People who argue that Islam is a religion of peace often justify the raids and battles carried out by Muhammad as being defensive. After years of suffering persecution without retaliation in Mecca, they say, Allah finally allowed Muhammad to defend himself against the continued attacks of his enemies after he and his followers immigrated to Medina.
The Quran itself does not seem to make that distinction. In the first and most authoritative biography of Muhammad, Ibn Ishaq’s “The Life of the Apostle of Allah”, the author notes that the first passage given to Muhammad authorizing fighting was Quran 22:39-40, “Permission is given to fight against those who have wronged you. Allah will give victory to those who were expelled from their homes only because they said, Our Lord is Allah.” The emphasis is clearly not that Muslims were only allowed to defend themselves from attack in Medina, but were authorized to attack those who had been their opponents in Mecca.
One person who understood this was Abbas ibn Ubada. Ibn Ishaq explains the background as follows:
Yearly fairs were held outside Mecca where people came from as far away as Medina, 250 miles to the north. Muhammad regularly went to these fairs to try to convince visitors to accept him as a prophet, and on one occasion met some men from the Khazraj tribe in Medina. The Khazraj, who were illiterate idolaters, often raided their wealthier, better educated, more skilled Jewish neighbors who formed over one-half the population of Medina. The Jews used to warn them that a prophet would soon be sent to them, and when he came they would gain revenge on the Khazraj for their constant raids. When six Khazraj men heard Muhammad’s message, they concluded he was the prophet the Jews had been talking about. It was better to align themselves with him, they decided, before the Jews got to him first. The Khazraj tribe was also notorious for its lack of unity and internecine hatred. If Muhammad could unite them, they reasoned, they would be mightier than all the other tribes. For these reasons, says Ibn Ishaq, they accepted Islam. (It is interesting that their motivation for becoming Muslim was not spiritual in any sense, but based on a desire to become strong militarily and overpower the Jews).
The six returned to Medina, and told their fellow tribesmen about Muhammad. The following year they came back to the fair with some others, and twelve of them pledged themselves to Muhammad. Muhammad sent a man from Mecca named Musab back with them to read the Quran to them and give them instruction in their new religion. The next year 75 of them attended the fair and gave their allegiance to Muhammad.
One of their leaders was Abbas ibn Ubada. Before they gave their pledge to Muhammad, he warned of the seriousness of what they were about to do. “Oh men of Khazraj,” he said, “Do you realize what you are committing yourselves to when you pledge support to this man? It is to war against one and all.” He reminded them that it would be shameful for them to make the pledge, only to rescind it if they lost their leaders and their property in the wars that were to come. If they took the pledge they needed to keep to it, no matter what the consequences. Faced with the significance of their oath, they asked Muhammad what they would get in return for their loyalty. He promised them paradise, and they accepted the bargain. Ibn Ishaq notes that at least 20 of the 75 were killed in the battles of the next few years.
As soon as they completed the pledge by shaking hands with Muhammad, he told them to go back to their caravan. Abbas ibn Ubada told Muhammad they would gladly attack the Meccans with their swords the next day if the Prophet wanted them to. Muhammad’s reply was simply that he had not yet received the command to fight.
The following morning the leaders of the Meccan Quraysh tribe came to the Khazraj, saying they had heard they had invited Muhammad to leave Mecca for Medina, and had pledged themselves to him in war against them. The Quraysh leaders said they had no interest in going to war against the Khazraj, and in fact there was no Arab tribe they would fight with more reluctance. Abbas ibn Ubada noticed that one of the young Quraysh men was wearing a new pair of sandals. He said to an associate named Abu Jabir, “Why can’t you get me a pair of nice sandals like this young man has?” When the young men heard that, he took off his sandals and threw them at Abbas ibn Ubada. Abu Jabir told him, “You’ve made that young man angry, so give him back his sandals.” “By Allah, I will not,” Abbas ibn Ubada retorted, “It is a good omen and if it proves to be true I will plunder him.”
