Allah Imperfect Still!
Bassam Zawadi has come out of his hiatus to produce more “rebuttals” in an attempt to defend the gross mistakes and errors of Muhammad. He recently produced an appendix where he tries to respond to my reply to his feeble attempt of disproving that, according to Muhammad, Allah is an imperfect and mutable deity who had to create certain attributes such as mercy since he initially didn’t possesses them.
We encourage the readers to first peruse my rebuttal and then Zawadi’s appendix before reading my response here.
Not surprisingly, Zawadi again tries to deny that the hadiths which speak of Allah creating mercy refers to Allah’s own attribute of mercy.
This is the problem that Shamoun has. He fails to distinguish between mercy, which is created and the source for that created mercy, which is the eternal attribute of Mercy for Allah.
This is the problem with Zawadi. He keeps making up stuff out of thin air since neither the hadiths nor the Quran distinguish between the mercy which is created from the so-called source of that created mercy, namely, Allah’s eternal attribute of mercy. This is something which Zawadi and his authorities are forced to read into the texts since they are clearly embarrassed by Muhammad’s huge blunder in claiming that Allah’s mercy was created.
In fact, how can I fail to distinguish between the two types of mercy WHEN THE HADITHS THEMSELVES DON’T DO SO? In other words, there is nothing in the hadiths which I quoted that even remotely suggest that Muhammad wasn’t referring to Allah’s own attribute but to the mercy which he created from his own mercy. The plain reading of these hadiths is that Allah created his own attribute of mercy which he then divided into 100 parts.
Besides, does it really make sense to speak of Allah creating a different type of mercy from his own, one which he made out of his eternal attribute of mercy? Isn’t this simply jibberish?
More importantly, does Zawadi understand the implication of this assertion? Can he not see that his position means that the mercy which mankind receives both in this world and in the one to come is not Allah’s attribute but a created characteristic, one which is not to be confused with Allah’s own mercy?
Moreover, Zawadi can’t make up his mind whether the hadiths mean that Allah created mercy or bestowed mercy since this is what he originally wrote in his “reply” to me:
Sam seems to have a misunderstanding. Sam thinks that when Allah created Mercy that means that Allah was not merciful before that. That is not what it means. The hadith did not say that Allah became merciful at a certain point in time. Mercy is an attribute of God. However, what the Hadith were emphasizing is the act of mercy that God will implement on his creation… Similarly just because there was no creation for Allah to bestow HIS MERCY upon that does not mean that Allah was not the All Merciful. How could Allah have created mercy if He wasn’t the source of mercy in the first place?… So basically all the Quranic verses and hadith show is that Allah is emphasizing His promise to His creation that He would bestow HIS MERCY upon them (if they earn it that is) and is also emphasizing how much mercy He has. (Bold and capital emphasis ours)
Notice how Zawadi admits that the hadiths that I quoted do in fact refer to Allah’s own attribute of mercy which he bestows or implements in his creation. Yet here he contradicts himself by saying that these narratives are not speaking of Allah’s own attribute but to created mercy, which is something other than Allah’s eternal attribute of mercy!
This simply proves that Zawadi doesn’t know what he is talking about, and that he really has no clue how to interpret these ahadith. Zawadi is only interested in providing a “rebuttal,” no matter how absurd or incoherent it may be, in order to give the impression that he is actually addressing the issues and objections that are being raised against him.
Zawadi then quotes a so-called scholar who only adds to the confusion.
Shaykh Abdul 'Azeez bin Abdullah Al-Raajhi in his commentary on Saheeh Bukhari states:
Allah has been ascribed with mercy, which suits His Majesty and Greatness just as the rest of His attributes, without delving into its modality. The Mercy of Allah is an attribute from amongst His attributes and this is different from the created mercy, for mercy is of two types:
1) That Mercy being an attribute from amongst the attributes of Allah, which subsists in His Essence suiting His Majesty and Greatness.
