Refuting Islam

By William Braswell

-

In Islamic tradition, the revelation of the Quran to Muhammad is understood to be from God (Allah) through the angel Gabriel (Jibril). According to the Islamic narrative, Muhammad received his first revelation in the cave of Hira near Mecca when he was around 40 years old. The Quran describes this event as a moment of divine encounter, where an angel appeared to Muhammad and commanded him to recite. This event is recorded in Surah Al-Alaq Chapter 96 of the Quran. Islam affirms the belief in one God, known as Allah in Arabic. Muslims believe that Allah is the creator, sustainer, and ruler of the universe, and that there is no god but Allah. Muslims believe that Allah has sent prophets and messengers throughout history to guide humanity and convey His message. Muhammad is considered the last and "seal of the prophets". The Quran is believed by Muslims to be the literal word of God as revealed to Muhammad over a period of approximately 23 years. It serves as the ultimate authority in matters of faith, morality, and practice. It is considered the third revelation from Allah to humanity after the Torah and Gospel. The Hadiths are a collection of traditions and sayings attributed to Muhammad that are central to Islamic law and moral guidance and essentially needed to complete and make sense of the Quran.

Sharia: Sharia is the Islamic law derived from the Quran and the Hadith, governing various aspects of life including worship, morality, family law, and societal behavior. It provides guidelines for personal conduct and social justice.


The Five Pillars of Islam: The Five Pillars are the central acts of worship and devotion in Islam, including: Shahada: Declaration of faith, affirming the belief in the oneness of God and the prophethood of Muhammad. Salah: Ritual prayer performed five times a day, facing the Kaaba in Mecca. Zakat: Obligatory almsgiving, typically calculated as a percentage of one's wealth and distributed to those in need. Sawm: Fasting during the month of Ramadan, abstaining from food, drink, and other physical needs from dawn until sunset. Hajj: Pilgrimage to the holy city of Mecca, performed once in a lifetime by those who are physically and financially able. This is where they kiss the al-Ḥajar al-Aswad in Arabic, is a sacred object located in the eastern corner of the Kaaba, the cubic structure in the center of the Masjid al-Haram (the Grand Mosque) in Mecca, Saudi Arabia. The Kaaba is considered the most sacred site in Islam, and the Black Stone holds spiritual importance. They believe that the Black Stone possesses spiritual significance and that touching or kissing it during the Hajj or Umrah is a way to seek blessings and forgiveness. However, due to the large number of pilgrims and the stone's location, some simply point towards it as they perform the Tawaf (circumambulation) around the Kaaba.

Here is a general overview of the Islamic understanding of the afterlife, Islamic belief holds that there will be a Day of Judgment, known as Yawm al-Qiyamah, when all humans will be resurrected from the dead and brought before Allah for judgment. This day will mark the end of the world as we know it and the beginning of the afterlife. On the Day of Judgment, every individual will be held accountable for their actions in life. Allah will judge each person based on their deeds, intentions, and faith. Good deeds will be rewarded, while sins and transgressions will be punished. Heaven (Jannah) is described in the Quran as a paradise of eternal bliss and reward for those who believed in Allah and lived righteous lives. It is depicted as a place of everlasting happiness, where inhabitants will enjoy pleasures beyond imagination, including gardens, rivers, and exquisite dwellings. The Quran describes Jannah in vivid and metaphorical language, emphasizing its beauty and tranquility. One of the rewards promised in Jannah is the companionship of beautiful women  "hoor al-ayn" or "houris." These beings are essentially the most beautiful virgins imaginable and as a reward you are able to treat them as whores and use them for pleasure somewhat like a brothel. Hell (Jahannam) is portrayed as a place of punishment and torment for those who rejected Allah and lived sinful lives. It is described as a realm of fire and suffering, where inhabitants will experience intense pain and anguish. The Quran vividly depicts the horrors of Hell, warning of its punishment for those who disobey Allah's commands. Intercession (Shafa'ah): Islamic tradition teaches that certain individuals including the Prophet Muhammad, the Quran (somehow), and other righteous figures, may intercede on behalf of believers to plead for their forgiveness or mitigation of punishment. However, ultimate judgment rests with Allah.

Islam does not possess a universally agreed-upon or fixed number of denominations; however, scholars frequently estimate that there are more than seventy distinct sects and sub-sects. This estimate is often associated with a hadith attributed to the Prophet Muhammad stating that the Muslim community (ummah) would divide into seventy-three sects, although both the authenticity of this report and its proper interpretation remain subjects of scholarly debate. Within Sunni Islam, the largest branch of the tradition, religious diversity is primarily expressed through legal and theological schools. The four principal legal schools (madhabs) are the Hanafi, Maliki, Shafi‘i, and Hanbali traditions, each representing distinct methodologies of jurisprudence. In addition to these, various revivalist and reform movements have emerged, including Salafism (often associated with Wahhabism), as well as regionally influential traditions such as the Deobandi and Barelvi movements. Sunni Islam also encompasses a wide range of mystical traditions organized into Sufi orders, including the Qadiri, Naqshbandi, and Chishti brotherhoods. Shia Islam, the second-largest branch, is likewise internally diverse. The largest group is the Twelvers (Ithna Ashariyya), who predominate in countries such as Iran, Iraq, and Lebanon. Other significant Shia communities include the Ismailis—among whom are the Aga Khanis and the Dawoodi Bohras, and the Zaydis, who are concentrated primarily in Yemen. Ibadi Islam represents a distinct and smaller branch of the broader Islamic tradition. Unlike Sunni and Shia Islam, it is not typically characterized by the same degree of formal subdivision into legal schools or sectarian groupings, though it nonetheless exhibits a measure of internal theological diversity.

Sunnis often rely on the Qur'an and Hadith (sayings of the Prophet), with an emphasis on the consensus (ijma') of the early Muslim community (ummah) and scholars. Shias also rely on the Qur'an and Hadith, but place a greater emphasis on the teachings and interpretations of the Prophet's family (Ahl al-Bayt), particularly the Twelve Imams (in Twelver Shi'ism). Sunnis and Shias differ in which hadith collections they accept as most authentic, and this affects how they interpret Qur'anic verses. For example, Shias might interpret certain verses through the lens of Imam Ali’s teachings, while Sunnis would prioritize the consensus of the Prophet’s companions. All Muslims should be Quraniyoon. 

Surah 11:1 (Surah Hud, Ayah 1): "Alif Lam Ra. This is a Book whose verses are perfected and then explained in detail from One Who is Wise and Well-Aware." This verse emphasizes that the Qur'an consists of perfected and clear verses, which are explained in detail by Allah, the Wise and Knowledgeable.

Surah 3:3 (Surah Aal-e-Imran, Ayah 3): "It is He who has sent down to you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel." This verse highlights that the Qur'an was sent down to confirm the earlier scriptures (the Torah and Gospel) and brings forth the truth.

Surah 3:7 (Surah Aal-e-Imran, Ayah 7): "It is He who has sent down to you the Book. In it are verses that are clear, they are the foundation of the Book, and others are ambiguous. As for those in whose hearts is deviation [from truth], they will follow that of it which is ambiguous, seeking discord and seeking an interpretation, but no one knows its interpretation except Allah. And those who are firmly rooted in knowledge say, 'We believe in it; all is from our Lord.' And none will be reminded except those of understanding." This verse speaks to the clarity of some verses in the Qur'an and the ambiguity of others, pointing out that only Allah knows the true interpretation of the ambiguous verses. Those who are knowledgeable accept all of it, affirming their faith in it as from Allah.


Text Preservation

This is the Tafseer commentary of Abdullah Ibn Abbas, one of the Sahaba and Mohammed's cousin. His opinions as Sahabi are held to be above the opinions and commentaries of all other Sheikhs who are not Sahaba. Since Ibn Abbas' above reference to "They corrupt the word" quotes part of Sura 4:46, it is not only a commentary on Sura 85:22, but also regarding the Quranic charge against the Jews.

Abu Dawood narrated in his collection; Ibn Umar,

"A group of Jewish people invited the messenger of Allah to a house. When he came, they asked him: O Abu Qassim, one of our men committed adultery with a woman, what is your judgment against him? So they placed a pillow and asked the messenger of Allah to set on it. Then the messenger of Allah proceeded to say: bring me the Torah. When they brought it, he removed the pillow from underneath him and placed the Torah on it and said: I believe in you and in the one who revealed you, then said: bring me one of you who have the most knowledge. So they brought him a young man who told him the story of the stoning."
If the Torah was corrupted why was it placed on the pillow? 
He would not have said: "I believe in you and in the one who revealed you."

Surah Al-A'raf  7.157 - 

“˹They are˺ the ones who follow the Messenger, the unlettered Prophet, whose description they find in their Torah and the Gospel. He commands them to do good and forbids them from evil, permits for them what is lawful and forbids to them what is impure, and relieves them from their burdens and the shackles that bound them. ˹Only˺ those who believe in him, honour and support him, and follow the light sent down to him will be successful.”

Quranic text: Surah Al-An'am 6:34 "Indeed, messengers before you were rejected but patiently endured rejection and persecution until Our help came to them. And Allah’s promise is never broken. And you have already received some of the narratives of these messengers." 

According to Surah Al-Baqarah Chapter 2 verses 40-44, 89-91, 97, 101, 121, Chapter 3 verses 3-4, 113-114, 199, Chapter 4 verse 47, Chapter 5 verses 43-48, 66-68, Chapter 10 verses 37, 94, Chapter 12 verse 111, Surat Al-Kahf 18 verse 27, and Chapter 46 verses 12 and 30; the Tanakh and Gospel are TRUE and INCORRUPTIBLE. Sahih Al-Bukhari 7362 does not refute these verses just read the second half of that same verse. No individual has the power to alter the words of Allah, and as the Bible is considered Allah's word, it remains beyond anyone to corrupt its text especially to the point where it deviates from the original meaning.

Sahih al-Bukhari, Kitaab Al-Tawheed, Baab Qawlu Allah Ta'ala, "Bal Huwa Qur'aanun Majeed, fi lawhin Mahfooth" (i.e. in Sahih al-Bukhari, Book "The Oneness of God", the Chapter on Surat Al-Borooj 85, Verses 21-22, "Nay this is a Glorious Qur'an, (Inscribed) in a Tablet Preserved.") Footnote between 9:642 and 643:

"They corrupt the word" means "they alter or change its meaning." Yet no one is able to change even a single word from any Book of God. The meaning is that they interpret the word wrongly. 

Caliph Uthman eliminated six of the seven Ahruf sometime in his reign when confusion developed in the outlying provinces about the Quran's recitation. Arabs boasted about the superiority of their ahruf, and rivalries began; new Muslims also began combining the forms of recitation out of ignorance. Caliph Uthman decided to make official copies according to the writing conventions of the Quraysh and send them with the Quranic reciters to the Islamic centers. As twelve variations were burned to avoid confusion. It is interesting how throughout the entire Quran there are many words and phrases added in within parenthesis to fill in the incomplete statements to supposedly provide context to readers who are unfamiliar with the cultural or historical background. Does the Quran not emphatically state that it is clear and not confusing? Then there is no need to add text within brackets if it is clear and concise.

Abdullah bin ‘Umar reportedly said: “Let none of you say, ‘I have got the whole of the Qur’an.’ How does he know what all of it is? MUCH OF THE QUR’AN IS GONE. Let him say instead, ‘I have got what has survived.'"  (There's no longer 17,000 verses!)

