the Bible informs its readers in Proverbs 11:18. “The wicked worketh a deceitful work…” Likewise, the very next chapter[12] of the same book of Proverbs it reads in verse 5 “The counsels of the wicked are deceit .” Also further on verse 20 it instructs “Deceit is in the heart of them that imagine evil…” [K.J.V.]

  12. billybob says

    January 9, 2017 at 4:22 pm

    “God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels.”

    So try to wrap you head around this one. God will be your assistant if you are the destroyer of His enemies, the infidels.

    Wow! There is just so much there I didn’t know. The first thing we learn is the God – or at least “Allah” has enemies! Now an enemy is someone who can hurt you – either emotionally, financially, reputationally, physically, or even kill you. I don’t think a person who is completely harmless to you would be called you enemy, even if he didn’t like you.

    So the first thing we learn is that Allah has enemies, and that he can be harmed! How different from the Christian God that is All-Powerful. This god of the Muslims is weak, and relies on Muslims to destroy his enemies! So now we know this god is weak, we might be able to destroy him if we could find him. How’s that for a novel idea? Attack Islam right at its source. You wouldn’t even need a nuclear bomb or any modern weaponry, because Allah was afraid of infidels as they were back in Muhammad’s time. I suppose that means armed only with a sword or maybe a bow and arrow.

    The second thing we learn is that we already are the enemies of Allah – we infidels, that is. How do you feel about that? Without even flexing a muscle, Allah is afraid of you and wants you destroyed!

    So what do you have to lose? Sign up for the campaign to go destroy Allah now! Let’s finish this miserable old deceiver off once and for all.

    • citycat says

      January 9, 2017 at 8:13 pm

      Destroy Allah?
      If Allah was real.
      But Allah lives in the minds of Muslims and black magicians like Aliester Crowley.
      Destroying religious ideas can be rather difficult.
      Do you have a plan?

    • Know Thy Enemy says

      January 10, 2017 at 5:15 am

      billybob and citycat,

      Many people try to destroy Muhammad’s “Allah” and many have tried doing so in the recent past, myself included. Our plan was simple: Show Muslims that ‘Allah’ was none other than Muhammad’s alter-ego, his sock-puppet. Show Muslims that Muhammad was not only a fraud but an evil man unworthy of any respect. Destroy Muhammad and you would have destroyed Islam including its Allah.

      I put this plan to practice on ex-Muslim Ali Sina’s blog, in the comments section that was visited by many Muslims. Later I practiced it in Youtube comments. Many others have carried out the same plan at many other sites and continue to do so.

      However, even after years and years of trying, we have only put a minor dent in Muslims’ faith in Islam. The plan that seemed like a sure bet did not work. I have identified two primary reasons why this plan does not work on Muslims-

      1) Importance given to Tawheed: Muslims think that Tawheed (oneness of God) is the most important thing. The raised index finger that we see in many pictures of Muslims refers to Tawheed (also spelled Tawhid or Tauheed). According to them, since Islam firmly adheres to Tawheed it is the right religion. As for Muhammad, Muslims check his authenticity not by studying his deeds but by whether or not he emphasized Tawheed. Since he did, to Muslims he was a real messenger.

      Having said that, an even more important reason why it is so hard to destroy Allah/Mu/Islam is that:

      2) Muslims are winning. It is normal human nature that when we are winning and thriving, we think that our beliefs (and understandings) are the correct beliefs. If others are losing (or not winning), their beliefs and understandings are false (or at least not right). There are only a few people who are wise enough to realize that just because we are not encountering problems, does not automatically mean that all is well and right with our beliefs.

      Three years ago, if someone had told you that the pen is NOT mightier than the sword, and that it is the sword that is mightier than the pen, would you have believed that? I know I would have explained a hundred reasons why it was the pen that was mightier. It was not until the knives and guns successfully shut up the MSM (including Charlie Hebdo) and the bloggers in Bangladesh, that some of us realized that we needed to re-evaluate the “pen is mightier than sword” belief.

      It is the same case with Muslims. They have been winning and thriving (from their point of view). Islam keeps increasing in the east and west. The world leaders all say nice things about Islam; no one of “good repute” says bad things about this religion. Muslims are respected in the media, in the govt, in colleges, in politics, in interfaith meetings, etc etc. They get welfare benefits and other provisions, and preferential treatment. They know they are breeding faster than others, so they know one day Islam is going to rule the west. They can see that they are winning and thriving. This is the single most important reason why they cannot see that Islam is not from God.