2) Created mercy as will be shown in the hadith where the Prophet said that Allah said regarding paradise "You are My mercy". For this is a created mercy. It has come in another hadith "Allah has one hundred mercies. He has sent down upon the earth one mercy, and it is because of this one that there is mutual love among the creation so much so that the animal lifts up its hoof from its young one fearing that it might harm it." This mercy is also created. It is an effect and manifestation of the Mercy of Allah All Mighty, which is an attribute from amongst His attributes. (Source)
Again, we challenge Zawadi to show us from the hadiths themselves where Muhammad distinguished between two kinds of mercy, one which was created and the other which is Allah’s eternal attribute. We want Zawadi to prove from the ahadith that the mercy which Allah created is an effect and manifestation of Allah’s mercy.
We are challenging Zawadi to provide a single narration which says that the mercy which Allah created is an effect and manifestation of Allah’s attribute of mercy. He needs to stop assuming his point and start provide evidence to back up his assertion.
One may also refer to Ibnul Qayyim Al-Jawziyyah's Badaa`i ul-Fawaa'id, Volume 2, pages 408-409 where he also points out that Allah referred to rain as His mercy in Surah 7:57 with this being another example of created mercy. He also cited Surah 11:9 to point out another example of created mercy. Shaykh ibn Taymiyyah in his Al-Aqeedah Al-Waasitiyyah also makes the distinction between created mercy and Allah's uncreated attribute of Mercy. He refers to Surah 7:156 and the authentic narration, which teaches us to utter "I seek refuge in your Mercy"… during our supplications as examples where Allah's uncreated attribute of Mercy is being alluded to.
Once again, Zawadi and his authorities are begging the question since they have to necessarily assume that the mercy which Muhammad said was created is different and distinct from the mercy which subsists as an attribute within the essence of Allah. However, as we shall shortly prove, both the Quran and ahadith identify the mercy which Allah created as his very own attribute.
Furthermore, it seems that every time the mercy of Allah touches human beings, be it in rain, food, shelter, kindness, etc. etc. it is created mercy, not the attribute of Allah. But if the eternal mercy of Allah never interacts with us, only some kind of created mercy, in what sense does the mercy of Allah deserve to be called mercy if it never does anything merciful? According to Zawadi’s reasoning, we are left with every act of mercy coming from the created kind of mercy, not from Allah’s eternal attribute. The only effect of the uncreated mercy seems to create a created mercy which then is merciful! However, the only problem with this assertion is that no verse or hadith ever make this differentiation between the mercy which Allah made from the attribute which he possesses.
This leads me to my next point. None of the passages which Zawadi mentioned provide support for the assertion that there are two types of mercy, one created and the other eternal. Zawadi is again forced to read this distinction within these particular verses.
Here is what Q. 7:156 says:
And ordain for us good in this world, and in the Hereafter. Certainly we have turned unto You." He said: (As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun (pious - see V.2:2), and give Zakat; and those who believe in Our Ayat (proofs, evidences, verses, lessons, signs and revelations, etc.);
Now compare that with the following passages:
And it is He Who sends the winds as heralds of glad tidings, going before HIS Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed. S. 7:57
And if We give man a taste of Mercy from Us, and then withdraw it from him, verily! He is despairing, ungrateful. S. 11:9
Here is another verse which identifies rain as Allah’s mercy:
And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of HIS Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful. S. 30:46
Now can the reader see any difference or distinction in the mercy which is being spoken of in all of these passages? Isn’t it obvious that these texts are all referring to the various aspects or manifestations of Allah’s attribute of mercy? Isn’t it apparent that these verses are speaking of how Allah’s own mercy manifests itself to his creation? Would anyone reading these verses walk away with the understanding that the passages in question are speaking of two different kinds of mercy, one created and the other uncreated?