Soon afterwards Allah gave Muhammad the verses noted above authorizing war. Ibn Ishaq records that “when Allah gave permission to his apostle to fight, the Khazraj bound themselves to war against one and all for Allah and his apostle, while he promised them the reward of paradise”. Another of the Khazraj leaders said, “We pledged ourselves to war in complete obedience to the apostle come what may.” Ibn Ishaq concludes the episode by noting, “When Allah had given permission to fight, the apostle ordered his companions from Mecca to immigrate to Medina and link up with their brethren there.
A careful reading of the text prepares one for what came next. Muhammad was only in Medina a short time before he began the raids against the Quraysh trade caravans that would mark the rest of his life. Far from being defensive battles against those who were attacking him, they were offensive forays against his own people who had chosen not to accept him as the prophet he claimed to be. And Abbas ibn Ubada had all the opportunity he wanted for plunder. He undoubtedly ended up with a whole lot more than a pair of new shoes.
Monday, March 30, 2009
Sunday, March 8, 2009
The Thomas Hamill Effect
Thomas Hamill, the Haliburton truck driver who was kidnapped in Iraq in 2004 and escaped 3 weeks later, probably doesn't even know that his story was instrumental in the conversion of a Muslim from Morocco named Sayf to Christianity.
Sayf told his story on the Arabic Christian television channel Al-Hayat on a program entitled "Daring Question". When asked about his name, which means "Sword", Sayf commented that Islam is the only religion in the world that has the word sword as a common first name. Even Col. Gadhaffi has a son named Sayf al-Islam, "the Sword of Islam".
Sayf was a very religious Muslim until the age of 54. He wore a robe and beard, prayed 5 times a day, and in addition to the month-long fast of Ramadan fasted every Monday and Thursday. He allowed no music in his house, no movies, no TV serials. He would not greet nor shake the hand of a woman, and even gatherings in his house did not contain both men and women.
All that changed in 2004. Here's how Sayf tells the story:
RASHID: So you were 54 years old, and very religious. What attracted you to the Gospel? A lot of people won't be able to understand how a person of your age and experience could make such a change.
SAYF: It will be hard for some people to understand. I hadn't been searching for Christianity or reading the Bible. Some times I picked up a Bible but I always had this feeling that I was touching the corrupted book of the infidels. But what drew me to the Gospel was Jesus Christ himself.
RASHID: How?
SAYF: In April, 2004, I was in America. In early April I was watching the news and saw a news item watched by millions of people around the world. It was about an American truck driver named Thomas Hamill who was kidnapped in Iraq. There was nothing unusual about my watching the story, but what happened some days later was arranged by Jesus. I saw another news story about his wife and children and relatives in a church. The church was filled with people who were praying to Jesus to release Thomas. You can imagine what I thought as a Muslim of people asking this of Jesus. I laughed at their prayer; I mocked and scorned them. I thought, "How can these people ask Jesus who is only...."
RASHID: A prophet...
SAYF: God married Mary and had a son named Jesus...that is what we think Christians believe and it is a big problem for us. It made no sense for them to ask Jesus to release Thomas. I laughed at them. But several days later I was watching the TV again and there was Thomas free and standing with American soldiers.
RASHID: So you were laughing at the Christians' prayer, and in the end it came true.
SAYF: I was listening to the TV announcer, and all of a sudden I heard the voice of Jesus. He said, "Sayf, you were mocking the Christian prayer. But I set him free." It was as if someone turned a switch in my heart from off to on. And from that moment I began to search.
RASHID: To search for the truth.
SAYF: I took a Quran in one hand and a Bible in the other and began to compare them. I did this for 40 days. The Quran was in one hand, the Bible in the other, and the computer in front of me. I would perform my ablutions for the Muslim prayer, and then I would pray as Christians do. After 40 days, Jesus spoke to me again...
RASHID: How did he speak to you? Many of the viewers can't understand this. Was it a voice or an impression?
SAYF: It was a beautiful voice. I literally heard it. He spoke to me first in Arabic and then in French. He said, "I am your Lord, and I know all languages...."