Ibn Sa’d, Kitab al-Tabaqat al-Kabir, Vol. 2, p. 444 - "The people have been guilty of deceit in the reading of the Qur'an. I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth". In the light of all these traditions, which can hardly be discounted, the evasive explanations of modern Muslim writers cannot be accepted.

Abdullah bin abbas, from shoaib al-arnaout "Which of the two readings was the last: the reading of Abdullah or the reading of Zaid? He said: We said: the recitation of Zaid. He said: No, the messenger of Allah (SAW), used to present the Quran to Jibril once every year in which he died it was presented to him twice, and the last recitation was Abdullah's recitation." 

Surahs Q1, Q113, and Q114 should have NEVER made it into the Quran.

Present day Muslims claim there are no textual variations regarding the Quran when in reality one clear example is the Tashkent MSS which differs from the modern Egyptian Quran in at least five passages. Compare 2:140, Hafs version to Warsh version. Compare between Hafs and Khalaf 37:12. Look into Sahih Bukhari Volume 6 Book 61. The following links provide more than enough information regarding Quranic differences and variations.


Muslims generally regard the Arabic version of the Quran as the most authoritative and sacred form of the text. This belief is rooted in the Islamic tradition, which holds that the Quran to have been revealed to Muhammad in Arabic over a period of approximately 23 years. Therefore, translations of the Quran into other languages are seen as interpretations rather than the actual word of God. While translations can help non-Arabic speakers understand the general meaning of the Quran, they are not considered equivalent to the Arabic text in terms of authenticity and authority. Many Muslims emphasize the importance of learning Arabic to read and understand the Quran directly in its original language. This can only mean that Allah's message is unable to transcend and overcome language barriers. 



How can the Quran be all-sufficient in the worship of Allah if it does not cover something as important as Salat?
What is and how did Muslims supposedly and conveniently lose the Injil? 


The Gospel

There are four accounts (testimonies) that agree and coincide in one message. You may consider them different perspectives to the same story. Matthew wrote to the Jews that Jesus is the Messiah who fulfills messianic prophecy found in the Tanakh (Old Testament), Matthew 1:1, 16:16, 20:28. Mark wrote to the Romans that salvation was available to the gentiles, Mark 1:1, 8:29, 10:45, 15:39. Luke wrote to the Hellenists (Greeks) that salvation was available to them too in 19:10. John wrote to the Greeks and the Romans that Jesus was fully human and fully divine in 3:16, 8:58, 20:31. Early Church Fathers like Papias (c. 60-130 AD) and Irenaeus (c. 130-202 AD) provide direct links to the Gospel writers. Papias confirms Matthew's account while Mark recorded Peter's account. Polycarp (disciple of Apostle John) bears witness to the teachings of the Apostles. Clement of Alexandria and the Muratorian Fragment solidify the claims.


Sources: Ecclesiastical History, Book 3, Chapter 39, Eusebius

Against Heresies, Book 3, Chapter 1

Irenaeus' Letter to Florinus,

Ecclesiastical History, Book 6, Chapter 14, Eusebius



The Bible is a reliable collection of historical documents and the Gospel was written down by eyewitnesses who claim supernatural events that fulfill prophecies written more than a millenia prior. Please read Luke 24:44-45 & 2 Peter 1:16-21. The Apostles, also claim there were other accounts to support these events. Henry J. Cadbury, the liberal scholar of Harvard University, authored a volume titled, The Book of Acts In History, (New York: Harper & Bros. 1955) in which he introduced many examples of the amazing accuracy of Luke’s second letter to Theophilus. Thousands of copies and fragments of the New Testament manuscripts were produced within decades of Christ’s life on Earth and they were found on THREE CONTINENTS dating ~70-90s AD, this means the ORIGINAL scrolls were written earlier than the current surviving records and are estimated to been written as early as 40AD. The Didache (50-120 AD) is an early church document from the first century that supports the New Testament. The thirteenth chapter of Mark in the New Testament of the Bible contains Jesus' predictions of disaster for Judea, as well as Mark's perspective of Jesus' eschatological discourse. Jesus prophesied that the second temple would be destroyed and it was later in 70AD. The Jewish Talmud claims they crucified Jesus because He was a sorcerer with powers and was enticing Israel to apostasy. There are about 5,800 Greek manuscripts of the New Testament, and about 10,000 Latin manuscripts, not including other languages which is another 5,000+ and these scripts were written within 130 years. When linguistic experts compared the old scrolls with newer scrolls, there was an astounding accuracy after more than a millennia of years of transmission, translation, and transliteration. This is because it would have been physically impossible to take all of those copies and corrupt them. Muhammad said the bible was true and we have copies of the scripture before Muhammad's time. When and how was it corrupted? Who corrupted it to the point where messages were changed? In case you did not know... We can still refer to those same copies that are MUCH older than Muhammad... the very same ones Muhammad referred to!


Phd. Peter van Minnen is an ancient historian who stated: "For such an ancient period as that between A.D. 100 and 300 it is of course much more difficult to be confident about the date of a manuscript. There is infinitely less comparative material. Nevertheless we are now in a fairly comfortable position to date papyrus manuscripts according to their handwriting. We have hundreds of papyrus manuscripts of Greek pagan literary texts from this period and again hundreds of carefully written papyrus documents that show the same types of handwriting. These documents are very important for paleographers because they are often exactly dated. As a rule New Testament manuscripts on papyrus are not."

"The manuscripts Sinaiticus, Alexandrinus and Vaticanus are almost complete parchment manuscripts. With the help of the earlier papyrus manuscripts we have been able to establish that the text of these three great manuscripts is to a large extent reliable. The papyrus manuscript P75 was the latest to be published, but it showed a virtually identical text to manuscript B. This settled the vexed question whether we have in the parchment manuscripts of the fourth and fifth centuries a safe guide to the original text of the New Testament. We have."

Textual Criticism of the Bible due to variances does not lead to changes in essential Christian doctrine. No Christian beliefs are affected by this. A major difference between Christian and Islamic claims is that Christians claim the Bible is inspired word of God, the Word itself is Christ. Muslims claim that the Quran is the perfect word of God who will intercede on Muslims' behalf as a living thing, and Jesus is also the word of Allah. This means the Quran should have ABSOLUTELY NO ERRORS, not even spelling or grammatical since it is literal word from Allah.



More info.

https://www.youtube.com/watch?v=SUI-7durA1g&list=WL&index=10


https://www.youtube.com/watch?v=C7s22DR9gaI&list=WL&index=11



Isa ≠ Jesus


Isa of the Quran must not be Jesus of Nazareth, because unlike Jesus Christ, Isa denies his divinity (Quran 4:171, 5:17, 72-78, 116; 43:64). Isa is also a created being as shown in Quran 3:45-47 and 4:171. Jesus is eternal, was begotten by the Father, and birthed by the Virgin Mary. Records verify that Jesus Christ of Nazareth did in fact die by crucifixion and was buried, and on the third day His tomb was found empty, and reports of Him being seen and His resurrection spread like wildfire. Isa is not eternal and did not die crucified. Isa therefore did not atone for our sins (Quran 6:164; 35:18). Isa is often claimed to be Jesus of Nazareth, but the Quran and Bible do not agree.

Also, in Aramaic, Jesus is known as Yesu or Yeshua. In Greek, his name is Iēsous, which derives from the Aramaic Yeshua. Yeshua itself stems from Hebrew Yehoshua’, meaning ‘the Lord is salvation’. Given the linguistic kinship between Hebrew and Arabic as Semitic languages, established linguistic rules dictate how sounds and letters in Hebrew align with those in Arabic. Notably, the Hebrew letter Shin typically corresponds to the Arabic letter Sin. For instance, the Hebrew word for peace, shalom, mirrors the Arabic word salam. By these linguistic norms, Yasu' emerges as the fitting Arabic counterpart for the Hebrew Yeshua':

Yeshua' = Yod + Shin + Waw + 'Ain

Yasu' = Ya + Sin + Waw + 'Ain

'Isa = 'Ain + Ya + Sin + Ya

The 11th Edition of the Encyclopedia Brittanica states “One very tangible difference appears in the fact that the name Jesus was by the East Syrians written and pronounced Isho`, by the West Syrians Yeshu.” The Qur’anic exegetes al-Baydawi and al-Razi, Geoffrey Parrinder writes, “it was an arabized form of Ishu’, probably meaning the Syriac Yeshu’. 

Don't forget this is hundreds of years after Christ lived. Yasu' is the natural Arabic equivalent of Yeshua', representing Jesus' authentic name in Arabic, NOT Isa.


In Surah Ali 'Imran 3 verse 135 Allah forgives sin. 

In Mark 2:1-12 Jesus forgives sins. 

Surah Al-Hadid 57 verse 3, there are two names for Allah.

Please read Isaiah 44:6 and Revelation 1:17-18. Read Hadith 18, 40 Hadith Qudsi and compare it to Matthew 25:31-46 which was written over 500 years before the Quran where Allah said those words. In the Bible Jesus said those words. What about the challenges in the Quran in regards of producing a book like it? Well these verses were written BEFORE the the Quran. According to the Bible Jesus is God, therefore the God of the Bible is NOT the same as the God of the Quran. This also means that Isa is NOT Jesus.


"… to them Jesus has been elevated from being a created human to a deity, not realizing that the Scriptures teach Jesus is the Lord who came down to us, and He is our Creator. Since Islam has no room for a God who comes down to us, it is understandable that Jesus is a stumbling block for them… The Quran asks people to obey a mere man – especially as this is a severe sin in Islam, called shirk. Why obey Muhammed when a person called Isa is a greater miracle worker? How can Muhammed be the perfect example of how a human being should be when there is a far more righteous example found in the Quranic Isa (Q 19:19) and, better still, in the biblical Jesus (2. Cor. 5:21; Heb 4:15)?" (A short guide to Islam: Biblical Response to the Faith of Our Muslim Neighbors, Peltola, 2023.)

"...If we believe Islam and Christianity are the same, or similar, then we sign up to a confused mishmash of contradictory beliefs… Combining the two undermines the divinity of Jesus. It defies Biblical revelation. It undermines the way of salvation… He is given the title “Messiah” but devoid of its meaning (Q 4:171). In the Quran he is just a prophet alongside all the others (Q 2:136) and no eternal Son of God (Q 4:171-172). This is contrary to biblical teaching (Luke 24:46-49)." (A short guide to Islam: Biblical Response to the Faith of Our Muslim Neighbors, Peltola, 2023.)

Note that Muslims won’t realize that when the New Testament uses the word God it is usually referring to the Father. The New Testament is clear when it is speaking of Jesus referring to Him as “Christ”, “Savior”, “Son”, “Son of Man”, “Son of God”, or simply Jesus. The Holy Spirit is usually referred to as such, or “the spirit”, “Spirit of Christ”, “Spirit of truth”. Jesus gives the holy spirit a wonderful description: “the Counselor/Comforter” (John 14:16) (A short guide to Islam: Biblical Response to the Faith of Our Muslim Neighbors, Peltola, 2023.)