Moreover, the Quran itself explains why rain is called Allah’s mercy:
And He it is Who sends down the rain after they have despaired, and spreads abroad His Mercy. And He is the Wali (Helper, Supporter, Protector, etc.), Worthy of all Praise. S. 42:28
We see here that rain is an effect or manifestation of Allah’s mercy, thereby explaining why it is said to be his mercy.
However, this now creates a problem for Zawadi. According to the ahadith, rain would have to be an effect or manifestation of that part of mercy which Allah sent down to the earth. Yet all of these Quranic verses identify rain as Allah’s very own mercy, or a manifestation of Allah’s attribute of mercy. They do not differentiate between Allah’s attribute and some other type of mercy which he created.
In other words, these verses establish that the mercy which Allah created is the same as Allah’s own attribute of mercy which he possesses!
More on this point later.
Zawadi denies that the hadiths explicitly refer to the creation of Allah’s own attribute of mercy.
Explicitly?! That's the problem with Shamoun. He loves to make assertions without proving them. Where do the narrations say that Allah created His attribute of Mercy? No where! Allah has created many "mercies" such as rain, paradise, etc. The hadith is speaking about a specific kind of mercy. It is a mercy that was divided into hundred parts with one causing creation to be merciful to one another, while the other 99 will be reserved until the Day of Judgment for Allah to bestow unto His creation. This doesn't mean that this mercy is the only mercy ever created, since the Qur'an refers to rain as being Allah's mercy and the hadith cites Allah as referring to paradise as His mercy. Nor is the narration making a general statement about the origin of mercy. The original Arabic text states... which literally translates into "Allah has one hundred mercies". There is no reason to read that as some kind of explanation of the origin of mercy, nor as the only mercies which Allah has.
Notice how Zawadi tries to subtly shift the burden of proof. It is not for me to show that the hadiths refer to Allah creating his own attribute of mercy since that is the plain reading of the texts. It is up to Zawadi to establish that the mercy which these narratives claim was created DOES NOT refer to Allah’s own attribute but to something else. The problem with this blatant misreading of the reports is that one has to first assume that there are two types of mercies, one created and the other eternal, and then proceed to read this back into the plain reading of the ahadith. Unfortunately for Zawadi, however, that is NOT the plain and natural reading of the narrations.
Furthermore, Zawadi is twisting what the hadiths say since rain and paradise are not additional mercies which Allah created but manifestations of his mercy which he made and divided into 100 parts. Rain would be an effect or manifestation of that one single part of mercy which Allah sent down to creation, whereas paradise is an effect of the other 99 parts of Allah’s attribute of mercy. After all, if Zawadi claims that rain, paradise etc., are not manifestations of the mercy which Allah divided into 100 parts then he would be contradicting Muhammad and implying that his prophet was mistaken, since this means that Allah actually sent down more than one part of the mercy which he created and that mercy was divided into more than 100 portions.
In other words, either Zawadi is right that rain and paradise are additional mercies which Allah created, and Muhammad was therefore wrong for claiming that Allah divided his mercy into 100 parts since Allah created more than that. Or, Muhammad was right and Zawadi is therefore wrong since rain, paradise are not separate and different mercies which Allah made but manifestations and effects of the 100 parts of Allah’s own mercy which he created.
Moreover, notice Zawadi’s desperate appeal to the Arabic text in order to avoid the obvious and plain meaning of the hadiths. The reason why Allah has one hundred mercies is because the hadiths tell us that Allah created mercy and divided it into one hundred mercies. There is therefore, every reason to read these reports as referring to the origin of mercy as well as the actual number of mercies which Allah divided his own created attribute of mercy into.
To illustrate just how silly Zawadi’s arguments are, imagine someone arguing that just because the Quran and ahadith say that Allah is one that doesn’t mean that he isn’t more than one. How many Muslims would buy this line of reasoning?
By the same token, why do dawagandists like Zawadi want us to accept their logic that just because the hadiths say that Allah divided his created attribute of mercy into 100 parts that doesn’t mean that Allah only has 100 mercies?