RASHID: Because Allah of the Muslims only knows Arabic...
SAYF: That was on June 11, 2004, and I have been following Jesus ever since.
Sayf told his story on the Arabic Christian television channel Al-Hayat on a program entitled "Daring Question". When asked about his name, which means "Sword", Sayf commented that Islam is the only religion in the world that has the word sword as a common first name. Even Col. Gadhaffi has a son named Sayf al-Islam, "the Sword of Islam".
Sayf was a very religious Muslim until the age of 54. He wore a robe and beard, prayed 5 times a day, and in addition to the month-long fast of Ramadan fasted every Monday and Thursday. He allowed no music in his house, no movies, no TV serials. He would not greet nor shake the hand of a woman, and even gatherings in his house did not contain both men and women.
All that changed in 2004. Here's how Sayf tells the story:
RASHID: So you were 54 years old, and very religious. What attracted you to the Gospel? A lot of people won't be able to understand how a person of your age and experience could make such a change.
SAYF: It will be hard for some people to understand. I hadn't been searching for Christianity or reading the Bible. Some times I picked up a Bible but I always had this feeling that I was touching the corrupted book of the infidels. But what drew me to the Gospel was Jesus Christ himself.
RASHID: How?
SAYF: In April, 2004, I was in America. In early April I was watching the news and saw a news item watched by millions of people around the world. It was about an American truck driver named Thomas Hamill who was kidnapped in Iraq. There was nothing unusual about my watching the story, but what happened some days later was arranged by Jesus. I saw another news story about his wife and children and relatives in a church. The church was filled with people who were praying to Jesus to release Thomas. You can imagine what I thought as a Muslim of people asking this of Jesus. I laughed at their prayer; I mocked and scorned them. I thought, "How can these people ask Jesus who is only...."
RASHID: A prophet...
SAYF: God married Mary and had a son named Jesus...that is what we think Christians believe and it is a big problem for us. It made no sense for them to ask Jesus to release Thomas. I laughed at them. But several days later I was watching the TV again and there was Thomas free and standing with American soldiers.
RASHID: So you were laughing at the Christians' prayer, and in the end it came true.
SAYF: I was listening to the TV announcer, and all of a sudden I heard the voice of Jesus. He said, "Sayf, you were mocking the Christian prayer. But I set him free." It was as if someone turned a switch in my heart from off to on. And from that moment I began to search.
RASHID: To search for the truth.
SAYF: I took a Quran in one hand and a Bible in the other and began to compare them. I did this for 40 days. The Quran was in one hand, the Bible in the other, and the computer in front of me. I would perform my ablutions for the Muslim prayer, and then I would pray as Christians do. After 40 days, Jesus spoke to me again...
RASHID: How did he speak to you? Many of the viewers can't understand this. Was it a voice or an impression?
SAYF: It was a beautiful voice. I literally heard it. He spoke to me first in Arabic and then in French. He said, "I am your Lord, and I know all languages...."
RASHID: Because Allah of the Muslims only knows Arabic...
SAYF: That was on June 11, 2004, and I have been following Jesus ever since.
Thursday, January 22, 2009
Who was Muhammad? Part 6 - The Influence of Hanafiya
SUMMARY: Zakariya Boutros presents evidence in this segment that Muhammad adopted the monotheistic beliefs and practices of the hanafiya and incorporated them into Islam. He also shows evidence that Muhammad copied some of the poetry of the hanif poet Umayya bin Abu Salt into the Q uran. Of particular interest is that fact that Muhammad did not initially call people to Islam, but to the faith of Abraham the hanif.
COMMENT: The idea that Muhammad codified the beliefs of the hanifs into a religion he called Islam will of course offend many Muslims. The important question, however, is not “Is it offensive?” but “Is it true?”
* * * * * * * * * * * * * * * * * * * * * *
AHMAD: We have spoken about the religious influences on the life of Muhammad, and the idolatry that was widespread in the Arab Peninsula. Can you also tell us about the hanifs and hanafiya?
