An Introduction to Real Islam and Jihad (Part 4/15)

[Readers, please note: the original author of this ‘Book’ sent me the draft
for a review and commentary. Having carefully reviewed and having made some
minor corrections/alterations of the draft , I felt compelled to circulate
this basic book on ‘Real Islam’ in the Internet, so that anyone who is
interested in ‘Real Islam’ and Islamic Terrorism may benefit from its rich
content. The original author prefers to remain anonymous at this stage,
until possibly when a publisher agrees to publish this book at an
appropriate time. Due to its prolix nature, I have divided this ’Book’ into
15 parts. This is part 4/15; the remaining parts will be posted as they
become available. Please feel free to comment on this ‘Book.’ All comments
should be sent to abul88@.... Happy reading—Abul Kasem, the
reviewer.]

Chapter 7

ACTIONS, Speaking even Louder than the Words

Now, from the Muslim perspective using their own writings, let us
examine some additional actions that Muhammad ordered from 1 A.H. up to 6
A.H. There are more incidents we could reference, but for the sake of time
and space we have to limit the amount of detailed information. This material
is presented to facilitate honest evaluation and judgment of Muhammad
himself, because it is only by his actions that he can and should be judged.

While reading the incidents below, we should continue to ask ourselves if real
Islam, i.e. Muhammad’s Islam, allows aggressive violence and terrorism. The
following 12 events and incidents (occurring in the last few years of Muhammad’s
life) will be examined:
1) The killing of Abu Afak
2) The killing of Asma Marwan
3) Attack upon the Banu Qaynuqa Jews
4) The killing of Kab Ashraf
5) The killing of Ibn Sunayna.
6) Attack against the Banu Nadir Jews
7) The killing of the Shepherd
8) Massacre of the Banu Qurayza Jews
9) The torture killing of Kinana
10) The killing of a slave Wife and Mother
11) The slaying of an old woman from Banu Fazara
12) The killing of Abdullah Khatal and his Daughter
13) The attack upon Tabuk


INCIDENT # 1 – The Murder of Abu Afak
This occurred around 2 A.H. In this incident Muhammad requested his
men to kill an old Jewish man named Abu Afak. Abu Afak was 120 years old. He
was a man with much experience and became alarmed and concerned observing
Muhammad and his followers activities soon upon their arrival at Medina. Abu
Afak spoke out and urged his fellow Medinans to question Muhammad. Below are
the details from Muslim sources.


From "The Life of Muhammad, op cit., page 675,
SALIM B. UMAYR'S EXPEDITION TO KILL ABU AFAK
Abu Afak was one of the Ubayda clan. He showed his disaffection when the
apostle killed al-Harith b. Suwayd b. Samit and said:
"Long have I lived but never have I seen
An assembly or collection of people
More faithful to their undertaking
And their allies when called upon
Than the sons of Qayla when they assembled,
Men who overthrew mountains and never submitted,
A rider who came to them split them in two (saying)
"Permitted", "Forbidden", of all sorts of things.
Had you believed in glory or kingship
You would have followed Tubba

[NOTE: the Tubba was a ruler from Yemen who invaded that part of what is
present Saudi Arabia: the Qaylites resisted him]

The apostle said, "Who will deal with this rascal for me?" Whereupon
Salim b. Umayr, brother of B. Amr b. Auf, one of the "weepers", went forth
and killed him. Umama Muzayriya said concerning that:
You gave the lie to God's religion and the man Ahmad! [Muhammad]
By him who was your father, evil is the son he produced!
A "hanif" gave you a thrust in the night saying
"Take that Abu Afak in spite of your age!"
Though I knew whether it was man or jinn
Who slew you in the dead of night (I would say naught).
Additional information is found in the Kitab al-Tabaqat al-Kabir, (Book
of the Major Classes) by Ibn Sa'd, Volume 2, [20], page 32.

Then occurred the "sariyyah" [raid] of Salim Ibn Umayr al-Amri against
Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the
twentieth month from the hijrah [immigration from Mecca to Medina in 622
AD], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was
an old man who had attained the age of one hundred and twenty years. He was
a Jew, and used to instigate the people against the Apostle of Allah, and
composed (satirical) verses [about Muhammad].
Salim Ibn Umayr who was one of the great weepers and who had
participated in Badr, said, "I take a vow that I shall either kill Abu Afak
or die before him. He waited for an opportunity until a hot night came, and
Abu Afak slept in an open place. Salim Ibn Umayr knew it, so he placed the
sword on his liver and pressed it till it reached his bed. The enemy of
Allah screamed and the people who were his followers, rushed to him, took
him to his house and interred him.


From a contemporary Muslim scholar - Ali Dashti's "23 Years: A Study of
the Prophetic Career of Mohammad", [21], page 100:
"Abu Afak, a man of great age (reputedly 120 years) was killed because
he had lampooned Mohammad. The deed was done by Salem b. Omayr at the behest
of the Prophet, who had asked, "Who will deal with this rascal for me?" The
killing of such an old man moved a poetess, Asma bt. Marwan, to compose
disrespectful verses about the Prophet, and she too was assassinated."

Prior to listing all of the assassinations Muhammad had ordered, Ali
Dashti writes on page 97:
"Thus Islam was gradually transformed from a purely spiritual mission into a
militant and punitive organization whose progress depended on booty from
raids and revenue from the zakat tax."


Here an aged man was apparently killed upon Muhammad's command. He was no
apparent physical threat to Muhammad, and he did not urge people to commit
violent acts against Muhammad or his followers. There was no discussion with
Jewish leaders, no dialogue with Abu Afak, simply an apparent outright
killing of one of Muhammad's weak and defenseless critics. The aged Abu Afak
urged the people who lived in Medina to doubt and question Muhammad’s words
and acts. Muhammad's sayings probably seemed strange and dictatorial to the
old man, and he chided the Arabs that put their faith in Muhammad with
satirical verses. Muhammad heard of this and viewed the 120-year-old man as
a threat to his credibility, not to his life. Nowhere does it say that Abu
Afak urged his fellow Arabs to attack or harm Muhammad. Yet, for creatively
speaking his mind for the benefit of his friends, this man was killed.
Further understanding can be gleaned from the last statement in Umama b.
Muzayriya's verse: "Though I knew whether it was man or jinn …Who slew you
in the dead of night (I would say naught)."