Finally, we are glad that Zawadi admits that Allah has reserved 99 parts of his mercy for the Day of Judgment since this will now come to backfire against him. Here, once again, are the hadiths which mention the creation of Allah’s mercy into 100 parts:
Chapter 4: THE MERCY OF ALLAH PREDOMINATES HIS WRATH
Abu Huraira reported that Allah's Messenger said: When Allah created the creation as He was upon the Throne, He put down in His Book: Verily, My mercy predominates My wrath. Sahih Muslim, Book 037, Number 6626)
Abu Huraira reported Allah's Messenger as saying: When Allah created the creation, He ordained for Himself and this document is with Him: Verily, My mercy predominates My wrath. (Sahih Muslim, Book 037, Number 6628)
Abu Huraira reported: I heard Allah's Messenger as saying: Allah CREATED mercy in one hundred parts and He retained with Him ninety-nine parts, and He has sent down upon the earth one part, and it is because of this one part that there is mutual love among the creation so much so that the animal lifts up its hoof from its young, one, fearing that it might harm it. (Sahih Muslim, Book 037, Number 6629)
Notice the correlation between Allah creating mercy into 100 parts and Allah’s statement that his mercy prevails over his wrath. This conclusively proves that Allah’s attribute of mercy is the same as the mercy which he created and divided into 100 parts. It is apparent that, by placing these narratives in proximity to each other, and under the same section or category, the compiler wanted us to see a correlation between them, e.g. Allah’s mercy which prevails over his wrath is that which he created and divided into 100 parts. And:
Abu Huraira reported Allah's Messenger as saying: There are one hundred (parts of) mercy for Allah and He has sent down out of these one part of mercy upon the jinn and human beings and the insects and it is because of this (one part) that they love one another, show kindness to one another and even the beast treats its young one with affection, and Allah has reserved ninety-nine parts of mercy with which He would treat His servants on the Day of Resurrection. (Sahih Muslim, Book 037, Number 6631)
Salman Farisi reported Allah's Messenger as saying: Verily, there are one hundred (parts of) mercy for Allah, and it is one part of this mercy by virtue of which there is mutual love between the people and ninety-nine reserved for the Day of Resurrection. (Sahih Muslim, Book 037, Number 6632)
According to these reports, Allah only sent down one part of the mercy which he created and has kept the rest of the 99 parts for the day of resurrection.
The reason why this is significant is because the Quran says that the mercy which encompasses all creation, the mercy which Allah bestows both now and on the day of judgment, is actually his very own attribute of mercy!
Compare the following verses from the Quran:
Those who bear the Throne, and those round about it proclaim the praise of their Lord, and believe in Him, and they ask forgiveness for those who believe: 'Our Lord, Thou embracest every thing in mercy and knowledge; therefore forgive those who have repented, and follow Thy way, and guard them against the chastisement of Hell. S. 40:7 Arberry
Here is the explanation of this verse from one of Zawadi’s leading a Salafi scholars:
His statement <Our Lord! You encompass all things in mercy and knowledge> shows that everything that the knowledge of Allah reaches – and it reaches all things – then HIS MERCY reaches it. For Allah coupled them in the decree: <Our Lord! You encompass all thins in mercy and knowledge>
This is a general mercy that covers all the creatures even the disbelievers, because Allah coupled this mercy with knowledge. And everything which the knowledge of Allah reaches – and the knowledge of Allah reaches all things – then HIS MERCY has reached it. So just as He knows the disbeliever, He has mercy on the disbeliever as well. (Commentary on Shaikh Al-Islam Ibn Taymiyyah’s Al-‘Aqidah Al-Wasitiyyah, by the virtuous Shaykh, Al-‘Allamah Muhammad bin Salih Al-‘Uthaimin [Darussalam Publishers & Distributors, First Edition: March 2009], Volume 1, pp. 324-325)
The mercy which embraces all things is Allah’s own mercy, which the hadith says is the mercy which Allah created! Again:
Musa (Moses) said: "O my Lord! Forgive me and my brother, and make us enter into Your Mercy, for you are the Most Merciful of those who show mercy… And ordain for us good in this world, and in the Hereafter. Certainly we have turned unto You." He said: (As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun (pious - see V.2:2), and give Zakat; and those who believe in Our Ayat (proofs, evidences, verses, lessons, signs and revelations, etc.); S. 7:151, 156 Hilali-Khan
Here is what al-Uthaimin wrote in regards to Q. 7:156:
He, Majestic is His Majesty, says, praising and glorifying Himself: <And My mercy encompasses all things> He praised Himself, the Mighty and Sublime, in that HIS MERCY encompasses everything inhabiting the heavens and the earth. We say here what we said about the second Ayah; so refer to that. (Ibid.)