ABUNA: The first thing I want to do is make a distinction between the Hanafiya legal school that was established by Abu Hanifa and is one of the four major schools of Islamic jurisprudence, and the hanafiya movement that existed before Islam. Shaykh Khalil Abd al-Karim writes in “The Historical Roots of Islamic Sharia” that the hanafiya was a religious movement whose followers were called hanifs and who believed theirs was the religion of Abraham. They did not worship idols, believed in only one God, did not drink alcohol, prohibited adultery, fasted, practiced the pilgrimage, circumcised their sons, and were against the murder of daughters as was commonly practiced at the time. Muslims often claim that Muhammad was the first to outlaw female infanticide, but it was condemned by the hanifs. They also believed in destiny and fate.
Dr. Jawad Ali writes that the hanifs did not follow an organized religion like Judaism or Christianity, and did not have a system of doctrines and regulations from texts that were revealed from heaven. He adds that today we would call them reformers, because they wanted to improve the general situation and elevate the role of reason.
AHMAD: Can you give the names of some of them?
ABUNA: There was Kab bin Luay, who was one of the ancestors of Muhammad, and Abd al-Mutallib who was Muhammad's grandfather. The poet Zayd bin Amer, who was the uncle of the Caliph Umar bin Khattab, was a hanif. So was the poet Umayya bin Abu Salt, who was a contemporary of Muhammad and influenced Muhammad to the extent that Muhammad adopted some of his poetry and turned it into verses of the Quran.
AHMAD: How was Muhammad influenced by hanafiya?
ABUNA: Muhammad found that this movement was all prepared, ready to be turned into a religion. He took the beliefs of this movement and turned them into a religion. He transformed them into a system and laws, and put them into a book and named it the Quran. He claimed this was revealed from heaven via the angel Gabriel. Shaykh Khalil Abd al-Karim writes, “Islam adopted the regulations and beliefs and practices of the hanifs, pronounced them openly, and called people to them.”
AHMAD: Is their evidence from the Quran that Muhammad adopted the ideas of the hanafiya movement and turned it into the religion of Islam?
ABUNA: Quran 16:123 says, “We revealed to you, Muhammad, that you are to follow the faith of Abraham, who was one of the hanifs.” Quran 12:38 says, “I have followed the faith of my ancestors Abraham, Isaac, and Jacob, and we would never attribute any partners to Allah.” Quran 6: 161 says, “My Lord has guided me in a way that is straight, the path of Abraham the hanif.” Quran 3: 95 says, “Follow the religion of Abraham the hanif, who was not one of the idolaters.” Quran 2:135 says, “They tell you to become Jews or Christians if you want to be rightly guided. Tell them you would rather follow the religion of Abraham the hanif.” Note that none of these verses even mention Islam. It was only in Quran 22:78 (which is a later Medinan surah) that they were called Muslims. That verse says, “Strive for Allah…he has chosen you and has given you the faith of your father Abraham, who called you Muslims.” Now Muhammad says that Abraham and those with him were Muslim.
AHMAD: Is their additional evidence from other Islamic sources?
ABUNA: We always begin with the Quran in our study, because that is the main authority for the Muslims. Then we look at the books that explain the Quran. In his exegesis of Quran 6:161 (“My Lord has guided me in a way that is straight, the path of Abraham the hanif”), Al-Tabari writes, “This was hanafiya, the religion of Abraham. The hanif was the one guided in a straight way.” Note that he says Muhammad proclaimed the religions of the hanifs, not a new religion.
Al-Wahidi writes in “Asbab al-Nazul” that Muhammad entered a Jewish school and called the Jews there to follow Allah. When they asked him which religion he belonged to, he replied he followed the religion of Abraham. One would have expected him to say Islam. Dr. Jawad Ali writes that the poet Umayya bin Abu Salt came to Muhammad in Medina and asked what he had brought to them. Muhammad replied that he had come with the hanafiya, the religion of Abraham.