This statement displays that Muhammad’s henchmen knew exactly what they
were doing. They knew it was cold-blooded murder that they were committing
upon Muhammad's request. They also intended to keep it a secret, to hide
their deeds from the populace at large, which is why Umama said he wouldn't
reveal who murdered Abu Afak.



INCIDENT # 2 – The Murder of Asma bt. Marwan
This incident immediately followed the murder of Abu Afak around 2 A.H.
The incident involves Muhammad's request for his men to murder a woman named
Asma bt. Marwan.

(Quoting from Guillaume, op cit, pages 675, 676,
UMAYR B. ADIYY'S JOURNEY TO KILL ASMA BT. MARWAN
"She was of B. Umayya b. Zayd. When Abu Afak had been killed she
displayed disaffection. Abdullah b. al-Harith b. Al-Fudayl from his father
said that she was married to a man of B. Khatma called Yazid b. Zayd.
Blaming Islam and its followers she said:
"I despise B. Malik and al-Nabit
and Auf and B. al-Khazraj.
You obey a stranger who is none of yours,
One not of Murad or Madhhij. [Note: Two tribes of Yamani origin]
Do you expect good from him after the killing of your chiefs
Like a hungry man waiting for a cook's broth?
Is there no man of pride who would attack him by surprise
And cut off the hopes of those who expect aught from him?"
Hassan b. Thabit answered her:
"Banu Wa'il and B. Waqif and Khatma
Are inferior to B. al-Khazraj.
When she called for folly woe to her in her weeping,
For death is coming.
She stirred up a man of glorious origin,
Noble in his going out and in his coming in.
Before midnight he dyed her in her blood
And incurred no guilt thereby."

When the apostle heard what she had said, he said, "Who will rid me of
Marwan's daughter?" Umayr b. Adiy al-Khatmi who was with him heard him, and
that very night he went to her house and killed her. In the morning he came
to the apostle and told him what he had done and he [Muhammad] said, "You
have helped God and His apostle, O Umayr!" When he asked if he would have to
bear any evil consequences the apostle said, "Two goats won't butt their
heads about her", so Umayr went back to his people.

Now, there was a great commotion among B. Khatma that day about the
affair of bint [girl] Marwan. She had five sons, and when Umayr went to them
from the apostle he said, "I have killed bint Marwan, O sons of Khatma.
Withstand me if you can; don't keep me waiting." That was the first day
Islam became powerful among B. Khatma; before that those who were Muslims
concealed the fact. The first of them to accept Islam was Umayr b. Adiy who
was called the "Reader", and Abdullah b. Aus and Khuzayma b. Thabit. The day
after Bint Marwan was killed the men of B. Khatma became Muslims because
they saw the power of Islam."


And from Ibn Sa'd's, "Kitab Al-Tabaqat Al-Kabir" [op cit] volume 2, page 31:
"SARIYYAH OF UMAYR IBN ADI"
Then (occurred) the sariyyah of Umayr ibn adi Ibn Kharashah al-Khatmi
against Asma Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had
remained from the month of Ramadan, in the beginning of the nineteenth month
from the hijrah of the apostle of Allah. Asma was the wife of Yazid Ibn Zayd
Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and
instigate the (people) against him. She even composed verses. Umayr Ibn Adi
came to her in the night and entered her house. Her children were sleeping
around her. There was one whom she was suckling. He searched her with his
hand because he was blind, and separated the child from her. He thrust his
sword in her chest till it pierced up to her back. Then he offered the
morning prayers with the prophet at al-Medina. The apostle of Allah said to
him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there
something more for me to do?" He [Muhammad] said: "No two goats will butt
together about her. This was the word that was first heard from the apostle
of Allah. The apostle of Allah called him Umayr, "basir" (the seeing).


Now, to sum this up and put it in perspective; Muhammad had al-Harith
b. Suwayd b. Samit killed. This upset Abu Afak, so he spoke out against it.
So, likewise, Muhammad had Abu Afak eliminated. This offended Asma bt.
Marwan, and she spoke out against that deed she deemed evil. She encouraged
her fellow tribesmen to take action against Muhammad. When Muhammad heard of
what she had said, he had her killed also.


Further note: Hassan b. Thabit’s poem as a response to her: "Before
midnight he dyed her in her blood and incurred no guilt thereby." Even here
his closest followers were fully aware of Muhammad’s methods and understood
that murder was allowed for Islam. There is nothing to refute that they had
been murdering people all along, and Thabit rightly knew the she would be on
Muhammad’s hit list quite shortly. And, true to form, Muhammad dispatched
his followers to kill her.


Now, at first glance, this order to kill Asma might seem justifiable to
some. Asma was calling for someone to kill Muhammad. But then, after all, he
had been murdering her friends. But from Muhammad’s viewpoint it is
understandable that he might be troubled by her call. It is obvious that
peaceful folks who are no threat to their neighbors normally have no reason
to fear, but Muhammad’s followers were practicing a hard-ball form of
religion with no room for dissent or opposition. Today, gang leaders,
organized mobsters, drug cartels, and other criminal elements are similarly
upset by those who expose and speak out against their murderous activities.


So, let's look deeper at the event and examine the context of Asma's
relationship to her tribe.

1) First, Asma has seen Muhammad in action. She had personal knowledge of
several apparent cold-blooded murders. Of course, it seems reasonable by
western standards that she should speak out against them.
2) Second, her tribe was not under Muhammad's rule. Perhaps they had a
treaty with Muhammad, perhaps not. Either way, this woman was apparently
free by local laws and norms to speak her mind. If a treaty existed, and she
was out of line, Muhammad could have complained to her tribe's leaders, and
they could have commanded her to be silent or dealt with the situation.
3) What's more noteworthy about this event is that after she was murdered,
Muhammad said, "Two goats won't butt their head about her", meaning no one
will care about her death. Obviously at a minimum her children, her family,
and her friends felt differently, but that did not register as important to
Muhammad any more than the value of her life as an unbeliever. Also note,
that there were already people from her tribe who had become Muslims.
Certainly these people were not going to listen to her.

The point is: if no one of significance really cared about her being murdered,
then no one really cared about what she had to say. Her people also knew about
Muhammad having had Abu Afak murdered, and they didn't care about that either.
In that light, it seems unlikely anyone take her seriously enough to listen and
respond to her urgings to murder Muhammad, who was the leader of a powerful
group of people. None of her own people were willing to put their lives on the
line for her words. Although her stand seemed justified and principled, it had
insufficient local support, which Muhammad perceived.

