Muhammad v/s Allah?

Allah PRAYS for Muhammed?

Allah praying for Prophets

We are told in the Quran that the Islamic deity prays for his followers, especially Muhammad:

“They are those on whom are the prayers (salawatun) from their Lord and mercy, and it is they who are the guided-ones.” (Q 2:157)

“He it is who prays (yu-sallee) for you and His angels too, to bring you forth out of the darkness into the light, for He is merciful to the believers.” (Q 33:43- Palmer)

“Verily, God and His angels pray (“yuṣallūna”) for the prophet. O ye who believe! pray for him (salloo) and salute him with a salutation!” (Q 33:56- Palmer)

The meaning of the word Sulla

Muslims pray 5 times a day and call it by the same word “salat”. Many English translations we find use “blessings” instead. But there is already a word for “blessings” in the Arabic which is: “barakah“. An Arabic speaker will know exactly what it means, the issue is not confusing to him!

Ibn Kathir gives the meaning of the word in the very first page of his Tafsir (to verse 1:7)!:

“The last Hadith used the word Salah `prayer’ in reference to reciting the Qur’an, (Al-Fatihah in this case) just as Allah said in another Ayah, (And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between.”

There is no doubt or controversy regarding the meaning of the word sulla for prayer, although I have heard some Muslims argue it. They merely need look up their own commentators and Hadith which repeatedly recommend believers to “send the Salat” upon their prophet. We mentioned all these hadith in the article on prayers to Muhammed (). Or look up the repeated mentions of Ibn Kathir in his commentary on 33:56 itself (just Google “ibn Kathir 33:56”), the evidence is overwhelming.

How do Muslims answer this?

The typical answer is to either state that same word in the same sentence has a different meaning when applied to Allah. We’ve shown that if this were the intent of the author, then he has committed a linguistic error.

Linguistic Analysis verse 33:56

In the sentence construction of surah 33:56 as well as 33:43 we observe the use of a single instance of: “yasaloona” as the activity of both Allah as well as the angels, with Mohammed as the common recipient. This is as close as one can get to a common activity being ascribed to both subjects. To restate it Allah and the angels cannot be said to be performing a different activity in that sentence construction, not only is there a common verb, there is a single instance of that verb. Has there been two instances of the common verb, the meaning and implication would still be the same eg: “allah prays and the angels pray”. The same word cannot have two different meaning in the same sentence. The very next sentence also has the same word with the same implied meaning, this time with humanity as the subject. Finally we see in these passages the presences of God, humans and angels on one side and Mohammed as the sole object. This is an aspect of worship. The presence of a human being as object of adoration is idolatory and the presence of God as one of the subjects makes it also a blasphemy.

What do the Hadith say?

The hadith admit that Allah does indeed pray. For example:

“Narrated Abu Umamah Al-Bahili: “Two men were mentioned before the Messenger of Allah (ﷺ). One of them a worshiper, and the other a scholar. So the Messenger of Allah (ﷺ) said: ‘The superiority of the scholar over the worshiper is like my superiority over the least of you.’ Then the Messenger of Allah (ﷺ) said: ‘Indeed Allah, His Angels, the inhabitants of the heavens and the earths – even the ant in his hole, even the fish – say Salat upon the one who teaches the people to do good.'” (Jami at-Tirmidhi 2685)

Two further hadith are as follows:

Abu Hurayra reported that the Messenger of Allah, (), said, “If anyone prays once on me, Allah will pray ten times on him.'” Graded “Sahih” (Al-Albani) Al-adab al-Mufrad 645 “

Anas ibn Malik reported that the Prophet (), said, “If anyone says the prayer on me once, Allah prays on him ten times and removes ten errors from him.” Graded “Sahih” (Al-Albani) Al-adab al-Mufrad 643

What do Islamic scholars say?

This is taken from the official website of the Kingdom of Jordan’s original Arabic translation of Ibn Kathir, as presented by Rob Christian, a native Arabic ex-Muslim YouTuber. It has seemingly been removed from other online English versions. This is what it says:

“The people of Israel said to Moses: “Does your Lord pray?” His Lord called him (saying) “O Moses, they asked you if your Lord prays. Say (to them) “Yes I do pray. And my angels (pray) upon my prophet and my messengers”, and Allah sent down on his messenger (the verse 33:56) “Allah and his angels pray…”

Muslims must pray for Muhammed

Why is the practice problematic?