Crucifixion

Some Muslims reject the gospel story of Jesus being a substitute for the remission of our sins. If it was Judas or Simon of Cyrene who died in Jesus’ place... is that not a substitutionary sacrifice? This claim originated either by the "Gospel of Barnabas" or "Gospel of Judas" (Gnostic texts) that are known forgeries from the 13th-15th centuries. Secular scholars agree that Jesus’ crucifixion is a historical event. Some Muslims who say it was Judas crucified forget that it isn’t referenced in the Quran nor the Hadith and the sources that do were written centuries after the Gospels and have no credibility. Even if we were to entertain such nonsense we can say that it is Allah's fault for deceiving Christians because about five hundred people saw Jesus after the crucifixion over a span of forty days. This explanation of Allah "making it appear so" during the crucifixion, hiding Jesus, planting a substitute for Jesus to secretly ascend is ridiculous and deceitful. If Jesus was not crucified then what happened and why does the Quran fail to provide the information after making such a bold claim?

Most if not all scholars with experience in history and archaeology agree and have verified the crucifixion of Jesus Christ and also say there is evidence of many claims that His followers and others saw Him after His resurrection.
"By the standards of modern historiography, the crucifixion of Jesus is one of the most certain events in history." - Bart Ehrman

Thallus a historian (ca 55AD) quoted in Woodcut of Julius Africanus. One quote states “On the whole world there pressed a most fearful darkness, and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down.” Thallus recalls an eclipse and an earthquake. (Speaking about Jesus' crucifixion)

Mara Bar Serapion (ca 73 AD) was A Syriac stoic philosopher who was taken captive by Romans when they destroyed his city he wrote a letter from prison and referred to philosophers who were killed by their own people, Socrates, Pythagoras, and Jesus. 

Tacitus was a Roman historian and politician who wrote that the Christian belief was a mysterious superstition. In 116 AD he told us about the persecution of Christians. An enormous fire broke out in Rome in 64AD, and the emperor Nero was suspected of starting it. Tacitus describes Nero’s response this way: “Therefore, to put down the rumor, Nero substituted as culprits and punished in the most unusual ways those hated for their shameful acts … whom the crowd called “Christians.” The founder of this name, Christ, had been executed in the reign of Tiberius by the procurator Pontius Pilate.” Scholars Paul Eddy and Gregory Boyd argue this passage gives us historical confirmation of Jesus’ crucifixion.

Phlegon (ca 140 AD) was a Greek writer; A manuscript of Origen’s Contra Celsum (against Celsus), currently housed in the Egyptian Museum quoted Jesus and talked about miracles such as the resurrection. Also wrote about Jesus’ wounds and the eclipse during crucifixion. 

While non-Christian scholars may approach the topic of Jesus' crucifixion from different perspectives, here are statements from some top non-Christian scholars regarding the crucifixion of Jesus Christ: Bart D. Ehrman (American Atheist historian): "One of the most certain facts of history is that Jesus was crucified on orders of the Roman prefect of Judea, Pontius Pilate." Gerd Lüdemann (German New Testament scholar): "The crucifixion of Jesus is indisputable, historically speaking." Geza Vermes (Hungarian-Jewish scholar of Jewish studies and early Christianity): "Jesus' death by crucifixion under Pontius Pilate is as sure as anything historical can ever be." Michael Grant (British classicist and historian): "The historian ... cannot justifiably deny the crucifixion of Jesus by the Roman authorities, an event which is attested by a good many sources." Shmuel Safrai (Israeli historian and expert in Jewish history and traditions): "It is an established historical fact that Jesus was crucified by the Roman authorities."

These statements illustrate that scholars from diverse backgrounds and perspectives acknowledge the historical reality of Jesus' crucifixion as a firmly established fact. Look for more if you think these are biased, please do. 

In Luke 24:44-45 Jesus said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then He opened their minds to understand the Scriptures… the crucifixion was necessary for God to be righteous and loving. 

If God simply forgives you for breaking the law then He is more loving than just. If he punishes you for every infraction against His holy commands then he is more just than loving. So how can God be just and loving at the same time without compromising either of those characteristics? At the crucifixion, the law was satisfied. The sins of humanity were pardoned for those who believe and accept. 

Now read John 14:1-6, 18-19, 17:23-27.

The body died (ceased to exist in life) at the cross, but the essence did not cease to exist, it transitioned. You must understand the Hebrew concept of death to understand that death is NOT the end.


More info.






Jesus is God

The Law of Moses (Torah)

Genesis 3:15 – Messiah “seed of the woman” (See also 12:1-3; 49:8-11) 

Exodus 3:14 (cf. John 8:58) – God describes Himself as “I AM”

Leviticus 17:11 (cf. Heb. 9:22) – Blood sacrifice as the basis of atonement

Numbers 24:17 – A “Star” will arise from Israel who will have dominion

Deuteronomy 18:15-19 – A singular, authoritative prophet like Moses.


Please examine Genesis chapters 18 and 19, with particular attention to 18:22–24, 18:33, 19:24, and 19:27, where three figures appear to Abraham, two identified as angels and one identified as YAHWEH. The narrative then describes YAHWEH raining fire and brimstone from YAHWEH in heaven, a concept that has been associated with what some ancient Hebrew interpretations referred to as the “two powers in heaven.” Additionally, consult Exodus 14:19–20, where God appears as an angel, and Proverbs 30:3–4.

Consider also the following passages: Genesis 3:15, in which the Messiah is described as the “seed of the woman” (see also 12:1–3; 49:8–11); Exodus 3:14 (cf. John 8:58), where God identifies Himself as “I AM”; Leviticus 17:11 (cf. Hebrews 9:22), which presents blood sacrifice as the basis of atonement; Numbers 24:17, which foretells a “Star” arising from Israel with dominion; and Deuteronomy 18:15–19, which anticipates a singular, authoritative prophet like Moses.

Within the Prophets (N’viim), examine Daniel 7:13–14 and 9:24–27, followed by Mark 14:61–62. Further passages of emphasis include Jeremiah 23:5–6 and 31:31–34; Micah 5:1–2; and Zechariah 9:9; 12:1–10; and 14:1–9. Additionally, review Isaiah chapters 2:1–4; 5; 6; 7:14; 9:5–7; 11:1–10; 42:1–6; 44:6; 48:16 and following; 49:5–7; and 52:13 onward through chapter 53, and continue with emphasis on 54:5; 57:15; and 63:7–11, 14–16. These texts are presented as cumulative evidence for what Christians identify as the doctrine of the Trinity.

Now read Exodus 33:2 and 33:13–14. In Isaiah 63, the Spirit is explicitly referenced. Thus, the passages collectively describe God, the presence or “face” of the Angel, and the Spirit. Within Christian theology, the Trinity is defined as one God in three persons—Father, Son, and Holy Spirit. These Persons (not persons in the human sense) are distinct yet not separate and do not constitute three gods. Rather, they are understood as one God in essence or nature, sometimes analogized as three perspectives of a single mind. Jesus, regarded as the incarnation of the Father, is understood to fulfill messianic prophecy, not to abolish the law but to fulfill it.

In Luke 24:44–45, Jesus states: “These are My words which I spoke to you while I was still with you, that all things written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” The text then notes that He opened their minds to understand the Scriptures.

Within the Psalms (K’tuvim [T’hillim]), consider Psalm 2:7, which refers to the King over Zion chosen by God; Psalm16:10, which is interpreted as indicating that the Messiah would rise from the dead; Psalm 22:6–18, which describes the Messiah as being brutally treated, mocked, and pierced; and Psalm 110, which presents the Messiah as Lord over King David. Matthew 21:8 is cited as explaining the fulfillment of Zechariah 9:9–11, and Zechariah 14:9 should also be consulted. Finally, John 19:30–37 is presented in connection with Zechariah 12:10.

Some skeptics like to refer to Ezekiel 18:20 for some reason, but it doesn’t refute the atonement of Jesus Christ. Sin is the separation from God and it is also a debt. Ezekiel does not deny that someone can repay your sin. Verses 20-23 is talking about those who have sinned. Jesus came to save us when we repent; He paid the price.



God isn't a man or a son of man?

Some people argue that the Old Testament contradicts the idea of Jesus being God, citing Numbers 23:19a, which states, “God is not a man, that he should lie; neither the son of man, that he should repent” (KJV). This seems to clash with the Christian belief that Jesus, being a man, is also God. Compounding the issue, Jesus frequently refers to Himself as the "Son of Man" in the Gospels (e.g., Mark 14:21). Indeed, the Old Testament repeatedly emphasizes that God is not a human being, as seen in Numbers 23:19, 1 Samuel 15:29, and Hosea 11:9. However, the New Testament presents Jesus asserting His divinity while also identifying as the "Son of Man," highlighting His humanity. Given these complexities, how can we establish that Jesus is indeed God?

Jesus uniquely claimed both to be the Son of God and the Son of Man, an unprecedented assertion. This concept of the hypostatic union—Jesus being fully God and fully human—is challenging to grasp. Jesus’ teachings do not invalidate the Old Testament but fulfill and illuminate its truths, as He stated about the Law and Prophets (Matthew 5:17). When the Old Testament declares that the Godhead is unlike man, it refers to moral constancy and divine nature, not precluding the possibility of God incarnating as Jesus. Redemption necessitated God taking human form, a plan evident from before creation (Revelation 13:8). While the Old Testament alone might not explicitly prove Jesus as the God-man, it foreshadows His role as Messiah and Savior (see Isaiah 53). Christians recognize these hints because the New Testament clarifies Old Testament allusions (e.g., Matthew 2:15 citing Hosea 11:1). This progressive revelation illustrates God's unfolding purposes over time. 

Adam and Eve, in their innocence, lacked understanding of redemption; only after sin did God reveal His plan (Genesis 3:15). Similarly, the full significance of Old Testament prophecies became clear with Jesus’ life and teachings, documented in the New Testament. While an Old Testament Jew lacked the concept of the God-man, subsequent revelations through John the Baptist, Jesus' miracles, and His disciples' writings clarified His identity as the Messiah (John 20:30–31). Jesus’ miracles and teachings compel people to respond in faith. Those who fail to acknowledge Him as God remain spiritually blind, despite the progressive revelation of God's truth throughout history.


Why did Jesus say “Why do you call me good, only God is good?” 

Read Mark 10 from the beginning and you’ll see He was being exalted as God and He was worshiped, don’t start from verses 17-18. He didn’t deny being good, Jesus said only God is good and within the chapter, we can see He was being compared to God because they saw Him as the living God on earth. Jesus asked why He was being called good by the man, not refuting him. If you read the previous chapters you can see that in Mark chapter 1 John the Baptist is not good enough to untie Jesus’ laces. Demons recognize He is the Holy One and ask not to be tormented. Now read Mark 10 verses 19-21. Give up your idol for me and then you’ll be complete. That’s the message. Jesus told the man to give up everything and to follow Him. You can read the rest of the chapter. That’s when Jesus says how difficult it is for a rich man to enter heaven, but that all things are possible for God, read Mark 10:45.


If Jesus is God why didn’t He know the day or hour in Mark 13:32?