The bottom line is that Asma bt. Marwan was not a legitimate threat to
Muhammad. She didn't scare him, she was not the leader of her tribe, and she
had little or no influence. She was little more than a nuisance to him. Yet
Muhammad had her murdered, again, in premeditated cold blood. Were Asma and
Abu Afak murdered simply because they rejected Muhammad, or were their
deaths meant to serve as examples in order to dissuade other would be
critics? In our day, what would a society based on law and individual rights
call an organized group of people who murder civilians that sleep for the
reasons and purposes outlined?


INCIDENT # 3 – Muhammad’s Conflict with and Attack upon the Jews of Banu
Qaynuqa

Shortly after Muhammad arrived at Medina he had conflict with the Jews.
There were a number of large and small tribes of Jews in and around Medina.
The Banu Qaynuqa Jews were one of the larger tribes. Muhammad desperately
wanted the Jews to believe in him, but almost all the Jews refused. The more
learned Jews perceived immediately that Muhammad’s claim of being a prophet
did not jibe with their traditions and earlier teachings of the prophets,
and they quickly rejected him. Their rejection undermined Muhammad’s
credibility because they had the "Scriptures", i.e. Torah or Old Testament.
Thus, they were a threat to Muhammad and the theology he was in the process
of establishing. From early on, there were very ill feelings between the
Jews and Muhammad. As Muhammad’s power grew he began to confront the Jews.


Tabari places this incident with the Banu Qaynuqa as occurring in 2 AH.
To set the stage, we will start with a quote from the esteemed collection
of Hadith by Imam Muslim. The name "Abu’l-Qasim" is another of Muhammad’s
names.

Sahih Muslim, op cit, Book 019, Number 4363: [NOTE: words in parenthesis are
from the translator – Ahmad Sidiqqi].
It has been narrated on the authority of Abu Huraira who said: We were
(sitting) in the mosque when the Messenger of Allah came to us and said:
(Let us) go to the Jews. We went out with him until we came to them. The
Messenger of Allah (may peace be upon him) stood up and called out to them
(saying): O ye assembly of Jews, accept Islam (and) you will be safe. They
said: Abu'l-Qasim, you have communicated (God's Message to us). The
Messenger of Allah said: I want this (i. e. you should admit that God's
Message has been communicated to you), accept Islam and you would be safe.
They said: Abu'l-Qasim, you have communicated (Allah's Message). The
Messenger of Allah said: I want this... - He said to them (the same words)
the third time (and on getting the same reply) he added: You should know
that the earth belongs to Allah and His Apostle, and I wish that I should
expel you from this land Those of you who have any property with them should
sell it, otherwise they should know that the earth belongs to Allah and His
Apostle (and they may have to go away leaving everything behind).

Muhammad wanted them to submit to him. Note that the Jews rejected him
and then how he threatened them: O ye assembly of Jews, accept Islam (and)
you will be safe …

Notice how Muhammad’s declaration – "You should know that the earth
belongs to Allah and His Apostle," So, now Muhammad believed he co-owned the
entire world with God. Some might say that his ego had already gotten the
better of him. Also note that his intentions were well known with them –
“You should know that the earth belongs to Allah and His Apostle, and I wish
that I should expel you from this land.” The enmity between them had grown
and Muhammad was looking for a way to rid himself of those disbelieving Jews
that he considered a threat to his credibility.

The Banu Qaynuqa Jews were primarily goldsmiths, tradesman, and
craftsman. They were on his bad side and he waited for an opportunity to
deal with them. He did not have to wait long. His opportunity arose
following a problem between some Muslims and Jews. There are a lot of
details surrounding this incident, but for length’s sake we will limit our
presentation. This incident is in and of itself a worthy subject for a
separate in-depth investigation. However, what is important here is to
display yet another facet of Muhammad’s inclination to violence. Even at
this stage of his ascent to power, attacking and killing numerous innocent
people seems well within his character. In the eyes of the devout then and
now, those that opposed or disagreed with Muhammad also opposed and
disagreed with God, and thus faced God’s wrath, expressed through Muhammad.



The entire set of details is not presented, save only those that
pertain to the point. However, the source references from which those
interested may look them up for study are; Sahih Muslim #4363 (cited above),
Guillaume, page 260, 364, 365, Ibn Sa’d, volume 2, page 32



The summary of the incident:
Muhammad and the Qaynuqa were at odds. They had rejected Muhammad and
resisted his demand that they acknowledge his prophethood. Instead, they
made fun of him and vexed him. They treated him as some false, ridiculous,
egotistical man who claimed greatness and prophethood. Naturally, Muhammad
could not long tolerate them.


After Muhammad’s victory at Badr, he called the Qaynuqa Jews together
and insisted that they acknowledge his prophethood, or, they would end up
like the defeated Meccans (see the Sahih Muslim quote above). The Jews
refused him, and stated they were ready to fight him if that was what he
wanted. Muhammad received a "revelation" concerning the Jews – Sura 3: 12,
13.


Shortly thereafter, an incident occurred in a market place. A Qaynuqa
Jew played a bad joke upon a Muslim lady leading to her humiliation. Her
male companion killed the Jew. His friends in turn killed the Muslim man.
This led to a confrontation between Muhammad and the Qaynuqa. Muhammad made
no attempt to work things out with the Jews. Rather he received a visitation
from a spirit named "Gabriel" – the same spirit that visited him for the
first time in a cave (which caused Muhammad to attempt suicide). During this
visitation, Gabriel gave Muhammad a revelation. The details come from the
"Kitab al Tabaqat al Kabir", op cit, vol 2, page 32:
Then occurred the ghazwah of the Apostle of Allah against the Banu Qaynuqa
on Saturday, in the middle of Shawwal, after the commencement of the
twentieth month from the hijrah. These people were Jews and allies of Abd
Allah Ibn Ubayyi Ibn Salul. They were the bravest of Jews, and were
goldsmiths. They had entered into a pact with the Prophet. When the battle
of Badr took place they transgressed and showed jealousy and violated the
pact and the covenant. Thereupon Allah the Blessed and the High revealed to
His Prophet: "And if thou fears treachery from any folk, then throw back to
them (their treaty) fairly. Lo! Allah loves not the treacherous". [Sura
8:58] The Apostle of Allah had said: ‘I fear the Banu Quynuqa’ but after
this verse it is stated that he marched against them.