The ubiquitous invocation that we have now become familiar with as a mark of all Muslims religious conversations Salla Allah alaihi wa sallam, which is usually translated into English as “peace and blessings of Allah be upon him (Muhammad)”.

Whatever the meaning of “salla” here, whether prayers, peace or blessings, the point is that the prayer is made mandatory, every time the name of Muhammed is mentioned throughout the day, as well as during the 5 times a day prayers. In the latter, Muhammed is addressed directly “peace and blessings be upon you O prophet”. So the problems are threefold:

1. No other individual is prayed for in this manner. Why does the holiest person need the most prayers?
2. There is expected intercession in return. This we address in a different section here itself. Among other things, this is the problem of bootstrapping. How does the neediest person also help you the most?
3. When you pray for someone, you pray to God for them, not to them and for them. So why is Muhammed addressed directly in the prayer that is meant for his blessing?

All this is concerning because it has the markings of the rituals of the cult of a human being, and this becomes idolatrous. No particular individual may be the focus of cultic prayer in monotheism, such a practise is unsupportable in religion which is defined by the focus upon God and the worship of him alone.

The Meaning of the Invocation for “Sulla”

You will have heard Muslims saying the “blessing” for their prophet each time his name is mentioned which in English would usually take the form of : “peace and Allah’s blessings be on him (pbuh)”. The Arabic version is

صلي الله عليه وسلم

This is transliterated as “Salla Allah alaihi wa sallam” (SAWS) and this actually has an important difference- the first word sulla, for which English translations tend to use “blessings” in Arabic which rather should read “prayers”. So Sulla Allah is literally “prayers of Allah” rather then “blessings of Allah”. Let’s analyze the Qur’anic verse it is based upon:

“Indeed, Allah and his angels pray for the Prophet, and His angels. O you who have believed, pray for him and ask peace.”– Surat Al- Ahzab 33:56

This is actually quite non- controversial for Arabic speakers, since they are not even using a different word here. “Sulla” is exactly the same word used for the 5 times a day prayer of Muslims worldwide “salat“. The word for “blessing” is different, it is “barakat“. Muslims are well aware of this because they use this when they employ the long form of the interpersonal greeting, in wishing God’s blessings upon another: “long version Assalamualaikum Warahmatullahi Wabarakatuh.”

(The second operative word in the verse and in the “pbuh” salutation is salam is a familiar word translated commonly as “peace”, but it too could be translated differently as any of peace/salutation/submission since they all have the same root s-l-m and so have to be interpreted in context. We shan’t stress on that in this particular section, but as we shall see it has important connotations when we analyze some other verses.)

The Imperative to “Send Prayers” – Hadith

The dominant opinion is that conferring prayers, peace, and blessings on the Prophet is mandatory based on this hadith:

“Abu Huraira narrated that the Messenger of Allah said: “May the man before whom I am mentioned — and he does not send Salah upon me — be humiliated. And may a man upon whom Ramadan enters and then passes, before he is forgiven, be humiliated. And may a man whose parents reached old age in his presence, and they were not a cause for his entrance to Paradise, be humiliated.” _— Jami’ at-Tirmidhi, Book 48, Hadith 176_, also documented by Ahmad ibn Hanbal

and: ‘Ali bin Abi Tālib narrated that the Messenger of Allah said: “The stingy person is the one before whom I am mentioned, and he does not send Salat upon me.”_— Jami’ at-Tirmidhi, Book 48, Hadith 177

Abu Hurairah narrated that : Allah’s Messenger said: “Whoever sends Salat upon me, Allah sends Salat upon him ten times.” (Jami` at-Tirmidhi 485 [sahih], Muslim 408, Dawud 1530 [sahih]; this is also repeated in another collection al-adab al-mufrad, graded sahih by al-Albani, narrated by Abu Hurayra and Anas ibn Malik in 643 and 645 respectively)