The context is no different than 1 Corinthians 2:2. The Greek word originally used in this context can mean to “make known”. God simply chose not to make it known, it wasn’t meant for Jesus to reveal to man or the angels. Only the Godhead is to know because it wasn’t the incarnation’s prerogative to share such knowledge. He came down and incarnated at birth to come as a servant and experience similar limitations with the exception of sin. Jesus has two natures and lived by them while on the earth. If you read Mark 10:45 it says ”For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.“ John 15:15 He says about servants and their relationships to masters. ”Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.” Jesus assumed the role of a servant by manifesting on earth. Again, If you read from the beginning of Mark you can read about his divinity and that only He forgives sin, knows what people are thinking in their hearts, and heals a paralytic man. Read Matthew 11:27 and 28:20.  


Doesn’t John 14:28 show the Father is greater? 

The context for that verse is the same as Matthew 11:11, read both chapters and compare to understand that greater is meant to signify status and authority, not in nature or essence. If God incarnated as man and came as a slave then He can surely be lower in status and authority but equal in essence and nature because it’s still God. Please read John 13:3-17, Luke 22:27,  Mark 10:45, and Matthew 12:17-18 which fulfills Isaiah 42. As you read, a servant can still be just like his master. We can read it again in Matthew 10:24-25. 



Shaytan

The Allah of Islam is Shaytan, the arrogant, whose aim is to mislead humanity and cause distress and harm through deceit and mischief which would lead to perpetual humiliation .


"Al-Makir" = The Deceiver

"Al-Fattan" = The Mischief-Maker

"Al-Mutakabbir" = The Arrogant

"Ad-Darr" = The Distresser/The One who Causes HARM

"Al-Muzil" = The Misleader/The Humiliator


The Arabic Wikipedia article includes over 10 distinct lists compiled by various Islamic scholars. Some of these lists feature the name "Best of deceivers" instead of “Planner” (خير الماكرين). In total, these lists encompass 276 names of Allah, suggesting the possibility of additional lists with even more names. Thus, despite the claim of 99 names, when combined, these lists reach a total of 276 names.

https://ar.wikipedia.org/wiki/أسماء_الله_الحسنى#اجتهادات_في_إحصاءها


Who is a Deceiver? المكر Al-Makr  The Deceiver Qur'an 8:30 (translated in english as “planner”)
Someone who intentionally misleads others through falsehoods, trickery, or deceitful actions. A deceiver aims to lead others astray or cause them to believe something false, often for personal gain or to achieve a specific outcome that may be harmful to the deceived party. Deception is a deliberate act of misleading, creating a false impression, or concealing the truth to manipulate others' beliefs or actions.

John 8:44 - You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him . Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.


Who is a Mischief-Maker? المذل Al-Mudhil The Humiliating Quran 3:26 

Someone who intentionally causes trouble, disruption, or harm to others. This term describes a person who engages in actions that create chaos, discord, or inconvenience, often for their own amusement or to achieve some personal or malicious objective. Mischief-makers may provoke conflicts, spread rumors, or engage in behavior that undermines harmony and causes distress to those around them. Their actions are typically characterized by a deliberate intent to disrupt peace or order in a community, workplace, or social environment.

2 Corinthians 11:14 - No wonder, for even Satan disguises himself as an angel of light.


Who is Arrogant? المتكبر Al-Mutakabbir The Arrogant/Great Quran 59:23

Someone who displays an exaggerated sense of their own importance, abilities, or superiority over others. Such individuals often exhibit a haughty demeanor, believing themselves to be better or more deserving than others, and may show disdain or lack of respect towards those they perceive as inferior. Arrogance is characterized by an inflated ego and a tendency to boast or assert dominance in interactions, often without regard for the feelings or perspectives of others.
Isaiah 14:12-15 - "How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, You who weakened the nations!

For you have said in your heart:

'I will ascend into heaven,

I will exalt my throne above the stars of God;

I will also sit on the mount of the congregation, On the farthest sides of the north; I will ascend above the heights of the clouds,

I will be like the Most High.' Yet you shall be brought down to Sheol, To the lowest depths of the Pit.


Who is a Distresser? الضار Ad-Daar The "Harmer"/"Distresser" Quran 6:17
Someone who deliberately causes anxiety, sorrow, or pain to others. This term describes an individual who habitually inflicts emotional or psychological distress on others, often through actions or behaviors intended to provoke negative feelings or discomfort. A distressor's actions may range from verbal abuse and manipulation to more subtle forms of psychological harm, aimed at undermining a person's well-being or sense of security.

Job 2:7 - So Satan departed from the presence of the Lord, and smote (distressed) Job with sore boils, from the sole of his foot unto his crown.

Psalm 34:18 - The Lord is near to the brokenhearted

And saves those who are crushed in spirit.

There are additional names that diminish this characteristic significantly, yet Muslims do not perceive them as derogatory when referring to God.

المؤمن Al-Mu'min  The Believer Quran 59:23

We believe only when we have made a conclusion based on our judgment of highest probability.

  1. Is it conceivable for God to be arrogant? To whom would God be arrogant, given that arrogance can only be directed towards peers or superiors?

  2. If God is considered the source of distress, why do we attribute our problems to Satan?

  3. Why do you think God's objective is to humiliate us, considering He commanded even the Angels to bow to humanity?

  4. Did Muhammad know what Allah would do to him? If he didn't, as the one guiding you, can you be certain he wasn't deceived?

  5. How can you be confident that the Greatest of all Deceivers hasn't led you astray from the path of truth?

  6. Why do you believe God is a Believer? Do you agree that belief arises when we are not fully certain but have reasonable grounds to anticipate an outcome in the future?

https://answeringislamblog.wordpress.com/2020/03/20/the-religion-of-islam-the-reemergence-of-baal-worship/





Lack of Free Will

Surah At-Talaq 65, 2-3
"And whoever puts their trust in Allah, then He is sufficient for them. Certainly Allah achieves His Will. Allah has already set a destiny for everything."

Surah Maryam 19, 93 "

There is none in the heavens or the earth who will not return to the Most Compassionate in full submission."


"Allah has no relationship with us, no direct contact with earthlings in anything. Because Allah does not incarnate into the world he remains aloof from humanity (Q 2:225; 6:100; 6:103; 42:11; 112:4). And yet a couple verses imply that Allah is near (Q 50:16; 57:4). Muslim theologians may explain it as Allah being “near in knowledge,” often added in brackets in English translations of the Quran, but the verses are in the context of Allah’s seeing all you do, or in the context of punishment. Nearness as a friend and a loving relationship is absent." (A short guide to Islam: Biblical Response to the Faith of Our Muslim Neighbors, Peltola, 2023.)





Taqiyyah


Also known as: taqīyah
Written by Matt Stefon
Fact-checked by The Editors of Encyclopaedia Britannica

"Taqiyyah, in Islam, the practice of concealing one’s belief and foregoing ordinary religious duties when under threat of death or injury. Derived from the Arabic word waqa (“to shield oneself”), taqiyyah defies easy translation. English renderings such as “precautionary dissimulation” or “prudent fear” partly convey the term’s meaning of self-protection in the face of danger to oneself or, by extension and depending upon the circumstances, to one’s fellow Muslims. Thus, taqiyyah may be used for either the protection of an individual or the protection of a community. Moreover, it is not used or even interpreted in the same way by every sect of Islam. Taqiyyah has been employed by the Shīʿites, the largest minority sect of Islam, because of their historical persecution and political defeats not only by non-Muslims but also at the hands of the majority Sunni sect. Scriptural authority for taqiyyah is derived from two statements in the Qurʾān, the holy book of Islam. The 28th verse of the third sura (chapter) says that, out of fear of Allah (God), believers should not show preference in friendship to unbelievers “unless to safeguard yourselves against them.” The 16th sura was revealed (according to tradition) to ease the conscience of ʿAmmār ibn Yāsir, a devout follower of the Prophet Muhammad, who renounced his faith under torture and threat of death. Verse 106 of this sura proclaims that if a Muslim who is forced to deny his religion is nevertheless a true believer who feels “the peace of faith” in his heart, he will not suffer great punishment (16:106). The meaning of these verses is not clear even in the context of the sura in which they appear. Thus, even among Islamic scholars who agree that the verses provide Qurʾānic sanction for taqiyyah, there is considerable disagreement about how the verses do this and about what taqiyyah permits in practice. The Hadith (record of the traditional sayings or accounts of Muhammad) has also been cited as providing theological warrant for taqiyyah. One hadith in particular mentions that Muhammad waited 13 years, until he could “gain a sufficient number of loyal supporters,” before combatting his powerful polytheistic enemies in Mecca. A similar story relates how ʿAlī, the fourth caliph (ruler of the Muslim community) and Muhammad’s son-in-law, followed Muhammad’s advice to refrain from fighting until he had “the support of forty men.” Some scholars interpret these legends as examples of taqiyyah. By avoiding combat against enemies of Islam until they could muster sufficient military force and moral support, ʿAlī and Muhammad preserved not only their own lives but their divinely appointed mission to spread the faith."




Jihad

Found in Quran 9, traditionally, jihad is striving against the enemies of Islam (namely via violence). 
westernized Muslims or "progressives" claim it is a form of internal striving against sin and cite (Q 5:22; 22:78; 33:35). History shows emphasis on the violent version of jihad as seen in (Q 9:73; 9:111.) Disabled people are exempt, but Allah prefers those who do (Q 4:95; 9:73; 9:88). 

Quran 9:29 - Fight those who do not believe in Allah and the Last Day, nor comply with what Allah and His Messenger have forbidden, nor embrace the religion of truth from among those who were given the Scripture, until they pay the tax, willingly submitting, fully humbled.

It's hard to glean towards an internal jihad with this many violent verses.





READ THE FOLLOWING VERSES


Sunan an-Nasa'i 3959 The Book of the Kind Treatment of Women (ironically) It was narrated from Anas, that the Messenger of Allah had a female slave with whom he had intercourse, but 'Aishah and Hafsah would not leave him alone until he said that she was forbidden for him. Then Allah, the Mighty and Sublime, revealed:

"O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' until the end of the Verse.

Sahih Muslim Book 33, Hadith 6421 where Allah forces people to commit adultery. 


Sahih al-Bukhari 304 says that women are half-brained, ungrateful to husbands, and deficient in intelligence. It also says that two women equal one man in terms of intelligence and testimony. Women can’t pray during their periods because they’re deficient in religion. 

Sahih al-Bukhari 268, Narrated Qatada:

Anas bin Malik said, "The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number." I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given the strength of thirty." And Sa`id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).


Surat At-Talaq 65:4 explains child marriage. 


“Muslim schools of jurisprudence UNANIMOUSLY allow the marriage of young girls, but intercourse cannot occur until the girl can withstand penetration.” 
(Ibn Hajar al-Asqalani, Fath al-Bari, Volume 11, p. 25)

http://library.islamweb.net/newlibrary/display_book.phpidfrom=9288&idto=9289&bk_no=52&ID=2819


All Muslim legal schools agree that mutʿah was recognized and practiced in Muhammad's time. Most Sunni Muslims, however, think the practice to have been abrogated by Muhammad. In consequence, Sunni leaders have denounced mutʿah as simple prostitution. Muhammad was a prophet who treated women like whores and then banned it for his followers once he had his fill. I suppose Surat An-Nisa' 4:24 is to make his Muslim followers feel better since they can rape and marry their prisoners, there’s a chapter on intercourse with captives!


Sahih al-Bukhari 5134, Book 67, Hadith 70, Narrated Aisha:

that the prophet married her when she was six years old and he consummated his marriage when she was nine years old. Hisham said: I have been informed that `Aisha remained with the Prophet for nine years.