Now Muhammad had the pretext to attack the Qaynuqa (the altercation in
the market place), and Allah’s permission to attack them. He didn’t feel the
need to work out the problems with the Jews; rather he moved to rid himself
of them. Muhammad besieged them for about fifteen days; then the Qaynuqa
Jews surrendered. Another additional key piece of information is provided by
Ibn Sa’d:
They shut themselves up in their fortress, so he (Prophet) strongly
besieged them, till Allah cast fear in their hearts. They submitted to the
orders of the Apostle of Allah, that their property would be for the Prophet
while they would take their women and children with them. Then under his
orders their hands were tied behind their backs. The Apostle of Allah
appointed al-Mudhir Ibn Qadamah al-Slimi, of the Banu al-Silm, the tribe of
Sa’d Ibn Khaythamah to tie their hands behind their backs. Abd Allah Ibn
Ubayyi had a talk with the Apostle of Allah about them and entreated him (to
release them). Thereupon he (Prophet) said: Leave them, may Allah curse them
and curse him who is with them! He abandoned the idea of their killing and
ordered them to be banished from Madinah.

Another critical set of details, relative to my argument is provided from
Guillaume, pages 363, 364:
My father Ishaq b. Yasar told me from Ubada - …"when the B. Qaynuqa
fought the apostle Abdullah b. Ubayy espoused their cause and defended them,
and Ubada Samit who was one of the B. Auf, who had the same alliance with
them as had Abdullah, went to the apostle and renounced all responsibility
for them in favor of God and the apostle, saying, "O apostle of God, I take
God and His apostle and the believers as my friends, and I renounce my
agreement and friendship with these unbelievers.: Concerning him and
Abdullah b. Ubayy, this passage from the chapter of the Table came down [2 –
Sura 5:51] "O you who believe, take not Jews and Christians as friends.
They are friends of one another. Who of you takes them as friends is one of
them. God will not guild the unjust people. You can see those in whose heart
there is sickness, i.e. Abdullah b. Ubayy when he said, "I fear a change of
circumstances." Acting hastily in regard to them they say we fear that
change of circumstances may overtake us. Peradventure God will bring victory
or an act from Him so that they will be sorry for their secret thought, and
those who believe will say, "Are these those who swore by God their most
binding oath?" [that they were with you], as far as God’s words, "Verily God
and His apostle are your friends, and those who believe, who perform prayer,
give alms and bow in homage," mentioning Ubada taking God and His apostle
and the believers as friends, and renouncing his agreement and friendship
with the B. Qaynuqa…



There are a number of issues to be dealt with in relation to this
incident. As a side note it is interesting to look at the "pact/treaty" that
the Muslim writers claim to have existed between the various Jewish tribes
and Muhammad. An analysis of this so-called "Charter of Medina", or
"treaty", done by A. Wensinch, "Muhammad and the Jews of Medina", [24], page
70, reveals that this "treaty" was really more of an edict issued by
Muhammad upon the Jews, rather than what might today be considered a
"treaty". Muhammad laid a burden of regulation upon the Jews, which they had
to accommodate, and with which they were apparently in full compliance. What
is important is that Muhammad was at odds with the Jews because they had
rejected him, and after his victory at Badr, Muhammad now felt confident
that he could threaten, and then move against them, despite the earlier
assurances in the Charter made at a time when Muhammad’s forces were less
dominant.



Accordingly, now occurred one of the more questionable and ugly actions
committed by Muhammad against the Jews. The Jews shut themselves up in their
fortress, then succumbed to the siege and submitted to the orders of the
Apostle of Allah and agreed that their property would be for the Prophet
while they would take their women and children with them. They were
undoubtedly unhappy with both the earlier terms and the new surrender terms
issued, but they resigned themselves to continue to follow the dictates of
this powerful man and his forces.

The Jews surrendered to Muhammad expecting to be expelled, taking their families
with them. However, as they surrendered, Muhammad ordered that their hands be
tied behind their backs. Muhammad was preparing to massacre the males! It seems
that they surrendered expecting acceptable terms, but now, when they were
defenceless, Muhammad tied them up in preparation for a wholesale slaughter.
Then, an interesting exchange takes place, which seems a further blot on
Muhammad’s record. A pagan (Abd Allah ibn Ubayy, a recent convert whom Muhammad
considered a hypocrite) confronts Muhammad and demands that the Jews not be
massacred. Muhammad was challenged by a pagan to not commit the evil act, and in
response Muhammad grew angered to the point where it was evident to all "shadows
appeared upon his face".

Tabari records (Volume 7, page 86):

The Messenger of God besieged them until they surrendered at his discretion. Abd
Allah b. Ubayy b. Salul rose up when God had put them in his power, and said,
"Muhammad, treat my mawali well"; for they were the confederates of al-Khazraj.
The Prophet delayed his answer, so Abd Allah repeated, "Muhammad, treat my
mawali well." The Prophet turned away from him, and he put his hand into (the
Messenger’s) collar. The Messenger of God said, "Let me go!" – he was so angry
that they could see shadows in his face (that is, his face colored). Then he
said, "Damn you, let me go!" He replied, "No, by God, I will not let you go
until you treat my mawali well. Four hundred men without armor and three hundred
with coats of mail, who defended me from the Arab and the non-Arab alike, and
you would mow them down in a single morning? By God, I do not feel safe and am
afraid of what the future may have in store." So the Messenger of God said,
"They are yours."

So, we see a pagan apparently shaming Muhammad to not carry out his brutal plan
to murder 700 Jewish males. On this event alone, it could be argued that the
pagan had more human compassion and a stronger sense of right and wrong, which
is to say that his morality was superior to Muhammad’s by any standard. Islam
considers that when a young boy begins puberty, that he is an adult, so these
males were probably aged from 14 on up. Abd Allah ibn Ubayy was apparently a
warlord or mercenary who for political, military, and/or economic reasons allied
himself with Muhammad’s forces for this campaign. It should be noted here that
for whatever reason the pagan later wisely counted himself amongst the
‘believers’ (as apparently all who survived the march of Islam in those days had
to in order to survive and prosper). His share of booty was undoubtedly
increased in this and subsequent actions after his ‘miraculous’ conversion.