Narrated ‘Abdullah bin ‘Amr: that the Messenger of Allah said: “If you hear the Muadh-dhin then say as he says. Then send Salat upon me, because whoever sends Salat upon me, Allah will send Salat upon him ten times due to it. Then ask Allah that He gives me Al-Wasilah, because it is a place in Paradise which is not for anyone except for a slave from the slaves of Allah, and I hope that I am him. And whoever asks that I have Al-Wasilah, then (my) intercession will be made lawful for him.” (Tirmidhi Vol. 1, Book 46, Hadith 3614, graded sahih, Arabic ref: Bk. 49, Hadith 3974).

“Abdullah bin Mas’ud narrated that : Allah’s Messenger said: “The person closest to me on the Day of Judgement is the one who sent the most Salat upon me.” (Jami at-Tirmidhi 484)

We can see Muhammed insrtucting his followers to pray to him in their prayers:

“Narrated Shaqiq bin Salama: `Abdullah said, “Whenever we prayed behind the Prophet (ﷺ) we used to recite (in sitting) ‘Peace be on Gabriel, Michael, peace be on so and so. Once Allah’s Messenger (ﷺ) looked back at us and said, ‘Allah Himself is As-Salam (Peace), and if anyone of you prays then he should say, at-Tahiyatu li l-lahi wa ssalawatu wa t-taiyibat. As-salamu `alalika aiyuha n-Nabiyu wa rahmatu l-lahi wa barakatuh. Assalamu `alaina wa `ala `ibadi l-lahi s-salihin. (All the compliments, prayers and good things are due to Allah; peace be on you, O Prophet, and Allah’s mercy and blessings [be on you]. Peace be on us an on the pious subjects of Allah). (If you say that, it will reach all the subjects in the heaven and the earth). Ash-hadu al-la ilaha illa l-lah, wa ash-hadu anna Muhammadan `Abduhu wa Rasuluh. (I testify that there is no Deity [worthy of worship] but Allah, and I testify that Muhammad is His slave and His Apostle). (Bukhari 831)

and again in Muslim:

“Abdullah (b. Mas`ud) said: While observing prayer behind the Messenger of Allah (ﷺ) we used to recite: Peace be upon Allah, peace be upon so and so. One day the Messenger of Allah (ﷺ) said to us: Verily Allah is Himself Peace. When any one of you sits during the prayer, he should say: All services rendered by words, by acts of worship, and all good things are due to Allah. Peace be upon you, O Prophet, and Allah’s mercy and blessings. Peace be upon us and upon Allah’s upright servants, for when he says this it reaches every upright servant in the heavens and the earth. (And say further): I testify that there is no god but Allah and I testify that Muhammad is His servant and Messenger. Then he may choose any supplication which pleases him and offer it.” (Muslim 402a)

A slave is wretched if he does not send salat upon the prophet upon hearing his name even during his lifetime. This is the third part of a longer hadith:

“…Then he said, ‘Wretched is a slave who does not bless you when you are mentioned in his presence,’ and I said, ‘Amen.’”” (graded: sahih al-Albani al-Adab al- Mufrad 644,646)

Ibn Kathir recounts all these Hadith and more in his commentary on verse 33:56 (just Google Ibn Kathir 33:56 and it’ll come up), and he adds a few of his own recording such as:

Imam Ahmad, Abu Dawud and At-Tirmidhi reported the following Hadith and graded it Sahih; An-Nasa’i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs that Fadalah bin `Ubayd, may Allah be pleased with him, said: “The Messenger of Allah heard a man making supplication in his prayer when he had not praised Allah or said Salah upon the Prophet. The Messenger of Allah said: (This man is rushing.) Then he called him over and said, to him or to someone else, (When any one of you supplicates, let him start by praising and glorifying Allah, may He be exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.)”

When are the Prayers for Muhammed invoked?

The blessing for Muhammed is repeated several times a day in the life of a typical Muslim. It is invoked every time the name of or even reference to Muhammed is made, plus is mandatory during the daily prayers.