Other verses state:
The believers, men and women, are Auliya' (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have HIS Mercy on them. Surely Allah is All-Mighty, All-Wise. Allah has promised to the believers –men and women, - Gardens under which rivers flow to dwell therein forever, and beautiful mansions in Gardens of 'Adn (Eden Paradise). But the greatest bliss is the Good Pleasure of Allah. That is the supreme success. S. 9:71-72
In this text, Allah’s mercy which he bestows upon the faithful is the reward of paradise. This is brought out more clearly in the following passage:
And of the bedouins there are some who believe in Allah and the Last Day, and look upon what they spend in Allah's Cause as approaches to Allah, and a cause of receiving the Messenger's invocations. Indeed these (spendings in Allah's Cause) are an approach for them. Allah will admit them to HIS Mercy. Certainly Allah is Oft-Forgiving, Most Merciful. S. 9:99 – cf. 11:117-119; 17:56-57; 29:20-23; 45:26-35
Yet according to the ahadith Allah’s mercy which he bestows on the day of resurrection must be part of the 99 portions which Allah created and reserved for the last day. Here is another text:
Had it not been for the Grace of Allah and HIS Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. S. 24:14
Again, the ahadith teach that Allah’s mercy which he grants both in this world and in the hereafter is the mercy which he created and divided into 100 parts!
We, therefore, see that the Quran and the hadiths make no distinction between Allah’s attribute of mercy and the mercy which he created. The evidence from both of these sources conclusively proves that the mercy which Allah created and divided into 100 portions is his very own attribute.
This also raises another issue. According to Islamic theology, Allah is called as-Samad, al-Ahad and al-Wahid, names that supposedly refer to his indivisibility:
Al-Ahad: Absolute Oneness
The Unique, One with No Other, the Sole. He who has ever been one and alone; the Indivisible, He who has no second. It is the closest to the Essence.
Al-Ahad is one of the Ninety-Nine Names...
As-Samad: The Everlasting Sustainer of All
The Eternal Lord, Radically transcendent, the One to whom things aim, and direct themselves, the One to whom one has recourse; that which has nothing hollow - an indivisible Essence; being that continues forever, the Creator of everything, of whom nothing is independent, and whose unity everything indicates, or who takes no nourishment.
As-Samad is one of the Ninety-Nine Names. (Aisha Bewley, Divine Names)
The One, the All-Inclusive, the Indivisible (Gibril F. Haddad, Allah’s Names and Attributes)
Since Allah’s essence is said to be indivisible then this, by extension, would have to include his attributes as well.
If this is the case then how could Muhammad even talk of Allah not only creating, but also dividing his mercy into 100 parts when this shows that the Islamic deity is anything but indivisible? Could it be that Muhammad erroneously reasoned that Allah could divide his attribute of mercy –unlike his other attributes– because it is a created attribute, not an eternal one? Just another problem for Zawadi to chew on and think about.