Another similar minor incident occurred between ibn Ubayy and Ubada Samit. From
Sir William Muir’s work "The Life of Muhammad", [25], volume 3, chapter 13, page
138 we read:

Abdallah upbraided Obada (they were both principals in the confederacy with the
Cainucaa,) for the part he had taken in abandoning their allies, and aiding in
their exile: -- "What! art thou free from the oath with which we ratified their
alliance? Hast thou forgotten how they stood by us, and shed for us their blood,
on such and such a day? "- and he began enumerating the engagements in which
they had fought together. Obada cut him short with the decisive answer, --
"hearts have changed. Islam hath blotted all treaties out."

Samit Ubada had an alliance with the Qaynuqa Jews. They had stood together at
one time, and shed blood to defend Ubada and his tribe, but, because of the
conflict between the Muslims and the Jews, Samit broke his alliance with the
Jews. And, accordingly, there was yet another "revelation" for Muhammad
justifying and supporting this, which will be addressed further.

This incident is documented so readers do not think that Muhammad only had a few
people occasionally murdered. The record demonstrates that Muhammad was prepared
to eliminate anyone, individuals or entire tribes, who, in Muhammad’s mind
opposed him. All that was needed was a convenient event or any statement of
opposition and the requisite revelation was generated to justify pulling the
trigger.

These events, chronicled as they are, leads to some legitimate questions:
1) If Muhammad and his followers were about peace, why didn’t he try to work
things out between himself and the Jews? There was no diplomacy as it
progressed from an incident, to a "revelation," to an attack. Obviously many
nations and movements throughout history have suffered opposition from other
nations and yet have not gone immediately to war, rather the norm is to try
to work out misunderstandings. If Muhammad is an example for all mankind as
claimed, why are his patience and peace making skills apparently so meagre?
2) Was it necessary to eradicate an entire tribe of people over an incident
in which one Muslim was victimized after killing another? Is it reasonable
that an entire tribe of people were destroyed by what was at the time the
most prominent Members of a ‘peaceful’ religion?

INCIDENT #4 – The Murder of Kab b. Ashraf
Muhammad continued to have problems with various people around Medina
who refused to acknowledge his claim to prophethood. Kab b. Ashraf was a
prominent local who made it known that he did not believe in Muhammad. Kab
never lifted a weapon against Muhammad or any Muslim, he only voiced his
opinion against Muhammad, and allegedly made up some unsavory poems about
Muslim women. Muhammad saw him as a threat, and therefore, had him killed at
the darkness of night.

Tabari states that this murder took place in 3 A.H.

From Bukhari, op cit, vol 5, book 59, #369: [Note, this is a very long
Hadith. Also note the actual killer in this Hadith is another man named
Muhammad bin Maslama. I have referred to him as Maslama.]

"Narrated Jabir Abdullah: "Allah's messenger said "Who is willing to kill
Ka'b al-Ashraf who has hurt Allah and His apostle?" Thereupon Maslama got up
saying, "O Allah's messenger! Would you like that I kill him?" The prophet
said, "Yes". Maslama said, "Then allow me to say a (false) thing (i.e. to
deceive Ka'b). The prophet said, "You may say it."

Maslama went to Ka'b and said, "That man (i.e. Muhammad) demands Sadaqa (i.e.
Zakat) [taxes] from us, and he has troubled us, and I have come to borrow
something from you." On that, Ka'b said, "By Allah, you will get tired of him!"
Maslama said, "Now as we have followed him, we do not want to leave him unless
and until we see how his end is going to be. Now we want you to lend us a camel
load or two of food." Ka'b said, "Yes, but you should mortgage mething to me."
Maslama and his companion said, What do you
want?" Ka'b replied, "Mortgage your women to me." They said, "How can we
mortgage our women to you and you are the most handsome of the Arabs?" Ka'b
said, "Then mortgage your sons to me." They said, "How can we mortgage our
sons to you? Later they would be abused by the people's saying that so and
so has been mortgaged for a camel load of food. That would cause us great
disgrace, but we will mortgage our arms to you."

Maslama and his companion promised Ka'b that Maslama would return to him. He
came to Ka'b at night along with Ka'b's foster brother, Abu Naila. Ka'b
invited them to come into his fort and then he went down to them. His wife
asked him, "Where are you going at this time?" Ka'b replied, "None but
Maslama and my (foster) brother Abu Naila have come." His wife said, "I hear
a voice as if blood is dropping from him." Ka'b said, "They are none but my
brother Maslama and my foster brother Abu Naila. A generous man should
respond to a call at night even if invited to be killed."

Maslama went with two men. So Maslama went in together with two men, and
said to them, "When Ka'b comes, I will touch his hair and smell it, and when
you see that I have got hold of his head, strike him. I will let you smell
his head."

Ka'b Ashraf came down to them wrapped in his clothes, and diffusing perfume.
Maslama said, "I have never smelt a better scent than this." Ka'b replied,
"I have got the best Arab women who know how to use the high class of
perfume." Maslama requested Ka'b "Will you allow me to smell your head?"
Ka'b said "yes." Maslama smelt it and made his companions smell it as well.
Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said
"Yes". When Maslama got a strong hold of him, he said (to his companions)
"Get at him!" So they killed him and went to the prophet and informed him."

The story as told by Ibn Ishaq, op cit, page 365,
He [Maslama] said, "O apostle of god, we shall have to tell lies." He
answered, "Say what you like, for you are free in the matter."
Thereupon he and Silkan [Abu Naila], and Abbad, and Harith, and Abu Abs Jabr
conspired together and sent Silkan to the enemy of God, Ka'b, before they
came to him. He talked to him some time and they recited poetry one to the
other, for Silkan was fond of poetry. Then he said, O Ibn Ashraf, I have
come to you about a matter which I want to tell you of and wish you to keep
secret." "Very well", he replied. He went on , "The coming of this man is a
great trial to us. It has provoked the hostility of the Arabs, and they are
all in league against us. The roads have become impassable so that our
families are in want and privation, and we and our families are in great
distress. Ka'b answered, "By god, I kept telling you O Ibn Salama, that the
things I warned you of would happen." Silkan said to him, 'I want you to
sell us food and we will give you a pledge of security and you deal
generously in the matter." He replied, "Will you give me your sons as a
pledge?" He said, "You want to insult us. I have friends who share my
opinion and I want to bring them to you so that you many sell to them and
act generously, and we will give you enough weapons for a good pledge."
Silkan's object was that he should not take alarm at the sight of weapons
when they brought them. Ka'b answered, "Weapons are a good pledge."