Sahih al-Bukhari 6130 Narrated Aisha:

I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Messenger used to enter they used to hide themselves, but the Prophet would call them to join and play with me. (Playing with the dolls and similar images is forbidden, but it was allowed for `Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fath-ul-Bari page 143, Vol.13)


Sahih Muslim 1422c - 'A'isha reported that Allah's Apostle married her when she was seven years old, and [s]he was taken to his house as a bride when she was nine, and her dolls were with her, and when he died she was eighteen years old.


Sahih al-Bukhari 299, 300, 301 - Narrated Aisha:
The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, he used to order me to put on an Izar (dress worn below the waist) and used to fondle me. While in I`tikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses).


Sahih al-Bukhari 302 Narrated Abdur-Rahman bin Al-Aswad:

(on the authority of his father) `Aisha said: "Whenever Allah's Messenger wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her." 


Sunan Abi Dawud 2146,  Book 12, Hadith 101, Iyas ibn Abdullah ibn Abu Dhubab reported the Messenger of Allah as saying: Do not beat Allah's handmaidens, but when Umar came to the Messenger of Allah and said: Women have become emboldened towards their husbands, he (the Prophet) gave permission to beat them. Then many women came round the family of the Messenger of Allah complaining against their husbands. So the Messenger of Allah said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.

Surah An-Nisa, 34 - 

Men are caretakers of women, since Allah has made some of them excel the others, and because of the wealth they have spent. So, the righteous women are obedient, (and) guard (the property and honor of their husbands) in (their) absence with the protection given by Allah. As for women of whom you fear rebellion, convince them, and leave them apart in beds, and beat them. Then, if they obey you, do not seek a way against them. Surely, Allah is the Highest, the Greatest.

Sahih Muslim Book 4, Hadith 2127 - HE STRUCK AISHA IN THE CHEST

Sunan Abi Dawud 2155 Abu Sa’id Al Khudri said “The Apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of Apostle of Allah were reluctant to have relations with the female captives because of their pagan husbands. So, Allaah the exalted sent down the Qur’anic verse “And all married women (are forbidden) unto you save those (captives) whom your right hand posses.” This is to say that they are lawful for them when they complete their waiting period.


Surah At-Tawbah 29, Muslims are to fight nonbelievers until they submit and pay “JIZYA”.


Surah Al-Bayyinah 98, 6 - Indeed, those who disbelieve from the People of the Book and the polytheists will be in the Fire of Hell, to stay there forever. THEY ARE THE WORST OF BEINGS.




Errors & Falsehoods

Muslims like to attribute scientific discoveries solely to Islam, that Quranic verses foretell the study of embryology and supposedly provide detailed descriptions, tending to cite Keith L. Moore's old collaborative work with Muslim Abdul M. al-Zindani. At least one Muslim-born physician Ali A. Rizvi studying the textbook of Moore and al-Zindani found himself "confused" by "why Moore was so 'astonished'" by the Quranic references, which Rizvi found "vague", and insofar as they were specific, preceded by the observations of Aristotle and the Ayr-Veda, and/or easily explained by common sense.

Some of the main verses: 

  • (Q39:6) God creates us "in the womb of your mothers, creation after creation, within three darknessess," or "three veils of darkness". The "three" allegedly refer to the abdominal wall, the wall of the uterus, and the chorioamniotic membrane.
  • Verse Q32:9 identifies the order of organ development of the embryo—ears, then eyes, then heart.
  • Verses referring to "sperm-drop" (an-nutfa), and to al-3alaqa (translated as "clinging clot" or "leech-like structure") in (Q23:13-14); and to "sperm-drop mixture" (an-nuṭfatin amshaajin) in (Q76:2). The miraculousness of these verses is said to come from the resemblance of the human embryo to a leech, and to the claim that "sperm-drop mixture" refers to a mixture sperm and egg.
  • (Q53:45-46) "And that He creates the two mates—the male and female—from a sperm-drop when it is emitted," allegedly refers to the fact that the sperm contributes X and Y chromosomes that determine the gender of the baby.

However, 

  • The "three darknesses" or three walls (Q39:6) could easily have been observed by cutting open pregnant mammals, something done by human beings before the revelation of the Quran, ("dissections of human cadavers by Greek scientists have been documented as early as the third century BCE").
  • Contrary to the claims made about Q32:9, ears do not develop before the eyes, which do not develop before the heart. The heart begins development "at about 20 days, and the ears and eyes begin to develop simultaneously in the fourth week". However, the verse itself doesn't mention or claim the order of how the embryo will form first in the womb. "Then He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful."
  • The embryo may resemble a leech (ala "clinging clot" or "leech like structure" of al-3alaqa in Q23:13-14), but it resembles many things during the eight week course of its development—none for very long.
  • While it is generally agreed the Quran mentions sperm (an-nutfa in several verses), a "sperm-drop mixture" (an-nuṭfatin amshaajin in Q76:2) of a mixture of sperm and egg is more problematic as nowhere does the Quran mention the Egg cell or ovum—a rather glaring omission in any description of embryo development, as it the ovum the source of more than half the genetic material of the embryo.
  • With the mention of male sperm but not female egg in the Quran, it seems likely Q53:45-46—"And that He creates the two mates, the male and female, from a sperm-drop when it is emitted"—is talking about the erroneous idea that all genetic material for offspring comes from the male and the mother simply provides a womb for the developing baby (as opposed to the sperm contributing the X and Y chromosomes that determine the gender of the baby). This idea originated with the ancient Greeks and was popular before modern biology developed.


Moore declined to be interviewed by the Wall Street Journal regarding his work on Islam, stating that "it's been ten or eleven years since I was involved in the Qur'an." Islamic theologian Maulana Ashraf ‘Ali Thanvi, Muslim historian Syed Nomanul Haq, and Pakistani theoretical physicist Pervez Hoodbhoy criticize these claims and say there is no explanation for why many modern scientific discoveries such as quantum mechanics, molecular genetics, etc. were discovered elsewhere. As Ziauddin Sardar says, "It requires considerable mental gymnastics and distortions to find scientific facts or theories in these verses." Muslims claim that proof the Quran was from God is that it contains scientifically accurate information about embryology before man discovered it for himself. However, all the information in the Quran regarding embryology is copied from at least three sources, 1. A Greek doctor named Galen lived in 150 AD. 2. A Jewish doctor named Samuel ha-Yehudi lived in 150 AD. 3. The Greek father of medicine Hippocrates lived in 400 BC. 


 Saadat, Sabiha (January 2009). "Human Embryology and the Holy Quran: An Overview". International Journal of Health Sciences. 3 (1): 103–109. PMC 3068791. PMID 21475518.
 Moore, Keith L. (1983). The Developing Human: Clinically Oriented Emryology with Islamic Additions. Abul Qasim Publishing House (Saudi Arabia). Archived from the original on 29 January 2020. Retrieved 8 August 2020.
 Rizvi, Atheist Muslim, 2016: p.120-124
 Joseph Needham, revised with the assistance of Arthur Hughes, A History of Embryology (Cambridge, Cambridge University Press, 1959), p.82
 Moore, Keith L. "A Scientist's Interpretation of References to Embryology in the Qur'an". Islam 101. Retrieved 11 August 2020.
 "THE SEQUENCE IN DEVELOPMENT OF HUMAN ORGANS". Miracles of the Quran. Retrieved 29 August 2020.
 von Staden, H. (May–Jun 1992). "The discovery of the body: human dissection and its cultural contexts in ancient Greece". Yale J Biol Med. 65 (3): 223–41. PMC 2589595. PMID 1285450.
 "Surah As-Sajdah [32:9]". Surah As-Sajdah [32:9]. Retrieved 2020-08-30.



"Allah, The “Royal We” of Islam Does Not Create Humans in His Image
When you read the Quran you will often read of Allah referring to himself as “We”. It is a theological dilemma for Muslims because Allah is no “We”. Allah is an “I”, a singular being…When God is saying, “Let us make humans in our image” in the book of Genesis, it is the Trinity discussing the vision and plan for creation. Muslims might try explaining Allah’s use of “we” by referring to Queen Victoria’s often-attributed comment, “We are not amused”, now called “the royal we”. However, “the royal we” did not exist in the 8th and 9th century when the Quran was being written. When the Quran says, “We fashioned the lump,” we can’t read Christian theology into this." (A short guide to Islam: Biblical Response to the Faith of Our Muslim Neighbors, Peltola, 2023.)


Surah At-Tawbah 9, 30 

The Jews say, Uzair (Ezra) is the son of Allah, while the Christians say, The Messiah is the son of Allah. Such are their baseless assertions, only parroting the words of earlier disbelievers. May Allah condemn them! How can they be deluded?

This is FALSE, there's NO Uzair and Ezra of the Tanakh is definitely not called the Son of God by any Jew. Look this up, outside of the Quran this is simply not true. Go read the Tanakh and Talmud to verify.


There is a major error in Surah 17:1, it does not specify the exact locations thus contradicts the Quran on it being clear and coherent. Read the verse and tell me, where's the nearest and farthest temple? In which person is Allah speaking? He seems to refer in third person which does not make any sense and if that's Allah speaking why would Allah need himself to show himself miracles? Anyway, we know it can't be Muhammad since he isn't all knowing or all seeing. Muslim commentators say it was Muhammad taken to the temple in Jerusalem. The problem with this is that the temple was destoryed in 70 AD, long before Muhammad lived (570-632 AD), Islam didn't exist until the 600s. Al-Aqsa Mosque was built between 685-715 AD, AFTER Muhammad. 


Sunan an-Nasa'i 326, "It was said: 'O Messenger of Allah, you perform Wudu' from the well into which the bodies of dogs, menstrual rags and garbage are thrown?' He said: 'Water is pure and it is not made impure by anything.'"

Muhammad, displaying his expertise in hydrology, elucidates that water remains pure, regardless of its contents, making it suitable even for the most essential Islamic purification ritual, ablution (wudu). Whether contaminated with dog carcasses, menstrual cloths, or decaying matter, the water's purity remains unaffected. In Islamic doctrine, prayer is unacceptable to Allah unless the worshipper is ritually pure (tahir). Actions such as urination, defecation, flatulence, genital contact, consuming camel meat, or sleeping render one impure (najis). To regain purity and ensure acceptance of prayers, one must perform wudu, a ritual involving the cleansing of various body parts with water, including rinsing the mouth and nose. Consider the absurdity of this practice. Having enjoyed a meal of properly prepared camel meat, according to Islamic law, one becomes impure. The remedy? Using water infused with decomposing animal matter, teeming with harmful bacteria, to cleanse oneself, including rinsing the mouth and nose.


The Quran refers to the sun setting in a muddy spring (Surah Al-Kahf 18:86), which contradicts our understanding of the Earth's rotation and the movement of celestial bodies. WRONG.

Surah al-Nahl 16:66 - Surely there is a lesson for you in the cattle: We provide you to drink out of that which is in their bellies between the faeces and the blood – pure milk – which is a palatable drink for those who take it. “Between excretions and the blood”. 
This is wrong because cows have "four mammary glands grouped into a structure called an udder, which is located in the inguinal region of the cow's body. Milk is secreted by alveolar epithelial cells, which are grouped into small clusters called lobules." 
Please read https://www.ncbi.nlm.nih.gov/books/NBK218174/#:~:text=The%20cow%20has%20four%20mammary,into%20small%20clusters%20called%20lobules. The special cells combine the nutrients with sugars from the cow's liver to create milk. 