      Our efforts to destroy Allah, Muhammad, or Islam, will continue to make negligible impact until Muslims start losing. This is why we need to get tough and hard on Islam and Muslims. We NEED to keep them out of our countries and deport as many of them as possible. We NEED to give them harsh punishments for crimes and keep them from proselytizing in prisons. We NEED to declare Islam an enemy political+military ideology, keep its followers from getting any positions of influence in society, and curtail/deny them as many welfare benefits as possible (especially benefits for having children).
      On top of that, we need to expose the true nature of Islam and Muhammad to everyone (on TV, that is), and ridicule it. Needless to say, most of the above mentioned things can be carried out only by the government.

      Only when all this happens to Islam-followers, will they see that they are losing. And only when they are losing, our arguments against Islam, Muhammad, and his “Allah” will begin to make sense to them.

  13. billybob says

    January 9, 2017 at 4:51 pm

    About the article: These Jews were consorting with the enemy. This is very harmful, as the false word spreads. These particular Muslims may have been friendly folk, but even if that was their true nature, that has nothing to do with Islam. From an Islamic perspective, Jews are the descendants of apes and pigs, and that cannot be changed by this camaraderie.

    These days we often hear the appeal from the left, or from Muslims themselves, the challenge to actually get to know Muslims. The implication being, once you get to know them you will realize that any fear of them is just “Islamophobia”.

    This brings to mind the gimmick marketed by CAIR in a spoof “ad” that showed some guy afraid of his Muslim neighbour. Then he takes a stick of this gum, and he is subsequently able to rise above his Islamophobia and get to know his neighbour, who turns out to be a nice guy. All very disarming – that that is the whole point of it. However, even if your Muslim neighbour is in fact a nice guy, that has no bearing on Islam and you cannot define Islam based on that experience. Islam remains just as insidious as it has been for the past 1400 years.

    I do hope these Jews read this page and Robert’s introduction to the article, because they aren’t doing anybody any favours by consorting with Muslims.

  14. eur says

    January 9, 2017 at 5:58 pm

    https://goo.gl/images/DzE1e4

    When they attacked Charlie hebdo some Muslims came out to express themselves, saying the typical Islam = peace .. blablabla and also …. “neither crusades nor jihad” jajaja with two balls… No crusades.. jjajaja
    These are the ones that come to integrate? They do not know what planet they live in or they know how to be very good fools. Crusades !!!!
    But the best of course is that on those posters they admit that the assassinations of Charlie hebdo is jihad … of course it is.

  15. gravenimage says

    January 9, 2017 at 6:19 pm

    Philadelphia: Muslims tell Jews at interfaith gathering that “jihad doesn’t mean to go on a battlefield and fight”
    …………………………..

    Nothing but Taqiyya to lull the “filthy Jews” into a false sense of security.

    More:

    When they visited Rashid’s mosque during the conference, Goldstein asked about a collection box he saw. Rashid said it was a Sadaqah box, used to collect money for the poor. Goldstein said, “When we go to my synagogue, I’ll show you a Tzedakah box, where we collect money for the poor.”
    …………………………..

    “Sadaqah” is more commonly called Zakat–usually mistranslated as “charity”. Some of this money may go to the poor–but it goes for *anything* that furthers the cause of Islam, and that is far more apt to be funding violent Jihad than orphanages and hospitals. Bet they aren’t going to tell these friendly Jews about *that*.

    More:

    The bottom line is: we’re all human beings.”
    …………………………..

    Well, sure. Nazis were human beings, as well. That doesn’t mean they mean they mean these trusting Jews anything good…