Thereupon Silkan returned to his companions, told them what has happened,
and ordered them to take their arms. Then they went away and assembled with
him and met the apostle."

Thaur told me the apostle walked with them as far as Gharqad. Then he sent
them off, saying, "Go in God's name; O God help them." So saying, he
returned to his house. Now it was a moonlight night and they journeyed on
until they came to his castle, and Abu Naila called out to him. He had only
recently married and he jumped up in the bedsheet, and his wife took hold of
the end of it and said, "You are at war, and those who are at war do not go
out at this hour." He replied, "It is Abu Naila. Had he found me sleeping he
would not have woken me." She answered, "by god, I can feel evil in his
voice." Ka'b answered, "Even if the call were for a stab a brave man must
answer it."

So he went down and talked to them for some time, while they conversed with
him. Then Abu Naila said, "Would you like to walk with us to Shib al-ajmuz,
so that we can talk for the rest of the night?" "If you like", he answered,
so they went off walking together; and after a time Abu Naila ran his hand
through his hair. Then he smelt his hand, and said, "I have never smelt a
scent finer than this." They walked on farther and he did the same so that
Ka'b suspected no evil. Then after a space did it for the third time and
cried, "Smite the enemy of God!" So they smote him, and their swords clashed
over him with no effect. Maslama said, "I remembered my dagger when I saw
that our swords were useless, and I seized it. Meanwhile the enemy of god
had made such a noise that every fort around us was showing a light. I
thrust it into the lower part of his body, then I bore down upon it until I
reached his genitals, and the enemy of God fell to the ground.

Harith had been hurt, being wounded either in his head or in his foot, one
of our swords having stuck him. We went away, passing by the Umayya and then
the Qurayza and then both until we went up the Harra of Urayd. Our friend
Harith had lagged behind, weakened by loss of blood, so we waited for him
for some time until he came up, following our tracks. We carried him and
brought him to the apostle at the end of the night. We saluted him as he
stood praying, and he came out to us and we told him that we had killed
god's enemy. He spat upon our comrade's wounds, and both he and we returned
to our families. Our attack upon god's enemy cast terror among the Jews, and
there was no Jew in Medina who did not fear for his life.


Further note: On page 442 there is a descript poem part of which deals with
Kab’s murder. The poem is composed by a Muslim, and this part says:
… By Muhammad’s order when he sent secretly by night
Kab’s brother, to go to Kab
He beguiled him and brought him down with guile"


Ibn Sa'd's Kitab al-Tabaqat al-Kabir provides us with yet another interesting
artifact related to this story. From the Tabaqat, vol 2, page 37: "Then they
cut his head and took it with them. ..... they cast his head before him
[Muhammad]. He (the prophet) praised Allah on his being slain."

Note what happened here. Ka'b encouraged Muhammad's enemies, and made
up some poems about Muslim women. Muhammad didn't like it, and had him
murdered. To accomplish their action against Kab, Muhammad allowed them to
lie to Kab in order to get him to lower his defenses and trust them. After
they killed Ka'b, they beheaded him and brought the head to Muhammad. When
Muhammad saw his head, he praised Allah for Ka'b being slain! Some obvious
questions come to mind:
1) Did Muhammad abide by the treaty he had with the Jews? Was it right to
dispatch men to commit the murder one of their leaders under cover of night
using deceit and cunning?
2) What does this say about Islam’s view of non-Muslim laws? If Kab were a
real criminal, couldn't Muhammad have dealt with him according to the local
law or understanding he had with the Jews? Why is it that for the sake of
Islam, no other law is binding?
3) What are the implications for any society? In effect, can Muslims murder
in the night those who oppose them or Islam?
4) Are deceit and lies, when deployed against non-believers in the violent
advancement of Islam, still acceptable behavior today?


INCIDENT # 5 – The Murder of Ibn Sunayna
Muhammad’s problems with the various Jews were not over yet. They had
rejected him, which he could not tolerate. His animosity towards them seemed
to be ever increasing. Just after the murder of Kab b. Ashraf, and before
the battle of Uhud (3 A.H.), Muhammad ordered his followers to "kill any Jew
that comes under your power". Anti-Semitism is defined as; “an intense
dislike for and prejudice against Jewish people”. By that standard, Muhammad
could be considered Islam’s original anti-Semite.
From Guillaume, op cit, page 369:
"The apostle said, "Kill any Jew that falls into your power." Thereupon
Muhayyisa b. Masud leapt upon Ibn Sunayna, a Jewish merchant with whom they
had social and business relations, and killed him. Huwayyisa was not a
Muslim at the time though he was the elder brother. When Muhayyisa killed
him Huwayyisa began to beat him, saying, 'You enemy of God, did you kill him
when much of the fat on your belly comes from his wealth?' Muhayyisa
answered, 'Had the one who ordered me to kill him ordered me to kill you I
would have cut your head off.'"

This story is also supported in the Sunan of Abu Dawud, [26], Book 19,
Number 2996:
Narrated Muhayyisah: The Apostle of Allah said: If you gain a victory over
the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of
the Jewish merchants. He had close relations with them. He then killed him.
At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He
was older than Muhayyisah. When he killed him, Huwayyisah beat him and said:
O enemy of Allah, I swear by Allah, you have a good deal of fat in your
belly from his property.

Yet another murder committed upon Muhammad's command. Note that Muhayyisa would
have killed a family member at the drop of a hat. Here Muhammad, in his actions
behaved not unlike a criminal boss, ordering his men to wantonly murder Jewish
people. Hitler also did this, but in the name of Arian purity rather than in the
name of a ‘religion of peace’.

A quote from an Islamic scholar – Wensinck, op cit, writes in,
"Muhammad and the Jews of Medina", page 113:
"It is remarkable that tradition attributes Muhammad's most cruel acts to
divine order, namely the siege of Qaynuqa, the murder of Kab, and he attack
upon Qurayzah. Allah's conscience seems to be more elastic than that of his
creatures."..... Ibn Ishaq and al-Waqidi report that the prophet said the
morning after the murder (of Kab Ashraf), "Kill any Jew you can lay your
hands on."