More info:

https://en.muktomona.com/posts/2008/12-20-quranic-erroneous-science-and-contradictions





The Quran is a FORGERY

In the words of Luke Wayne: Muslims claim that the Quran is a perfect and eternal revelation from God that an angel dictated directly to Muhammad word for word. It is thus said to be independent of all human sources. The reality is, however, that the Quran clearly drew on ancient myths, legends, and other human traditions, mistakenly accepting them as true. The Quran actually anticipates this objection and frequently denies it. 

For example, it says:

“But the misbelievers say: ‘Naught is this but a lie which he has forged, and others have helped him at it.’ In truth it is they who have put forward an iniquity and a falsehood. And they say: “Tales of the ancients, which he has caused to be written: and they are dictated to him morning and evening,” Surah 25:4-5.

There are similar statements in many places throughout the Quran. Yet, in spite of the Quran’s insistence to the contrary, it can be clearly shown that these early accusers it was addressing were actually quite right. The Quran does in many places record ancient legends that were circulating during Muhammad’s time as if they were fact. These myths, however, have no basis in fact or history. It is not surprising that Muhammad or any other Arab merchant of his day would have mistaken these stories for truth, but the Quran is supposed to be the dictated Word of God. Surely God would know the difference between history and myth! This poses a serious problem for the Quran. 

  • Surah 2:34 recounts the casting out of Satan from heaven for refusing to bow down to Adam. It alludes to this story as if it is a fact of history with which the reader is expected to already be familiar. As it turns out, it was indeed a known story of the day, but not from the Bible or history. Rather, it can be found in the entirely mythical book, “The Life of Adam and Eve.”1
  • Surah 5:31 reports a story of Cain learning to bury Abel’s body by watching a raven scratch the ground. This story is found in several places in the highly legendary and imaginative Jewish Midrash literature, like Midrash Tanhuma2 and Pirḳe de-R. Eliezer.3
  • Surah 5:32 gives a specific moral and legal application to the story of Cain and Abel. This application is not only drawn directly from the 3rd-century Jewish legal tradition of the Mishnah; it practically quotes a portion of Sanhedrin 4:54verbatim.
  • Surah 21 tells a story of Abraham destroying idols in his homeland. He is then cast into a fire by the people but miraculously delivered by God. This story is a Jewish legend recorded in the second-century Midrash Rabbah.5
  • Surah 7:171 tells of God holding a mountain over the Israelites like a canopy so that they are terrified it will fall on them. He then warns them to fear God and remember the revelation they’ve been given. This story is taken directly from a Rabbinic tradition recorded in the Babylonian Talmud.6
  • Surah 19:27-34 reports Jesus speaking as a newborn babe. This is rooted in an unbiblical and completely fictional legend that we know existed in Arabic speaking “Christian” communities, as it is written in the apocryphal “Arabic Infancy Gospel.”7dated to the 5th or early 6th century AD.
  • Surah 3:49 and 5:110 both tell of Jesus making clay birds and bringing them to life. This myth was earlier recorded in the gnostic “Infancy Gospel of Thomas,”8 yet the Quran reports it right alongside his biblical miracles as if this were historical and in the true Gospels.
  • Surah 19:22-26 tells of Mary, still pregnant with Jesus, traveling and being driven by the pains of childbirth to sit under a tree. She expects to die there, but a voice speaks to her from beneath her (perhaps the preborn Jesus?) and tells her to shake the tree and she will be given both food and drink by the tree and will live. This odd story is paralleled by an earlier legend in the mythical “Gospel of Pseudo-Matthew,” except that in Pseudo-Matthew Jesus is a two-year-old boy at the time, and He commands the tree to bend down and feed Mary its fruit.9
  • Surah 18:9-26 tells of a small group of young men who fell asleep in a cave and miraculously were preserved in slumber for 300 years before God awoke them. This story was part of a family of legends popular among Jews and Christians of the day. It borrowed most directly from the Christian fable of the “Seven Sleepers” who hid in a cave during Roman persecution and whom God preserved for centuries to awake at a later time when persecution had ceased, and Christians could worship freely.10 
No one is suggesting that Muhammad had a library of all of these documents and copied them all into the Quran. There is no evidence that the author of the Quran ever actually read the Bible, much less these other sources. Instead, these documents are merely records of the kinds of myths and stories that were being passed around among Jews, Christians, and their heretical offshoots during this period. The Quran tells these stories right alongside stories similar to those in the Bible without making any distinction and with details slightly changed, in just the way you would expect from someone who was gleaning stories through a primarily oral tradition. The author of the Quran did not know the difference between the true and biblical events of history and the mythical tales of later men’s imaginations. He did not know the truth from error or what was biblical or unbiblical. The Quran, therefore, was clearly authored by a man and is not the word of an all-knowing God.


References
1↑R.H. Charles, The Apocrypha, and Pseudepigrapha of the Old Testament,  Oxford: Clarendon Press, 1913,  http://www.ccel.org/c/charles/otpseudepig/adamnev.htm
2↑Samuel A. Berman, Midrash Tanhuma-Yelammedenu (KTAV Publishing house, 1996) 31-32
3↑Gerald Friedlander, Pirḳe de-R. Eliezer, (The Bloch Publishing Company, 1916) 156
4↑Herbert Danby, The Mishnah: Translated from the Hebrew with Introduction and Brief Notes (Hendrickson Publishing, 2011) 388
5↑Rabbi H. Freedman and Maurice Simon, Midrash Rabbah: Translated into English with Notes, Glossary, and Indices: Volume 1 – Rabba Genesis (Stephen Austin and Sons, LTD 1939) 310-311. http://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n357/mode/2up
6↑Jacob Neusner, The Babylonian Talmud: A Translation and Commentary (Hendrickson, 2011) as cited in James White, What Every Christian Needs to Know About the Quran (Minneapolis: Bethany House Publishing, 2013), 232-233
7↑The Ante-Nicene Fathers: Volume 8, (Eerdmans, 1951) 405
8↑Bart Ehrman, Lost Scriptures (Oxford University Press, 2003) 58
9↑The Ante-Nicene Fathers: Volume 8, (Eerdmans, 1951) 376-377
10↑Pieter W. Van der Horst, Pious Long Sleepers in Greek, Jewish, and Christian Antiquity, http://orion.mscc.huji.ac.il/symposiums/13th/papers/Horst.pdf



Sahih Muslim 146 Book 1, Hadith 280
Verily Islam started as something strange and it would again revert (to its old position) of being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.


Here is why any scripture that isn’t the Gospel is false. Matthew 7:15, 24:11, 24:23-25, Mark 7:6-9, 13:22, Romans 16:17-18, Colossians 2:8, Galatians 1:8, 2 Peter 2:1, 1 John 4:1-6. According to 2 Corinthians 11:13-15, 2 Timothy 4:3-4, and 1 John 2:22-23 Muhammad is an anti-Christ. In Jude 3; 2 Peter 1:3; John 16:13 and 2 Timothy 3:16 the Bible is called an all-sufficient book with no need for anything else in regards to how we live our lives or worship God. 




Sources and PDFs for more info.