This is the structure of Muslims daily prayers: Essentially there are two components-

1. Reciting Quranic verses and
2. then saying the invocation (tashahhud)

It is allowed to adjoin some personal prayers on to these should they wish to. Regarding the verses, Surah Al fateha is said at each prayer and repeated 2,3, or 4 times depend on the time day. Along with that a shorter verse like al kaffirun/ al ikhlas/ an nas could be recited too. One or two “tashahhud” are recited, depending upon time of day and length of the prayer. “Tashahhud” is like a statement of faith, and is compulsory to say at each of the five daily prayers. Muslim prayers are considered at best deficient without this. It is based upon the following hadith:

“Ibn Mas’ud is reported to have said that the Messenger of God (peace be upon him) taught me tashahhud taking my hand within his palms, in the same way as he taught me the chapter of the Quran, and we also read it after his passing away.” (Muslim Bk.4 796-799)

This is how it is said as given in the popular islamqa website:

First Tashahhud

“All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger.” (al-Bukhaari, 831; Muslim, 402, Nasa’i 1162)

Second Tashahhud

“O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory. O Allaah, bless Muhammad and the family of Muhammad as You blessed Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory.” (al-Bukhaari, 3370, 6358; Muslim, 406).  

Then he should recite the following du’aa’:

“O Allaah, I seek refuge in You from the torment of Hell, and I seek refuge in You from the torment of the grave, and I seek refuge in You from the tribulation of the Dajjal, and I seek refuge in You from the trials of life and death, and I seek refuge in You from falling into sin and debt.” (al-Bukhaari, 833; Muslim, 588).

Then after that he may make du’aa’ as he likes, asking for good in this world and in the Hereafter. And if he recites some of the du’aa’s narrated in the Sunnah, that is better.

These are some Islamic websites that explain to Muslims how to pray:https://islamqa.info/en/answers/26889/tashahhud-in-a-two-rakah-prayer-what-to-say?fbclid=IwAR29SdWMSGER8wiZwQNeTiqOamq7_RB_onLxeey1n6A6Ciid1X2ycBDUg0I

and another place: https://www.milligazette.com/news/islamic-perspectives/10632-salaah-english-transliteration-and-translation-namaaz-meaning-prayer/?fbclid=IwAR1c2zfri_x2XMgv23HGL1PIZXX0La9uEws-zYKoDFabqTDpDGVOuutOUCs.

An Analysis of Muhammed’s Prayer Requirements

One hears on of two possible explanations for the prayer requirement “for” Muhammed:

“To ensure that he gets the “highest spot” in Heaven” (Wasilah, see hadith above).  

This seems problematic, for does this imply that if not for the trillions of prayers offered up incessantly he would get the lowest place in heaven? Or does it not mean that since he was, in return meant to be interceding for the entire Muslim nation, they should all get higher places than him, if it was prayers that determined places and his were the most powerful? Most pertinently, can it really be that the seating arrangement in Heaven is determined according to the volume of requests received from Earth? And who is being competed with, is it the other prophets? Why? Jesus is quite clear that this is not the case when he states “Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.” (Matthew 20:23) and that certainly seems to make more sense. One might still try to get around this my stating that the greatest person is likely to get the most prayers anyway, which again brings us to the question of why if he were the greatest that he would then need other’s prayers in the first place, and why ask for them at all. Would the time not be better spent on praying on those that do need them. The reason invariably circles back to what we discuss again below- the purpose of the prayers is to correctly dispose the mind of the one praying toward the person that is being prayed for.

A Mutually Beneficial Arrangement?- Pulling one’s self up by the Bootstraps

Is the practice no more than a mutually beneficial agreement- the believers lifting their prophet into Heaven, and in return the prophet interceding for them too? In this model, rather than praying to God that one’s self and others be saved, one prays instead that a certain index individual be saved, who solely charged with praying for everyone else. That’s theological “bootstrapping”. Even Roman Catholic Christians are never meant to pray “for” Mother Mary. In Christianity one prays for the salvation of others in general, and near and dear ones in particular, as does one also ask others for their prayers too. Traditional Christians like the Orthodox and Catholics also ask the angels and saints in Heaven to pray for them. They might also pray for those souls in the place of waiting and purification called Purgatory, that their time of waiting might be expedited.