Now there is a very easy way for Zawadi to prove that my interpretation is mistaken and that his is correct. All he has to do is quote one single verse or hadith which says that Allah’s attribute of mercy is different from the mercy which he created. Zawadi simply needs to provide one text which says that the mercy which Allah created is distinct from the mercy which Allah eternally possesses.
Until he does provide such evidence, Zawadi’s explanation is nothing more than a desperate and feeble attempt of trying to disprove that his god is an imperfect and mutable being.
Zawadi also takes issue with my argument that Allah cannot be perfect if the Quran says that Allah needs to perfect his light.
Shamoun needs to stop uttering garbage and start understanding verses. The Qur'anic verse is talking about how Allah won't let the disbelievers succeed in putting an end to the spread of Islam, but that He will make Muhammad succeed and spread the religion of truth.
Zawadi needs to stop defending the indefensible and actually start learning how to address the points being raised. If my argument is garbage it is only because Zawadi doesn’t have the mental capacity to comprehend basic logic. The Quran can speak of the spread of Islam without having to refer to Allah perfecting his light since such language ends up undermining the alleged perfection of the Islamic deity.
Since Muhammadans like Zawadi have been led to believe that the Quran is the speech of Allah, one which they believe to be unmatchable and unsurpassable, then couldn’t Allah have figured out a more eloquent way of describing the spread of Islam? Couldn’t Allah refer to Islam’s spread without speaking of his light being perfected seeing that such language implies that Allah’s light is imperfect?
Seeing that Zawadi has a hard time comprehending basic logic I will break this down for him so he can see why the Quran is anything but eloquent in its depiction of the Islamic deity.
According to the Quran, Allah is the light of the heavens and the earth.
Allah is the Light of the heavens and the earth. The parable of HIS Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to HIS Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything. S. 24:35 Hilali-Khan
In fact, “the light” (al-nur) is one of the names of Allah according to Islamic tradition:
An-Nûr: The Light
The light, guide, the One who illuminates; the One who is manifest, clear.
An-Nur is one of the Ninety-Nine Names. (Aisha Bewley, Divine Names)
The Light (Gibril F. Haddad, Allah's Names and Attributes)
Islamic theology teaches that Allah is perfect in all his ways and attributes.
Therefore, since light is one of the names and characteristics of Allah this means that Allah’s light must be perfect, complete.
However, the Quran in two places says that Allah will eventually perfect his light:
Fain would they put out the light of Allah with their mouths, but Allah disdaineth (aught) save that He shall perfect HIS light, however much the disbelievers are averse. S. 9:32 Pickthall
Fain would they put out the light of Allah with their mouths, but Allah will perfect HIS light however much the disbelievers are averse. S. 61:8 Pickthall
Since Allah has to perfect his light this means that he (or at least one of his characteristics) is imperfect. After all, something which is perfect is already complete and cannot be improved upon.
Therefore, according to both the Quran and Muhammad’s sunna, Allah is a finite being who is imperfect and changes as time goes by.
Hopefully, Zawadi gets it this time.
Zawadi thinks that my objection against his imperfect deity can be turned against me.
This doesn't call Allah's perfection into question anymore than Shamoun would say that his false god was imperfect before ensuring the spread of Christianity.