This incident shows that Muhammad had unsuspecting people, those who even had
good relations with Muslims, murdered in cold blood simply because they were
Jewish. There was no other apparent justification to murder these Jews other
than they were not Muhammad's followers. These actions were the work of
Muhammad's henchmen committing murder at his explicit instruction.


INCIDENT # 6 – The Attack against the Banu Nadir Jews
Similar to the attack on the Banu Qaynuqa Jews, the attack on the Banu
Nadir Jews arose from Muhammad’s desire for an opportunity to move against
those that rejected his authority. Tabari (vol.7) states that this occurred
during year 4 from the Hijrah. This event, like the attack upon the Qaynuqa
has a large amount of detail, but we will only document the relevant
portions for the argument at hand. However, the following references are
provided should the reader wish to review the entire accounts.

References: Tabari volume 7, page 156+; Sahih Muslim,Book 19, # 4324,
4347; Sunan of Abu Dawud, Book 14, # 2676; Ibn Ishaq "Sirat Rasulallah"
(translated by A. Guillaume) "The Life of Muhammad", pages 265 & 437+; Ibn
Sa’d’s, "Kitab al-Tabaqat al-Kabir", Volume 2, pages 68–71;
"The Life of Muhammad", by Muir, found:
This event, detained to show one aspect of jihad, also displays
Muhammad’s unusual rational for attacking the Nadir. The incident started
when Muhammad visited the Banu Nadir to ask them to pay blood-wit – i.e.
financial compensation, for a man who was murdered by one of their tribe.
The B. Nadir agreed. While there, it is claimed that some of the Jews
decided to kill Muhammad, by dropping a large rock upon him, from the roof
of a nearby building. According to the sources, not all of the Jews agreed
to attempt to kill him. However, Muhammad was given a "warning from heaven"
(arguably from the so-called spirit Gabriel), that they were going to try to
kill him so he quickly left the B. Nadir’s area. Following that, Muhammad
attacked them. He laid siege to their fort. During the siege Muhammad
ordered his men to burn down the Nadir’s date palm trees. This palm grove
was very large and provided food and finances for the Nadir. As Muhammad
destroyed their grove, the Nadir challenged Muhammad.

The Jews took refuge in their forts and the apostle ordered that the palm
trees should be cut down and burnt, and they called out to him, "Muhammad,
you have prohibited wanton destruction and blamed those guilty of it. Why
then are you cutting down and burning our palm trees?"

The Jews said this because previously Muhammad had told his men that they were
not to destroy food trees. But here, the Jews saw that Muhammad contradicted
himself and went against his own teachings. As a response, Muhammad has yet
another timely revelation:
"Whatsoever palm trees ye cut down or left standing on their roots, it was by
Allah’s leave Quran 59:5.
Tabari, op cit, volume 7, page 158 provides more details:
When the Messenger of God’s companions returned they went to him and
found him sitting in the mosque. They said, "O Messenger of God, we waited
for you but you did not come back." "The Jews intended to kill me," he
replied, "and God informed me of it. Call Muhammad b. Maslamah to me." When
Muhammad b. Maslamah came, he was told to go to the Jews and say to them,
"Leave my country and do not live with me. You have intended treachery."
Muhammad b. Maslamah went to them and said, "The Messenger of God orders you
to depart from his country." They said, "Muhammad, we never thought that a
man of al-Aws would come to us with such a message." "Hearts have changed,"
he replied, "and Islam has wiped out the old covenants." "We will go," they
said.

And an interesting verse is now revealed. From the Sunan of Abu Dawud, op
cit, Book 14, Number 2676. Narrated Abdullah ibn Abbas:
When the children of a woman (in pre-Islamic days) did not survive, she took
a vow on herself that if her child survives, she would convert it a Jew.
When Banu an-Nadir were expelled (from Arabia), there were some children of
the Ansar (Helpers) among them. They said: We shall not leave our children.
So Allah the Exalted revealed; "Let there be no compulsion in religion.
Truth stands out clear from error."

In "The Quran and Its Interpreters", [27], volume 1, pages 252- 256, by
Muhammad Ayoub, there are several differing Tafsir presented on this verse.
Ayoub presents Wahidi’s Tafsir. Wahidi relates on the authority of Sa’id
ibn Jubayr, who related it on the authority of Ibn Abbas:

"When the children of a woman of the Ansar all died in infancy, she vowed
that if a child were to live, she would bring it up as a Jew. Thus when the
Jewish tribe of al-Nadir was evicted from Medina [4/625], there were among
them sons of the Ansar. The Ansar said, "O Apostle of God, what will become
of our children!" Thus God sent down this verse." Sa’id ibn Jubayr said,
"Therefore whoever wished to join them did so, and whoever wished to enter
Islam did so likewise."

While Ayoub presents other Tafsir on this verse, some of them supporting the
concept that people are not to be forced into Islam, the only Hadith from a
Sahih collection that I’ve found is the one above. And that context has nothing
to do with not forcing people into Islam, rather, it allows captured Jews some
limited family options. More on this later.


INCIDENT # 7 – The Murder of the Shepherd
From Guillaume, op cit, page 673 an incident is detailed as occurring
in 4 A.H. It involves another Muslim man named Amr Umayya, who was sent out
by Muhammad to murder Muhammad's enemy Abu Sufyan. However, their
assassination attempt failed. As he returned home, he met a one-eyed
shepherd. The shepherd and the Muslim man both identified themselves as
members of the same Arab clan. Prior to going asleep, the shepherd said that
he would never become a Muslim. Umayya waited for the shepherd to fall
asleep, and thereafter:

"as soon as the badu was asleep and snoring I got up and killed him in a more
horrible way than any man has been killed. I put the end of my bow in his sound
eye, then I bore down on it until I forced it out at the back of his neck."

Umayya returned and spoke with Muhammad. He relates: "He [Muhammad] asked my
news and when I told him what had happened he blessed me".

So, Muhammad blessed one of his men who brutally murdered a one-eyed shepherd
while he slept. This shepherd did not assail Muhammad, but he did not believe in
him. The shepherd did not invoke war against Muhammad. However, he wanted the
freedom to choose his own faith and way, and he rejected Muhammad. Apparently,
Umayya was determined not to return empty handed following his failure to murder
the individual Muhammad targeted, and his selection of the handicapped Shepherd
appears to be a random accident. So, we see another person who didn't want to
follow Muhammad, and another justified murder - simply for casually mentioning
without malice that he did not intend to follow Muhammad. Muhammad's trail of
blood continued to grow, a pattern very familiar to all who followed him then
and now.