It is hard to see how the recipient of subject prayers is likely to draw any spiritual benefit from them, for surely no one person could possibly require such prayers of almost infinite volume. It is much more likely that the recipient of those intercessory prayers derives no other benefit other than that by them, it is ensured that the believer mind is correctly disposed toward him, which is that he is given the appropriate elevation. The repeated banal invocation would serve this purpose extremely well. The adulatory prayers that we related above would corroborate this point of view.

To try and model this form of prayer, we have the following possibilities: either all of the Muslims nation is praying for one person to be taken into Heaven because if he isn’t, then he obviously cannot facilitate anyone else going into Heaven. This raises two questions- why are Muslims required to intercede for their own prophet? The Qur’an by no means states that Muhammed requires anyone’s interceding on his behalf. If we look at the hadith, Muhammed is the only person in the Universe that has an intercessory role, as we see here How to Go to Islamic Heaven. That simply needs to be discarded as an option. How can someone with the greatest need of intercession also be the greatest interceder, those are contraries, anyway. There is a reason that neither the Qur’an nor the hadith request that Muhammed is interceded for, it would be ab obvious absurdity.

Conclusion- “Reprogramming”

This banally repetitive invocation cannot serve any other purpose than programming. It is rather ironic that the Chinese use exactly the same techniques to foster “love” for the PPP leaders in the “re-education” camps where dissenters against the regime get relocated. Every cult has its mantras, but for a Divine cult it would be a reasonable expectation that the chief mantra had as its subject the divinity, rather than a human figure. That is precisely where the Islamic mantra fails- not that it is a mantra, but that it is misdirected.

Surrender to and Obey Mohammed

Surrender and Submit to Mohammed

“And when the believers saw the companies, they said, “This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.” And it increased them only in faith and acceptance (tasliman).” (Q 33:22)

“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace (tasliman) (Q 33:56)

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit (wayusallimū)  in [full, willing submission (taslīman).” (Q 4:65)

Obey Mohammed to go to Heaven

“Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them.” (Q 4:80)

“Those who swear fealty to thee swear fealty in truth to God; God’s hand is over their hands. Then whosoever breaks his oath breaks it but to his own hurt; and whoso fulfils his covenant made with God, God will give him a mighty wage.” (Q 48:10)

“O believers, obey God and His Messenger, and do not turn away from Him, even as you are listening” (Q8:20)

 O you who have believed, respond to Allah and to the Messenger when he calls you (daʿākum– he calls you) to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered. (Q 8:24)

Those are God’s bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph. But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement. (Q 4:13,14)

O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue. (Q 4:59)

Whosoever obeys God, and the Messenger — they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they! (Q 4:69)

Plus Q8: 27, 9:80, 9:62-63

and the hadith state:

“Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “All my followers will enter Paradise except those who refuse.” They said, “O Allah’s Messenger (ﷺ)! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).” (Bukhari 7280)

Obey Muhammed for the Forgiveness of Sins

Muhammad is to be obeyed and needs to pray for you in order that you be forgiven:

“We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-hmareturning, Most Merciful.” (Q 4:64)

He will forgive “some” of your sins in return for obedience:

“O our people, answer God’s summoner, and believe in Him, and He will forgive you some of your sins, and protect you from a painful chastisement. (Q 46:31)

Muhammad is told to ask for the forgiveness of believer’s sins in other places like Q 47:19

Love Mohammed above all else    

“Allah Almighty said, ‘Say, if your fathers and sons and your brethren and your wives and your kinsfolk and the wealth you have acquired and the trade whose dullness you fear and the dwellings which you love are dearer to you than Allah and His Messenger and striving in His cause, then wait until Allah brings about His judgment; and Allah guides not the disobedient people” (Q 9:24)

Narrated Abu Huraira: “Allah’s Apostle said, “By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children.” (Sahih Bukhari 14)

Narrated Anas: The Prophet said “None of you will have faith till he loves me more than his father, his children and all mankind.”(Sahih Bukhari 15)

When love for Allah is spoken of, it is much more subdued:

“And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.”(Q 2:165)

You can remember God as much as your father, or optionally, some more;

“And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly….” (Q 2:200)

If Muhammed were truly following Allah’s commands, he should have taught to love those commands above all else, not commanded to love his prophet above all else! This command to love the leader in exclusion of all else is the definitive mark of a cult. It doesn’t end here, for Muslims also have to constantly “pray upon” Mohammed and depend upon his intercession for entry into Heaven. Many verses and Hadith can be quoted in this regard.