  16. ibrahim itace muhammed says

    January 9, 2017 at 6:23 pm

    may be the man was trying to say the term “jihad” connoting all forms of strugle to promote the religion of islam.the word “jihad” comes from the root “juhd”in arabic,which means exertion of effort.the holy prophet said when muslim fighters came back from battlefielding fighting unbelivers that they came from lesser jihad.it now remains greater jihad.the companions asked him to clarify what is greater jihad?he said the greater jihad is for one to fight evil temptation from his heart.ie purification of heart from evil temptations being whispered by the satan the cursed one.the weapons for this strugle is intensification of spiritual activities in worship.that is why sufi muslims put more emphasis on this aspect of jihad.jihad in the form of military confrontation is the last resort.it means peace is the general rule;while fighting is an exception.this is also the stand of the majority of muslim jurists,both sunni and shia.the literalist school now represented by wahhabi/salafi ideology that yield terrorist groups like isis as perverted and isolated interpretation of islam posited that jihad in the form of military confrontation is the general rule;while spirituality is an exception.their narrow reason is that without fight to establish islamic supremacy one cannot practice spirituality with ease.but this opinion held by isis contradicts clear text of the hadith refered above, and therefore null and void with no effect on the position of sharia perception of jihad.islam stands as peace not violent.resort to violence is an exceptional case.

    • Jeffie says

      January 9, 2017 at 7:07 pm

      “Aspects of jihad”? Exceptions of jihad? Jihad sure has a lot of ‘definitions’ it seems. No filthy Jew or Christian talk today?? Guess you had jihad in your mind not to post something about religions today. And the English language is still a jihad for you.

      • billybob says

        January 9, 2017 at 7:25 pm

        Actually, he handled the language very well in this piece. Very well composed. Just writing it down was the jihad for him – the sentences running together without clear distinction where one ends and the other leaves off. Perhaps Arabic is like that. Must be hard to write in English when you are used to writing from left to right in Arabic. Not sure how they distinguish one sentence from another in that language. Maybe they don’t. Not sure how they keep from smearing the ink as their hand moves across the passage just written. Maybe that is why the Quran is so obscure – all the ink was smeared in the earlier versions of which the final copy was made from.

        Ibrahim is obviously well educated, but he has very little understanding of Western culture, Christians, and Jews. He should spend some time in the West and get to know people. We aren’t the animals he thinks we are. Of course we do hate Islam, but we have good reasons – beyond the 30,000 jihad attacks since 9/11 and even 9/11 itself. The onus is upon Ibrahim to understand where that hatred comes from, since hatred is not natural to us.

        • gravenimage says

          January 9, 2017 at 8:45 pm

          billybob wrote:

          He should spend some time in the West and get to know people.
          ………………………

          With all respect, billybob, muhammed has said that he wants to see Muslims conquer us and force us to convert to Islam. Why would you want someone like that in the West?

        • billybob says

          January 9, 2017 at 8:57 pm

          Why would I want someone like that in the West? This is why…
          Ibrahim – you are invited to watch this video.

        • Cecilia Ellis says

          January 9, 2017 at 9:41 pm

          Billybob, thank you for posting that video! Excellent! I am saving it and forwarding the link to others.

    • billybob says

      January 9, 2017 at 7:14 pm

      By the way – may I ask what school of Islam you belong to, since you have made it clear you are not a Wahabi in spite of you profound hatred of Christians and especially Jews?

    • gravenimage says

      January 9, 2017 at 8:35 pm

      Meretricious Muslim supremacist ibrahim itace muhammed wrote:

      may (sic) be the man was trying to say the term “jihad” connoting all forms of strugle (sic) to promote the religion of islam (sic).
      …………………………….

      No, he didn’t. If he did, he would not have claimed that Jihad doesn’t mean going on a battlefield–he would have said that this is not the only meaning. And then, hew does not make if clear that all Jihad is in the service of spreading Islam. Instead, he was just lying to the “filthy Jews”.

      And what is muhammed doing here with his dishonest nonsense? This is “Jihad of the pen”.

      More:

      the (sic) word “jihad” comes from the root “juhd”in arabic,which (sic) means exertion of effort.the (sic) holy prophet said when muslim (sic) fighters came back from battlefielding (sic) fighting unbelivers (sic) that they came from lesser jihad.it (sic) now remains greater jihad.the (sic) companions asked him to clarify what is greater jihad?he (sic) said the greater jihad is for one to fight evil temptation from his heart.ie purification (sic) of heart from evil temptations being whispered by the satan the cursed one.the weapons for this strugle (sic) is intensification of spiritual activities in worship.that is why sufi muslims put more emphasis on this aspect of jihad.
      …………………………….

      Not that the Hadith muhammed refers to is Daif (weak) or Maidu (fabricated). It is not included in any of the Sahih (reliable) collections of Hadith, like those by Bukhari or Muslim.