  1.  Warraq, Ibn (2003). Leaving Islam: Apostates Speak Out. Prometheus Books. p. 67
  2.  Ibn Kammuna, Examination of the Three Faiths, trans. Moshe Perlmann (Berkeley and Los Angeles, 1971), pp. 148–49
  3.  Mohammed and Mohammedanism, by Gabriel Oussani, Catholic Encyclopedia. Retrieved 16 April 2006.
  4.  Friedmann, Yohanan (2003). Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition. Cambridge University Press. p. 18, 35. 
  5.  Ibn Warraq, The Quest for Historical Muhammad (Amherst, Mass.:Prometheus, 2000), 103.
  6.  Bible in Mohammedian Literature., by Kaufmann Kohler Duncan B. McDonald, Jewish Encyclopedia. Retrieved 22 April 2006.
  7.  Brunschvig. 'Abd; Encyclopedia of Islam
  8.  Dror Ze'evi (2009). "Slavery". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. Archived from the original on 23 February 2017. Retrieved 23 February 2017.
  9.  Karsh, Ephraim (2007). Islamic Imperialism: A History. Yale University Press. 
  10.  Fitzgerald, Timothy (2000). The Ideology of Religious Studies. New York: Oxford University Press (published 2003). p. 235. 
  11.  Ruthven, Malise. "Voltaire's Fanaticism, or Mahomet the Prophet:A New Translation; Preface: Voltaire and Islam"
  12.  Which countries still outlaw apostasy and blasphemy?, Pew Research Center, 29 July 2016.
  13.  Doré, Louis (May 2017). "The countries where apostasy is punishable by death". The Independent. 
  14.  Timothy Garton Ash (5 October 2006). "Islam in Europe". The New York Review of Books.
  15.  Tariq Modood (6 April 2006). Multiculturalism, Muslims and Citizenship: A European Approach (1st ed.). Routledge. p. 29
  16.  "St. John of Damascus's Critique of Islam". Writings by St John of Damascus. The Fathers of the Church. Vol. 37. Washington, DC: Catholic University of America Press. 1958. pp. 153–160. Retrieved 8 July 2019.
  17.  Hecht, Jennifer Michael (2003). Doubt: A History: The Great Doubters and Their Legacy of Innovation from Socrates and Jesus to Thomas Jefferson and Emily Dickinson. Harper San Francisco. p. 224.
  18.  Reynold Alleyne Nicholson, 1962, A Literary History of the Arabs, p. 319. Routledge
  19.  "Abu-L-Ala al-Maarri Facts". biography.yourdictionary.com. 
  20.  Adamson, Peter (1 November 2021). "Abu Bakr al-Razi". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University – via Stanford Encyclopedia of Philosophy.
  21.  "Is Islam Hostile to Science?". Adventure. 28 February 2015. 
  22.  Firestone, Reuven (2019). "Muhammad, the Jews, and the Composition of the Qur'an: Sacred History and Counter-History". Religions. 10: 63. doi:10.3390/rel10010063.
  23.  Moosa, Ebrahim (2005). Ghazālī and the Poetics of Imagination. UNC Press. p. 9.
  24.  Ibn Warraq. Why I Am Not a Muslim, p. 3. Prometheus Books, 1995. 
  25.  Norman A. Stillman. The Jews of Arab Lands: A History and Source Book p. 261. Jewish Publication Society, 1979
  26.  Campo, Juan Eduardo (2009). Encyclopedia of Islam. Infobase Publishing. pp. xxi–xxxii.
  27.  Campo, Juan Eduardo (2009). Encyclopedia of Islam. Infobase Publishing. p. 477.
  28. Hume, David (2007). A Dissertation on the Passions: The Natural History of Religion : a Critical Edition. Clarendon Press. 
  29.  "Debating the African Condition: Race, gender, and culture conflict", by Alamin M. Mazrui, Willy Mutunga, p. 105
  30.  Christian Lange Paradise and Hell in Islamic Traditions Cambridge University Press, 2015 pp. 18–20
  31.  G. K. Chesterton, The Everlasting Man, 1925, Chapter V, The Escape from Paganism, Online text
  32.  Villis, Tom (2019). "G. K. Chesterton and Islam". Research Gate. Modern Intellectual History. 
  33.  Russell, Paul; Kraal, Anders (2017). "Hume on Religion". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Summer 2017 ed.). Metaphysics Research Lab, Stanford University. 
  34.  MacEoin, Denis; Al-Shahi, Ahmed (24 July 2013). Islam in the Modern World (RLE Politics of Islam). Routledge.
  35.  The Mind of Maimonides, by David Novak. Retrieved 29 April 2006.
  36.  Tilman Nagel Geschichte der islamischen Theologie: von Mohammed bis zur Gegenwart C.H. Beck p.215
  37.  Camilla Adang, Hassan Ansari, Maribel Fierro, Sabine SchmidtkeAccusations of Unbelief in Islam: A Diachronic Perspective on TakfīrBrill, 30 October 2015 p.61
  38.  Norman A. Stillman. The Jews of Arab Lands: A History and Source Book p.261. Jewish Publication Society, 1979 
  39.  Edward W. Said (2 January 1998). "Islam Through Western Eyes". The Nation.
  40.  Yehuda D. Nevo "Towards a Prehistory of Islam," Jerusalem Studies in Arabic and Islam, vol.17, Hebrew University of Jerusalem, 1994 p. 108.
  41.  John Wansbrough The Sectarian Milieu: Content and Composition of Islamic Salvation History, Oxford, Oxford University Press, 1978 p. 119
  42.  Patricia Crone, Meccan Trade and the Rise of Islam, Princeton University Press, 1987 p. 204.
  43.  See the verses Quran 2:2, Quran 17:88–89, Quran 29:47, Quran 28:49
  44.  "Koran". From the Jewish Encyclopedia. Retrieved 21 January 2008.
  45.  Studies in Islamic History and Civilization, Moshe Sharon, p. 347: 
  46.  Wansbrough, John (1977). Quranic Studies: Sources and Methods of Scriptural Interpretation
  47.  Wansbrough, John (1978). The Sectarian Milieu: Content and Composition of Islamic Salvation History.
  48.  Schaff, P., & Schaff, D. S. (1910). History of the Christian church. Third edition. New York: Charles Scribner's Sons. Volume 4, Chapter III, section 44 "The Koran, And The Bible"
  49.  Warraq (1995). Why I am Not a Muslim (PDF). Prometheus Books. p. 106. 
  50.  Lester, Toby (January 1999). "What is the Koran?". The Atlantic.
  51.  Watt, W. Montgomery (1961). Muhammad: Prophet and Statesman. Oxford University Press. p. 61
  52.  "The Life of Muhammad", Ibn Ishaq, A. Guillaume (translator), 2002, p. 166 
  53.  Nasr, Seyyed Hossein; Dagli, C.K.; Dakake, Maria Massi; Lumbard, J.E.B.; Rustom, M., eds. (2015). The Study Quran: A New Translation and Commentary. Harper Collins. pp. 1883–1888. 
  54.  Quoted in A. Rippin, Muslims: their religious beliefs and practices: Volume 1, London, 1991, p. 26.
  55.  G. Luling asserts that a third of the Quran is of pre-Islamic Christian origins, see Über den Urkoran, Erlangen, 1993, 1st ed., 1973, p. 1.
  56.  Samuel A. Berman, Midrash Tanhuma-Yelammedenu (KTAV Publishing House, 1996), 31–32.
  57.  Gerald Friedlander, Pirḳe de-R. Eliezer, (The Bloch Publishing Company, 1916) 156
  58.  Geisler, N. L. (1999). "Qur'an, Alleged Divine Origin of". In: Baker Encyclopedia of Christian Apologetics. Grand Rapids, MI: Baker Books.
  59.  Did Muhammad Exist? (Why That Question Is Hard to Answer), in richardcarrier.info
  60.  Brown, Daniel W. "Rethinking Tradition in Modern Islamic Thought", 1999. pp. 113, 134.
  61.  Quran, Chapter 6. The Cattle: 38
  62.  Donmez, Amber C. "The Difference Between Quran-Based Islam and Hadith-Based Islam"
  63.  Ahmad, Aziz. "Islamic Modernism in India and Pakistan, 1857–1964". London: Oxford University Press.
  64.  Pervez, Ghulam Ahmed. Maqam-e Hadith Archived 13 November 2011 at the Wayback Machine, Urdu version Archived 4 October 2011 at the Wayback Machine
  65.  Latif, Abu Ruqayyah Farasat. The Quraniyun of the Twentieth Century, Masters Assertion, September 2006
  66.  Ahmad, Kassim. "Hadith: A Re-evaluation", 1986. English translation 1997
  67.  Esposito 1998, p. 67.
  68.  Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. p. xi. ISBN 0-521-64696-0.
  69.  By Nasr, Seyyed Vali Reza, "Shi'ism", 1988. p. 35.
  70.  "What do we actually know about Mohammed?". openDemocracy. Archived from the original on 21 April 2009. Retrieved 13 November2007.
  71.  Donner, Fred Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing, Darwin Press, 1998
  72.  William Montgomery Watt. "Ka'b ibn al-Ashraf". In P.J. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
  73.  Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65–71.
  74.  Ibn Hisham (1955). Al-Sira al-Nabawiyya. Vol. 2. Cairo. pp. 51–57.English translation from Stillman (1979), pp. 125–26.
  75.  Watt, W. Montgomery (1961). Muhammad: Prophet and Statesman. Oxford University Press. p. 229. ISBN 0-19-881078-4. Retrieved 27 May 2010.
  76.  ""Of the Standard of Taste" by David Hume". home.csulb.edu.
  77.  G. Stone Dante's Pluralism and the Islamic Philosophy of ReligionSpringer, 12 May 2006 ISBN 9781403983091 p. 132
  78.  Minou Reeves, P. J. Stewart Muhammad in Europe: A Thousand Years of Western Myth-Making NYU Press, 2003 ISBN 9780814775646p. 93–96
  79.  "Mohammed and Mohammedanism". From the Catholic Encyclopedia. Retrieved 21 January 2008.
  80.  Kathir, Ibn, "Tafsir of Ibn Kathir", Al-Firdous Ltd., London, 2000, 50–53 – Ibn Kathir states "dharbun ghayru nubrah" strike/admonish lightly
  81.  "Domestic Violence and the Islamic Tradition: Book Review". Journal of Islamic Ethics. 1 ((1-2)): 203–207. 2017. doi:10.1163/24685542-12340009.
  82.  Ammar, Nawal H. (May 2007). "Wife Battery in Islam: A Comprehensive Understanding of Interpretations". Violence Against Women 13 (5): 519–23
  83.  Saudi Arabia's Curriculum of Intolerance Archived 18 March 2009 at the Wayback Machine (pdf), Freedom House, May 2006, pp. 24–25.
  84.  Sam Harris Who Are the Moderate Muslims?
  85.  Anver M. Emon, Religious Pluralism and Islamic Law: Dhimmis and Others in the Empire of Law, Oxford University Press, pp. 99–109.
  86.  Harris, Sam (2005). The End of Faith: Religion, Terror, and the Future of Reason. W. W. Norton; Reprint edition. pp. 31, 149.
  87.  Lewis, Bernard (1990). Race and Slavery in the Middle East. New York: Oxford University Press. p. 10.
  88.  Manning, Patrick (1990). Slavery and African Life: Occidental, Oriental, and African Slave Trades. Cambridge University Press. p. 28
  89.  Encyclopedia of the Qur'an, Slaves and Slavery
  90.  Levanoni, Amalia (2010). "PART II: EGYPT AND SYRIA (ELEVENTH CENTURY UNTIL THE OTTOMAN CONQUEST) – The Mamlūks in Egypt and Syria: the Turkish Mamlūk sultanate (648–784/1250–1382) and the Circassian Mamlūk sultanate (784–923/1382–1517)". In Fierro, Maribel (ed.). The New Cambridge History of Islam, Volume 2: The Western Islamic World, Eleventh to Eighteenth Centuries. Cambridgeand New York: Cambridge University Press. pp. 237–284. doi:10.1017/CHOL9780521839570.010. The Arabic term mamlūk literally means 'owned' or 'slave', and was used for the White Turkish slaves of Pagan origins, purchased from Central Asia and the Eurasian steppes by Muslim rulers to serve as soldiers in their armies. Mamlūk units formed an integral part of Muslim armies from the third/ninth century, and Mamlūk involvement in government became an increasingly familiar occurrence in the medievalMiddle East. The road to absolute rule lay open before them in Egyptwhen the Mamlūk establishment gained military and political domination during the reign of the Ayyūbid ruler of Egypt, al-Ṣāliḥ Ayyūb (r. 637–47/1240–9).
  91.  Ayalon, David (2012) [1991]. "Mamlūk". In Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch. (eds.). Encyclopaedia of Islam, Second Edition. Vol. 6. Leiden: Brill Publishers. doi:10.1163/1573-3912_islam_COM_0657
  92.  Murray Gordon, "Slavery in the Arab World." New Amsterdam Press, New York, 1989. Originally published in French by Editions Robert Laffont, S.A. Paris, 1987, p. 21.
  93.  Murray Gordon, "Slavery in the Arab World." New Amsterdam Press, New York, 1989. Originally published in French by Editions Robert Laffont, S.A. Paris, 1987, pp. 44–45.
  94.  Rodney Stark, "For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery", p. 338, 2003, Princeton University Press, 
  95.  Murray Gordon (1989). Slavery in the Arab World. Rowman & Littlefield. pp. 19–20.
  96.  Brunschvig, R. (1986). "ʿAbd". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. Vol. 1 (2nd ed.). Brill. p. 26.
  97.  The Oxford Dictionary of Islam, slavery, p. 298