There is not a single scrap of any prophet of God commanding to love them above all else, or rely upon their intercession. For the love of a creature above all else is the definition of idolatry, nor can idolatry have a better definition than this. Does the Shema not say “you shall love the love your God with all your heart. with all your soul and with all your strength”? There is not mention of “and love Moses above all else” Of course not!

Not just that, even the Heaven of Islam is idolatry. Those idols which tempted you away from God on Earth, now fulfil you in Heaven. Heaven is where you fulfil the earthly desire for idols (we’re talking about the sensual pleasures)

The simple definition of Idolatry is that which occurs when the mind desires that which is not God. This theology- to desire to serve God on Earth temporarily in order to not have to serve him eternally, is shared with Jehovah’s Witnesses.

as Jesus said, said ““No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)

“…We were with the Prophet when he was holding the hand of ‘Umar ibn al-Khattaab. ‘Umar said to him: “O Messenger of Allaah, you are dearer to me than everything except my own self.” The Prophet said: “No, by the One in Whose hand is my soul, not until I am dearer to you than your own self.” ‘Umar said to him: “Now, by Allaah, you are dearer to me than my own self.” The Prophet said: “Now (you are a true believer), O ‘Umar.”…” (Bukhari 6257)

Muhammed’s Intercession is required for Salvation

(Repeated in the contradictions)

In the Qur’an:

These Qur’anic verses clearly attest to the Mohammed being able to intercede for Muslims:

“On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him (Q 20:109)

No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, ‘what is it that your Lord commanded?’ they will say, ‘That which is true and just; and He is the Most High Most Great’.”34:23 YA,

10:3 YA “The unbelievers say: ‘This man is a skilled enchanter.’ Yet your Lord is God…None has the power to intercede for you, except him who has received his sanction.”

These Quranic verses contradict the above:

“You have no guardian or intercessor besides Him (Allah), will you not take heed?” (Q 32:4)

“Give this warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord: except for Him they will have no protector nor intercessor: that they may guard (against evil)” (Q 6:51)

“(It will be) the Day when no soul shall have power (to do) aught for another: For the command, that Day, will be (wholly) with Allah (Q82:19)

“Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], “We only worship them that they may bring us nearer to Allah in position.” Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.” (Q39:3)

Muhammed Omniscient?

They will excuse themselves to you, when you return to them. Say: ‘Do not excuse yourselves; we will not believe you. God has already told us tidings of you. God will surely see your work, and His Messenger, then you will be returned to Him who knows the unseen and the visible, and He will tell you what you were doing.’” (Q9:94)

The Prophet is nearer to the believers than their selves; his wives are their mothers. Those who are bound by blood are nearer to one another in the Book of God than the believers and the emigrants; nevertheless you should act towards your friends honourably; that stands inscribed in the Book. (Q 33:6)

Muhammed needs to be Appeased like the Deity

They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him (yur’ḍūhu 3^rd person masc. sing.) if they are believers.” (Q 9:62)

Muhammed will reward you from his Bounty like a Deity

 If only they had been content with what Allah and His Messenger gave them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!” (Q 9:59)

They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. (Q9:74- Yusuf Ali)

Here is seems that while God sends raid, Muhammed and God both co-operate in making the vegetation grow:

“And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe.” (Q 6:99)

Mohammed’s deity-like Attributes and Names

INDEED, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs – upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.” (9:128)

The words raoof raheemun appear only five other times, and always in relation to the Islamic deity:

God has pardoned the prophet and the emigrants and the supporters that followed him in the darkest moment, even though the hearts of some of them nearly deviated, but then He pardoned them. He is towards them Kind, Compassionate. S. 9:117 QRT