      There are, however, dozens of Hadith where the “Prophet” himself asserts the primacy of violent Jihad. Here is just one:

      It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire for Jihad died the death of a hypocrite.
      –Sahih Muslim 2:4696

      More:

      jihad (sic) in the form of military confrontation is the last resort.it (sic) means peace is the general rule;while (sic) fighting is an exception.this (sic) is also the stand of the majority of muslim (sic) jurists,both (sic) sunni (sic) and shia.
      …………………………….

      What muhammed does not say, of course, is that any Infidels living free from Islam constitutes a “last resort” for Muslims. Just a few days ago, muhammed himself affirmed that Muslims planned to conquer the West and force Christians to convert to islam.

      More:

      the (sic) literalist (sic) school now represented by wahhabi/salafi (sic) ideology that yield terrorist groups like isis (sic) as perverted and isolated interpretation of islam (sic) posited that jihad in the form of military confrontation is the general rule;while (sic) spirituality is an exception.their (sic) narrow reason is that without fight to establish islamic (sic) supremacy one cannot practice spirituality with ease.but (sic) this opinion held by isis contradicts clear text of the hadith (sic) refered
      (sic) above, and therefore null and void with no effect on the position of sharia perception of jihad.islam (sic) stands as peace not violent.resort (sic) to violence is an exceptional case.
      …………………………….

      Firstly, this contradicts what muhammed himself has said about conquering us and forcing us to convert to Islam.

      He has repeatedly said that ISIS, Wahabbis, and Salafists are somehow “Zionist”, even though violent Jihad is clearly a key part of orthodox Islam.

      And if violence were truly an “exceptional case”, how can muhammed explain over 30,000 Jihad terror attacks just since 9/11? Nothing but Taqiyya for what muhammed openly calls the “filthy Jews”.

      If he were sincere, he would take up this “misunderstanding” with his violent coreligionists, rather than bothering the good Infidels at Jihad Watch with this tripe.

      • Huck Folder says

        January 10, 2017 at 1:42 am

        “Not [Note ?] that the Hadith muhammed refers to is Daif (weak) or Maidu (fabricated). It is not included in any of the Sahih (reliable) collections of Hadith, like those by Bukhari or Muslim.”

        I think this is very well covered in Wikipedia “Jihad”, and the Robert Cook quote. I don’t know if RC originated that.

        So. the ‘inner struggle’ is just so much taqiyya crap.

    • don vito says

      January 10, 2017 at 3:10 am

      itace, how does a kufr safeguard his blood and property, from the likes of your evil, smelly, grasping prophet?

  17. citycat says

    January 9, 2017 at 6:41 pm

    I suppose it depends what is a “battlefield”
    The Hindus talk of “battlefield” which is the consciousness or something of the person, and the battle is to overcome stuff that binds one’s freedom of being, type of thing.
    No freedom in Islãm.
    The “battlefield” can be a corner shop taking custom from infidels.
    Or the world of words where weapons like “Islãmophobia” are fashioned out of infidel components.
    The “battlefield” is also Earth that is gradually being populated with weapons of war, ie Muslims.
    You name it. If it is not Islãm’s then it is a “battlefield”.
    Islãm’s growth is land and booty, not spiritual growth.
    So once Earth is conquered by Islãm then Islãm will start to die from inner negativity, anti-nature, and low level unnatural sex.
    Take Allah away, what’s left, a narcissist.
    You mix the religions, what’s common in them? Different God, messenger and morality at least.
    Even Protestants and Catholics don’t gel. Sunni and Shia don’t gel.
    We’re humans.
    What religion is that?

  18. VRWC member77 says

    January 9, 2017 at 9:11 pm

    TO ibrahim itace muhammed:

    *******JIHAD ******

    The QURAN:

    Quran (2:191-193) – “And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah [disbelief] is worse than killing…but if they desist, then lo! Allah is forgiving and merciful. And fight them until there is no more Fitnah [disbelief and worshipping of others along with Allah] and worship is for Allah alone. But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)”

    —– The historical context of this passage is not defensive warfare, since Muhammad and his Muslims had just relocated to Medina and were not under attack by their Meccan adversaries. In fact, the verses urge offensive warfare, in that Muslims are to drive Meccans out of their own city (which they later did). The use of the word “persecution” by some Muslim translators is thus disingenuous (the actual Muslim words for persecution – “idtihad” – and oppression – a variation of “z-l-m” – do not appear in the verse). The actual Arabic comes from “fitna” which can mean disbelief, or the disorder that results from unbelief or temptation. Taken as a whole, the context makes clear that violence is being authorized until “religion is for Allah” – ie. unbelievers desist in their unbelief.