  98.  "Islamic State Seeks to Justify Enslaving Yazidi Women and Girls in Iraq". Newsweek. 13 October 2014.
  99.  Allen McDuffee, "ISIS Is Now Bragging About Enslaving Women and Children," The Atlantic, 13 October 2014
  100.  Salma Abdelaziz, "ISIS states its justification for the enslavement of women," CNN, 13 October 2014
  101.  Richard Spencer, "Thousands of Yazidi women sold as sex slaves 'for theological reasons', says Isil," The Daily Telegraph, 13 October 2014.
  102.  Abou el Fadl, Great Theft, HarperSanFrancisco, 2005.
  103.  "Department of Economic History" (PDF). Archived from the original (PDF) on 25 March 2009. Retrieved 9 March 2022.
  104.  Campo, Juan Eduardo (2009). Encyclopedia of Islam. Infobase Publishing. p. 48.  
  105.  Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "A Classic Manual of Islamic Scared Law" (PDF). Shafiifiqh.com. p. 517, Chapter O8.0: Apostasy from Islam (Ridda). Retrieved 14 May 2020.
  106.  Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "Reliance of the Traveller" (PDF). Amana Publications. Retrieved 14 May 2020.
  107.  Abdullahi Ahmed An-Na'im (1996). Toward an Islamic Reformation: Civil Liberties, Human Rights, and International Law. Syracuse University Press. p. 183. ISBN 9780815627067.
  108.  Kecia, Ali; Leaman, Oliver (2008). Islam: the key concepts. Routledge. p. 10. ISBN 9780415396387.
  109.  Esposito, John L. (2004). The Oxford dictionary of Islam. Oxford University Press. p. 22. ISBN 9780195125597.
  110.  Ayatollah Montazeri: "Not Every Conversion is Apostasy", by Mahdi Jami, In Persian, BBC Persian, 2 February 2005. Retrieved 25 April 2006.
  111.  Grand Ayatollah Hossein-Ali Montazeri: "Not Every Conversion is Apostasy", by Mahdi Jami, In Persian, BBC Persian, 2 February 2005. Retrieved 25 April 2006.
  112.  Yohanan Friedmann, Tolerance and Coercion in Islam, Cambridge University Press, p. 5
  113.  Kadri, Sadakat (2012). Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia . Macmillan. p. 249. ISBN 9780099523277.
  114.  Asma Afsaruddin (2013), Striving in the Path of God: Jihad and Martyrdom in Islamic Thought, p. 242. Oxford University Press. ISBN 0199730938.
  115.  Wael, B. Hallaq (2009). Sharī'a: Theory, Practice and Transformations. Cambridge University Press. p. 319. ISBN 978-0-521-86147-2.
  116.  Lewis, Bernard (21 January 1998). "Islamic Revolution". The New York Review of Books.
  117.  "Atheists Face Death Penalty In 13 Countries, Discrimination Around The World According To Freethought Report". The Huffington Post. 12 October 2013.
  118.  Forty Hadiths on the Merit of Saying La Ilaha Illallah Archived 4 September 2015 at the Wayback Machine| Compiled by Dr. G.F. Haddad| (Hadith 26, Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa'i, al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.)
  119.  Kadri, Sadakat (2012). Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia . Macmillan. p. 239. ISBN 9780099523277. Archived from the original on 2 December 2016.
  120.  Interview: William Montgomery Watt Archived 7 August 2011 at the Wayback Machine, by Bashir Maan & Alastair McIntosh
  121.  Warrant for terror: fatwās of radical Islam and the duty of jihād, p. 68, Shmuel Bar, 2006
  122.  Morgan, Diane (2010). Essential Islam: a comprehensive guide to belief and practice. ABC-CLIO. p. 87. ISBN 978-0-313-36025-1. Retrieved 5 January 2011.
  123.  Wendy Doniger, ed. (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. ISBN 0-87779-044-2., Jihad, p. 571
  124.  Josef W. Meri, ed. (2005). Medieval Islamic Civilization: An Encyclopedia. Routledge. ISBN 0-415-96690-6., Jihad, p. 419
  125.  John Esposito(2005), Islam: The Straight Path, p. 93
  126.  Ember, Melvin; Ember, Carol R.; Skoggard, Ian (2005). Encyclopedia of diasporas: immigrant and refugee cultures around the world. Diaspora communities. Vol. 2. Springer. ISBN 0-306-48321-1.
  127.  Bernard Lewis, The Political Language of Islam (Chicago: University of Chicago Press, 1988), p. 72.
  128.  Lewis, Bernard, The Crisis of Islam, 2001 Chapter 2
  129.  Cook, David. Understanding Jihad. University of California Press, 2005. Retrieved from Google Books on 27 November 2011. ISBN 0-520-24203-3, ISBN 978-0-520-24203-6.
  130.  Abdelmalek, Fawzy T. (2008). The Turning Point: Islam & Jesus Salvation. AuthorHouse. p. 210. ISBN 9781468534290.
  131.  "What If the Orlando Murderer Had Been a Christian?". National Review. 13 June 2016.
  132.  John Newman, "Islam in the Kālacakra Tantra"[permanent dead link], Journal of the International Association of Buddhist Studies, Vol. 21, No. 2, 1998
  133.  "Jihad and the Saudi petrodollar". 15 November 2007 – via news.bbc.co.uk.
  134.  Sohail H. Hashmi, David Miller, Boundaries and Justice: diverse ethical perspectives, Princeton University Press, p. 197
  135.  "Khaleel Mohammed". San Diego State University Religious Studies Department. Archived from the original on 8 July 2008.
  136.  Ali, Maulana Muhammad; The Religion of Islam Archived 21 April 2018 at the Wayback Machine (6th Edition), Ch V "Jihad" p. 414 "When shall war cease". Published by The Lahore Ahmadiyya Movement
  137.  Sadr-u-Din, Maulvi. Qur'an and War. The Muslim Book Society, Lahore, Pakistan. p. 8. Archived from the original on 8 March 2016. Retrieved 8 October 2012.
  138.  Article on Jihad Archived 29 August 2017 at the Wayback Machine by Dr. G. W. Leitner (founder of The Oriental Institute, UK) published in Asiatic Quarterly Review, 1886. ("Jihad, even when explained as a righteous effort of waging war in self-defense against the grossest outrage on one's religion, is strictly limited..")
  139.  The Qur'anic Commandments Regarding War/Jihad Archived 26 April 2018 at the Wayback Machine An English rendering of an Urdu article appearing in Basharat-e-Ahmadiyya Vol. I, pp. 228–32, by Dr. Basharat Ahmad; published by the Lahore Ahmadiyya Movement for the Propagation of Islam
  140.  Maulana Muhammad, Ali. The Religion of Islam (6th Edition), Ch V "Jihad". The Lahore Ahmadiyya Movement. pp. 411–13.
  141.  Margoliouth, D. S. (1905). Mohammed and the Rise of Islam (Third Edition., pp. 362–63). New York; London: G. P. Putnam's Sons; The Knickerbocker Press.
  142.  Faizer, Rizwi (5 September 2013). The Life of Muhammad: Al-Waqidi's Kitab Al-Maghazi. Routledge. p. 252. ISBN 978-1-136-92114-8.
  143.  Veccia Vaglieri, L. "Khaybar", Encyclopaedia of Islam
  144.  Puniyani, Ram (2005). Religion, power & violence: expression of politics in contemporary times. SAGE. pp. 97–98. ISBN 9780761933380.
  145.  Armstrong, Karen (1993). Muhammad: A Biography of the Prophet. HarperSanFrancisco. p. 165. 
  146.  "Here are the 10 countries where homosexuality may be punished by death". The Washington Post. 16 June 2016.
  147.  Ibn Warraq, Why I Am Not A Muslim, pp. 340–44, Prometheus, New York, 1995
  148.  Iran talks up temporary marriages, by Frances Harrison, BBC News, Last Updated: 2 June 2007.
  149.  Law of desire: temporary marriage in Shi'i Iran, by Shahla Haeri, p. 6.
  150.  Tafsir al-Qur'an al-Azim, Volume 1 p. 74 answering-ansar.orgArchived 2 May 2012 at the Wayback Machine
  151.  Motahhari, Morteza. "The rights of woman in Islam, Fixed-Term marriage and the problem of the harem". al-islam.org. Retrieved 10 January 2011.
  152.  "ZAWAJ.COM: Articles and Essays". www.zawaj.com.
  153.  Temporary marriage, Encyclopædia Iranica
  154.  "Muta', Temporary Marriage in Islamic Law". www.al-islam.org. 27 September 2012.
  155.  Said Amir Arjomand (1984), From nationalism to revolutionary Islam, page 171
  156.  "Misyar Marriage". Fiqh. 6 July 2006. Archived from the originalon 4 January 2011.
  157.  Lodi, Mushtaq K. (1 July 2011). Islam and the West. Strategic Book. 
  158.  Elhadj, Elie (2006). The Islamic Shield. Universal-Publishers. 
  159.  Pohl, Florian (1 September 2010). Muslim World: Modern Muslim Societies. Marshall Cavendish. pp. 52–53.
  160.  Bin Menie, Abdullah bin Sulaïman : fatwa concerning the misyar marriage (and opinions by Ibn Uthaymeen, Al-albany[permanent dead link]) (in Arabic) Yet another marriage with no strings – fatwa committee of al azhar against misyar[permanent dead link]
  161.  Barlas, Asma (2012). "Believing Women" in Islam: Unreading Patriarchal Interpretations of the Qur'an. University of Texas Press. p. 126. On the other hand, however, Muslims who calculate 'Ayesha's age based on details of her sister Asma's age, about whom more is known, as well as on details of the Hijra (the Prophet's migration from Mecca to Madina), maintain that she was over thirteen and perhaps between seventeen and nineteen when she got married. Such views cohere with those Ahadith that claim that at her marriage Ayesha had "good knowledge of Ancient Arabic poetry and genealogy" and "pronounced the fundamental rules of Arabic Islamic ethics.
  162.  Ali 1997, p. 150.
  163.  Ayatollah Qazvini. "Ayesha married the Prophet when she was young? (In Persian and Arabic)". Archived from the original on 26 September 2010.
  164.  A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. pp. 146–47. 
  165.  C. (Colin) Turner, Islam: The Basics, Routledge Press, p.34–35
  166.  Karen Armstrong, Muhammad: Prophet for Our Time, HarperPress, 2006, p. 167 
  167.  Hajjar, Lisa. "Religion, state power, and domestic violence in Muslim societies: A framework for comparative analysis." Law & Social Inquiry 29.1 (2004); see pp. 1–38
  168.  Treacher, Amal. "Reading the Other Women, Feminism, and Islam." Studies in Gender and Sexuality 4.1 (2003); pp. 59–71
  169.  "Surah 4:34 (An-Nisaa), Alim — Translated by Mohammad Asad, Gibraltar (1980)"
  170.  "Salhi and Grami (2011), Gender and Violence in the Middle East and North Africa, Florence (Italy), European University Institute". Archived from the original on 27 September 2013.
  171.  Tesneem Alkiek; Dalia Mogahed; Omar Suleiman; Jonathan Brown (22 May 2017). "Islam and Violence Against Women: A Critical Look at Domestic Violence and Honor Killings in the Muslim Community". Yaqeen Institute. 
  172.  Nomani, Asra Q. (22 October 2006). "Clothes Aren't the Issue". Washington Post.
  173.  "MENA Gender Equality Profile – Status of Girls and Women in the Middle East and North Africa, UNICEF" (PDF). unicef.org. October 2011. 
  174.  "Age at First Marriage – Female By Country – Data from Quandl".
  175.  David Powers (1993), Islamic Inheritance System: A Socio-Historical Approach, The Arab Law Quarterly, 8, p 13
  176.  Ali, K. (2010). Marriage and slavery in early Islam. Harvard University Press.
  177.  Ira M. Lapidus; Lena Salaymeh (2014). A History of Islamic Societies. Cambridge University Press (Kindle edition). p. 145. 
  178.  Kilpatrick, William (2016). The Politically Incorrect Guide to Jihad. Regnery. p. 256.
  179.  Nazir-Ali, Michael (6 January 2008). "Extremism flourished as UK lost Christianity". The Sunday Telegraph. London. 


Popular Posts

DISCLAIMER & FAIR USE NOTICE

We acknowledge that beliefs can vary widely, but the content presented is based on historical, archaeological, cultural, and scientific data. We encourage visitors to engage with the plethora of sources and citations provided within each article. The content provided on this website, Refuting Heresies, is intended for educational and informational purposes only. The information and materials available on this site may include copyrighted material, including text, images, and other media. In accordance with Title 17, U.S. Code Section 107, this website makes use of copyrighted material under the doctrine of "fair use." Fair use is a legal doctrine that permits limited use of copyrighted material without permission from the copyright owner, provided that the use is for purposes such as criticism, comment, news reporting, teaching, scholarship, or research.

Instagram: refuteheresy