All this is from God ‘s favour upon you and His mercy. God is Kind, Compassionate. S. 24:20 QRT – cf. Q. 16:7, 47; 59:10

“… the objectification of Muhammad reaches its peak in Surah 9, which is indubitably one of the latest Madinan surahs. It repeatedly refers to ‘Allah and His Messenger’ (9.1, 3, 7, 16, 24, 29 etc.) and the penultimate ayah (9.128) describes the Messenger as ‘all-pitying all-merciful’, qualities which are elsewhere ascribed to Allah.” (Neal Robinson, Discovering the Qur’an: A Contemporary Approach to a Veiled Text, 2^nd edition, [Georgetown University Press, Washington, D.C. 2003], p. 244)

“Allah’s Apostle: the Lord of the Muslims, Leader of the Allah Fearing, Messenger of the Lord of the Worlds, the Peerless and Unequalled.” Sahih Bukhari 1:2:14

Analysing another verse Q 48:9, we can see that the mention of Muhammed is immediately followed by a train of praises and adulatory terms. Arabic grammar rules state that adjectives are attributable to the last mentioned person in a sentence. Even Muslim commentators struggle to explain this vessel and play down the role of Muhammed in it:

“that you may believe in God and His Messenger and honour (watuʿazzirūhu –  وَتُعَزِّرُوهُ only 3 occ.) Him, and reverence (1 occurrence-watuwaqqirūhu– وَتُوَقِّرُوهُ ) Him, and that you may give Him glory (watusabbiḥūhu –وَتُسَبِّحُوهُ, several occ.) at the dawn and in the evening.” (Q 48:9)

Only Muhammed may interrupt your prayers

When a Muslim is engaged in the prayer (salat), it is forbidden for him to respond to people who try to speak to him while he is praying until he is finished. However, from the following Hadiths you will see that Muhammad wanted to be an exception to the rule. He tells Muslims that even if they are performing salat to Allah, they must respond to him (Muhammad) if he calls them. He invokes Qur’an 8:24 to prove his case:

Narrated Abu Said Al-Mualla: While I was praying, the Prophet passed by and called me, but I did not go to him till I had finished my prayer. When I went to him, he said, “What prevented you from coming?” I said, “I was praying.” He said, “Didn’t Allah say” “O you who believes Give your response to Allah (by obeying Him) and to His Apostle.”(8.24)…” Sahih al-Bukhari 4703 Book 65, Hadith 225 Volume 6. Book 60. Number 226

Do not leave Muhammed’s presence without permission

“Those only are believers, who believe in God and His Messenger and who, when they are with him upon a common matter, go not away until they ask his leave. Surely those who ask thy leave — those are they that believe in God and His Messenger; so, when they ask thy leave for some affair of their own, give leave to whom thou wilt of them, and ask God’s forgiveness for them; surely God is All-forgiving, All-compassionate.” (Q 24:62)

Muhammad owns the World

This wins first prize: “While we were in the Mosque, the Prophet came out and said, “Let us go to the Jews” We went out till we reached Bait-ul-Midras. He said to them, “If you embrace Islam, you will be safe. You should know that the earth belongs to Allah and His Apostle, and I want to expel you from this land. So, if anyone amongst you owns some property, he is permitted to sell it, otherwise you should know that the Earth belongs to Allah and His Apostle.” (Bukhari 3167)

Muhammed Encouraged the Cult of his Person

Anas b. Malik (Allah be pleased wish him) reported that Allah’s Messenger came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side. He then gave (these hair) to the people. (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (Allah be pleased with her). And in the narration of Abu Kuraib (the words are):” He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha.” Allah’s Messenger threw stones at Jamrat al-‘Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him. When Allah’s Messenger had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.

Narrated Abu Juhaifa: I came to the Prophet while he was inside a red leather tent, and I saw Bilal taking the remaining water of the ablution of the Prophet, and the people were taking of that water impatiently and rubbing it on their faces; and whoever could not get anything of it, would share the moisture of the hand of his companion (and then rub it on his face). (Bukhari 376 and also 5859)