    Quran (2:244) – “Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things.”

    Quran (2:216) – “Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.”

    — Not only does this verse establish that violence can be virtuous, but it also contradicts the myth that fighting is intended only in self-defense, since the audience was obviously not under attack at the time. From the Hadith, we know that this verse was narrated at a time that Muhammad was actually trying to motivate his people into raiding merchant caravans for loot. —

    Quran (3:56) – “As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.”

    Quran (3:151) – “Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority”.

    — This speaks directly of polytheists, yet it also includes Christians, since they believe in the Trinity (ie. what Muhammad incorrectly believed to be ‘joining companions to Allah’). —

    Quran (4:74) – “Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.”

    — The martyrs of Islam are unlike the early Christians, who were led meekly to the slaughter. These Muslims are killed in battle as they attempt to inflict death and destruction for the cause of Allah. This is the theological basis for today’s suicide bombers. Actually suicide bombers are NOT martyrs since they are deliberately killing others while taking their own lives. It is a murder suicide action in which they engage, NOT martyrdom. —

    Quran (4:76) – “Those who believe fight in the cause of Allah…”

    Quran (4:89) – “They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.”

    Quran (4:95) – “Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-”

    — This passage criticizes “peaceful” Muslims who do not join in the violence, letting them know that they are less worthy in Allah’s eyes. It also demolishes the modern myth that “Jihad” doesn’t mean holy war in the Quran, but rather a spiritual struggle. Not only is the Arabic word used in this passage, but it is clearly not referring to anything spiritual, since the physically disabled are given exemption. (The Hadith reveals the context of the passage to be in response to a blind man’s protest that he is unable to engage in Jihad and this is reflected in other translations of the verse). —

    Quran (4:104) – “And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain…”

    — Is pursuing an injured and retreating enemy really an act of self-defense? —

    Quran (5:33) – “The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement”

    Quran (8:12) – “I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them”

    — No reasonable person would interpret this to mean a spiritual struggle. —

  19. ibrahim itace muhammed says

    January 10, 2017 at 1:37 am

    ignorant filthy vrcw,we never tell you that jihad war will not involve killings,including striking on the head and neck as contained in number of quranic verses you refered to.but we are saying such acts of violence are last resort when circumstance warrants.the holy prophet muhammad who is the best interpreter of those verses told us that they apply only when jihasd in the form of military confrontation is resorted.he said resort to military confrontation is lesser jihad.fighting evil temptations from one’s heart or sprituality is greater jihad.in the light of that the majority of muslim jurists from 4 sunni schools of interpretation and those of shia posited that peace is the general rule in islam;while resort to violence at war front is an exception.those verses you refered to are actually describing what muslim fighters should do at the battlefield as military tactics.see hamidullah:islamic law of war and peace for detail.you filthy ignorant elements could not understand the style of the quran,because you associate with devil the founder of mithraism from which filthy christianity evolved.devil is also the mentor of evil jews and idol worshipers like dirty and horribly bad smelly hindus.

    • don vito says

      January 10, 2017 at 3:06 am

      itace, how does a kufr safeguard his blood and property from the grasping hands of your lying filthy, smelly prophet?

      • Shmooviyet says

        January 10, 2017 at 10:26 am

        Once again no one home… His phoney ‘educational attempt’ mask of earlier post has slipped and he’s back to the ‘ignorant-filthy-smelly-dirty others can’t possibly grasp the greatness of the quran’, of earlier posts as @Jeffie pointed out above.
        However it’s explained to a kuffar dummy like myself, it still comes across as a ‘battlefield’ can be an airport, nightclub, street, mall, Christmas market, synagogue, church etc.

    • danny says

      January 10, 2017 at 5:48 am

      @ Ibrahim itace Mohammed, you are the major reasons Muslims should be expelled from the west. You are too dangerous to live among reasonable human.

  20. Channah says

    January 10, 2017 at 4:44 pm

    Oh how sweet. So it looks like Psalm 133 has replaced Kumbaya as the idiot song? Unity? I know hatred can blind one to truth, but can false love also cause blindness? When are the reform going to come to Gaza to try this all out? Good luck with that.

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