Partial summary up to this point:
We’ve covered a large amount of material, and should pause for a short
review. We’ve gone about half way through the Quranic verses we intend to
cover, and about half way through the last 10 years of Muhammad’s life. We
have not covered all of the Quran’s verses related to Jihad, nor have we
covered all of Muhammad’s violent actions. However, it should be obvious
that shortly after Muhammad’s arrival at Medina the concept and allowance of
shedding the blood of those that opposed or refused Muhammad’s rule was
justified and ordained. Thus, as soon as Muhammad had military power to
force his will on others he began to put it to use, to spread his domination
by any and all means necessary.

We’ve seen that Muhammad had people murdered, and that he had tribes eliminated.
Mothers, old men, friendly non-Muslim business men, handicapped
shepherds, critics, freethinkers, all fell to his sword of death. He even
would have massacred the adult males of an entire tribe of Jews, had not a
pagan stopped him. Likewise he told another tribe (Banu Nadir) that they had
ten days to leave or they would be beheaded. He allowed his followers to lie
and deceive his enemies to murder them. We’ve seen him destroy the financial
wealth of a tribe in order to defeat them. And those that followed Muhammad
betrayed and broke former allegiances with friends and tribes in order to
act against them.

After reading thus far, what should we think? Is it becoming clearer why there
are so many devout Muslims who also espouse violent methods against
non-brothers? Is it also becoming obvious why most Muslim peoples and nations
are so feeble in their efforts to stop the extremists amongst them? In fact, the
fastest and perhaps only way for Muslim terrorists in our day to be truly
defeated, would be for them to first lose their grass-root local support, and
then to be turned upon by ‘peaceful’ Islam, … but it appears that would be
contrary to the teachings and philosophies of Muhammad. Unfortunately, if true
Islam, deep down actually supports the twisted rationalization behind terrorism,
then our hope for effective help from the Muslim (so called moderate Muslims)
community in the war on terror is not likely to succeed.


REFERENCES:

[1] http://answering-islam.org/Silas/
[2] Mir, Mustansir, "Dictionary of Qur’anic Terms and Concepts", Garland,
New York, NY, 1987.
[3] Jeffery, Arthur, "Islam: Muhammad and His Religion", Bobs Merril
[4] "Encyclopaedia of Islam", published by Brill, Leiden, The Netherlands.
[5] http://answering-islam.org/Silas/mo-death.htm
[6] Kassis, Hanna, "Concordance of the Qur’an", University of California
Press, Los Angeles, CA, 1983.
[7] "Shorter Encyclopaedia of Islam", edited by H.A.R. Gibb, published by
Brill, Leiden, The Netherlands.
[8] Ibn Kathir, "Tafsir of Ibn Kathir" published by Al-Firdous, New York,
NY, 2000.
[9] "Reliance of the Traveler", (A Classic Manual of Islamic Sacred Law), by
Ahmad al-Misri, translated by Nuh Ha Mim Keller, published by Amana
publications, Beltsville, Maryland, USA 1991
[10] Muslim, Abu’l-Husain, "Sahih Muslim", translated by A. Siddiqi,
International Islamic Publishing House, Riyadh, Saudi Arabia, 1971. [nternet
version is available at
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/]
[11] al-Tabari, "Ta'rikh al-rusul wa'l-muluk", (The History of al-Tabari),
volume 8, State University of New York Press, 1997.
[12] Ibn Ishaq, (d.782), "Sirat Rasulallah", compiled by A. Guillaume as
"The Life of Muhammad", Oxford, London, 1955
[13] Sell, Canon, "The Historical Development of the Qur’an", published by
People International.
[14] Bukhari, Muhammad, "Sahih Bukhari", Kitab Bhavan, New Delhi, India,
1987, translated by M. Khan [Internet version is available at
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/
[15] "The Nobel Qur’an", translated by Dr. Muhammad Taqi-ud-Din Al-Hilali
and Dr. Muhammad Muhsin Khan, published by Maktaba Dar-us-Salam, PO Box
21441, Riyadh 11475, Saudi Arabia, 1994. [Internet version is available at
http://www.witness-pioneer.org/vil/]
[16] Dawood, N. J., "The Koran", Penguin, London, England, 1995
[17] Watt, W. M., "Muhammad at Mecca", Oxford University Press, London 1952.
[18] Gatje, Helmut, "The Qur’an and its Exegesis", Oneworld, Oxford,
England, 1997
[19] Rodwell, J. M., "The Koran", by, published by Everyman, London, England
[20] Ibn Sa'd, (d. 852 A.D.), "Kitab al-Tabaqat al-Kabir", (Book of the
Major Classes), translated by S. Moinul Haq, Pakistan Historical Society
[21] Dashti, Ali, "23 Years: A Study in the Prophetic Career of Mohammad",
Mazda, Costa Mesa, CA, 1994. Translated by F.R.C. Bagley
[24] Wensinck, A., "Muhammad and the Jews of Medina", pub. by K. S. V.
[25] http://www.answering-islam.org/Books/Muir/Life3/chap13.htm
[26] Abu Dawud, Suliman, "Sunan", al-Madina, New Delhi, 1985, translated by
A. Hasan. [Internet version is available at
http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud/
[27] Ayoub, Mahmoud, "The Qur’an and Its Interpreters" vol. II - The House
of Imran, Albany, N.Y.; State University of New York Press, 1992
[28] Ali, Yusef, "The Holy Qur'an", published by Amana, Beltsville,
Maryland, USA, 1989 [Internet version is available at
http://www.usc.edu/dept/MSA/quran/]
[29] Asad, Muhammad , "The Message of the Qur’an", Dar Al-Andaulus,
Gibraltar, 1980
[32] Payne, Robert, "The History of Islam", Dorset Press, New York, 1990
[33] Fregosi, Paul, "Jihad", Prometheus Books, Amherst, New York, 1998
[35] Rehman, Afzal, "Subject Index of the Holy Qur’an", published by
Classical Printers, Delhi, India, 1987


This essay continues in Part 5/15