There are several problems with Zawadi’s claim. First, my argument didn’t hinge on how Allah chose to spread Islam, despite all the problems this raises, i.e. Allah commanding his thugs to go around conquering, murdering, raping, enslaving etc, all the peoples they come up against. My problem is with a book which is supposed to be supernatural in its eloquence and grammatical structure. My problem is also with a false prophet who claimed to always speak by inspiration and to have been given the most expressive and eloquent words to utter:
Narrated Abu Huraira:
The Prophet said, "I have been given the keys of eloquent speech and given victory with awe (cast into the hearts of the enemy), and while I was sleeping last night, the keys of the treasures of the earth were brought to me till they were put in my hand." Abu Huraira added: Allah's Apostle left (this world) and now you people are carrying those treasures from place to place. (Sahih al-Bukhari, Volume 9, Book 87, Number 127)
Abu Burda reported on the authority of his father: Allah's Messenger sent me and Mu'adh to Yemen saying: Call people (to the path of righteousness) and give good tidings to the (people), and do not repel them, make things easy for them and do not make things difficult. I (Burda) said: Allah's Messenger, give us a religious verdict about two kinds of drinks which we prepare in Yemen. One is Bit' which is prepared from honey; it is a fermented Nabidh and is strong and turns into wine, and (the second is) Mizr which is prepared from millet and barley. Thereupon, Allah's Messenger, who had been gifted with the most eloquent and pithy expressions, said: I forbid you from every intoxicant that keeps you away from prayer. (Sahih Muslim, Book 023, Number 4961)
Narrated Abdullah ibn Amr ibn al-'As: I used to write everything which I heard from the Apostle of Allah. I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Apostle of Allah is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Apostle of Allah. He signalled with his finger to him mouth and said: write, by Him in Whose hand my soul lies, ONLY RIGHT COMES OUT FROM IT. (Sunan Abu Dawud, Volume 1, Book 25, Number 3639)
In light of such assertions, couldn’t Allah and his messenger refrain from using terminology which would call into question the supposed perfection of the Islamic deity? Couldn’t either of them have expressed themselves in such a way so as to avoid portraying the Muslim god as an imperfect and mutable being? (This assumes, of course, that Muhammad actually believed that his god was perfect. The fact is that Muhammad may have not believed this about Allah. The evidence seems to support that he didn’t.)
Secondly, we challenge Zawadi to find a verse which says that Yahweh is going to perfect his light in the same way his false prophet said about his god. Can he quote a verse which says Yahweh created mercy? He can’t since the Holy Bible doesn’t use such language to describe the one true God of all creation.
And notice the irony here. The Holy Bible, which Muslims claim is corrupted, avoids using language which demeans the glory and perfection of God, whereas the Quran and the sunna employ terminology which end up depicting Allah as an imperfect, mutable deity!
Thirdly, the Quran presupposes that the God I worship is the same God that Zawadi’s false prophet believed in:
Say (O Muhammad): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: "Bear witness that we are Muslims." S. 3:64
And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)." S. 29:46
Moreover, the Quran permits Muslim men to marry Christian women but forbids them from marrying disbelieving ones. It also permits Muslims to eat the food of Christians even though it says not to eat any food which does not have the name of Allah pronounced over it:
And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember. S. 2:221
Made lawful to you this day are At-Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith [i.e. His (Allah's), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers. S. 5:5
Eat not (O believers) of that (meat) on which Allah's Name has not been pronounced (at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allah). And certainly, the Shayatin (devils) do inspire their friends (from mankind) to dispute with you, and if you obey them [by making Al-Maytatah (a dead animal) legal by eating it], then you would indeed be Mushrikun (polytheists) [because they (devils and their friends) made lawful to you to eat that which Allah has made unlawful to eat and you obeyed them by considering it lawful to eat, and by doing so you worshipped them, and to worship others besides Allah is polytheism]. S. 6:121
O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allah. He judges between you. And Allah is All-Knowing, All-Wise. S. 60:10
In light of this, isn’t it obvious that Muhammad actually thought that he was worshiping the same God that I and other Christians worship and adore?
Thus, if I am serving a false god then this only proves that Muhammad was a liar and deceiver, a charlatan who tried to deceive the Jews and Christians into believing that not only was their God the only true Deity, but that he is also the same God whom Muhammad worshiped.
So much for Zawadi’s false analogy.
In conclusion, we want to once again thank Zawadi for helping us establish that Muhammad was a false prophet who didn’t know much about theology, philosophy or logic. This explains why Zawadi’s messenger ended up saying things about god that were so grossly mistaken that they have become a major source of embarrassment for Muhammadans like Zawadi.
I want to thank Jochen Katz for contributing a couple of ideas to this article.