AHMAD: You said that Umayya bin Abu Salt was one of the hanifs who influenced Muhammad. How did he do that?
ABUNA: Dr. Jawad Ali writes that Umayya was the first person to introduce his writings with the expression “In your name, who is their Allah.” Muhammad began to use this expression, and then exchanged it for the expression “In the name of Allah the Merciful, the Compassionate One” (which opens all but one of the chapters of the Quran). Umayya also recounted a story of angels appearing and opening his chest in preparation for prophethood, which was also adopted by Muhammad. Ibn Kathir recounts in his book “The Beginning and the End” stories that Umayya met with priests who saw on him physical marks of prophethood, and that enchanting beings descended on him and opened up his heart to cleanse and purify it. Muhammad took these stories that Umayya wrote, and claimed they happened to him. Umayya Ibn Abu Salt was a noteworthy and respected person among the Arabs. If Muhammad could claim to have the same experiences he did, it would be to his advantage. The earliest authoritative biographies of Muhammad including Ibn Ishaq’s “The Life of Muhammad” claim that all these events happened to Muhammad.
AHMAD: Umayya Ibn Abu Salt was a poet. Did Muhammad take any of his poetry and incorporate it into the Quran?
ABUNA: Yes, he did. The Arabic book “An Anthology of Christian Poets” gives some of Umayya’s poetry:
The God of the heavens and the earth
And lord of the mountain peaks
Created them and planted them firmly
Without visible pillars or cords
He made them and adorned them with light
From the sun and the moon
He put the shooting stars in the darkness
Throwing them swifter than arrows.
Is this not what Muhammad said in Quran 31:10: “He created the heavens without visible pillars, and planted mountains firmly on the earth.”
AHMAD: Are there other examples?
ABUNA: Yes, there are many. Ali Jawad writes that the descriptions of Umayya bin Abu Salt of judgment day, and heaven and hell, correspond in great detail to what is written in the Quran. Umayya wrote that Allah sends individuals as messengers and judges and rewards people. Those who do wrong are condemned to hell, and those who do right live forever in a heaven where they feast on water, wine, milk and honey, and have whatever they desire including beautiful women. Quran 47:15 contains direct quotes from Umayya’s poetry, “The heaven that has been promised to the righteous will contain rivers of water, milk, wine and honey.” Quran 56: 17-22 says, “Young boys will serve them wine from cups that will not cause headaches or intoxication, and they will have females with wide lovely eyes like pearls.
AHMAD: Is there more historical evidence that Muhammad knew the poetry of Umayya bin Abu Salt?
ABUNA: Sahih Muslim (book 28, hadith 5602) wrote that Amr bin Sharid reported his father said he was riding behind Allah’s Messenger one day when the Messenger asked him, “Do you remember any poetry of Umayya bin Abu Salt?” When the father said he did, the Messenger asked him to recite some of it. After he recited a few verses, the Messenger asked him to continue and he recited to the Messenger one hundred couplets of Umayya’s poetry. Another relevant hadith is (book 28, 5606), Abu Huraira reported that Allah’s Messenger said, “The truest verse recited by a poet is ‘Apart from Allah everything is vain’, and Umayya bin Abu Salt was almost a Muslim.”
The encyclopedia of Islamic Knowledge writes that the poetry of Umayya bin Abu Salt was one of the sources that the Quran relied upon.
AHMAD: Abuna, what do you personally think was the influence of Umayya on Muhammad?
ABUNA: Rather than give my opinion, I’d rather continue with what the Muslim historians themselves have written. I have a feeling that after this program today, the Muslim shaykhs are going to attack their own books!
Jawad Ali writes that Umayya bin Abu Salt said, “If Muhammad was truly a prophet, he would not have killed those people in the cemetery.”
AHMAD: What was he talking about?
ABUNA: Umayya bin Abu Salt was going to meet with Muhammad, and on the way he and his associates passed a cemetery. Someone informed Umayya that the people in the cemetery were those Muslims who had been killed in the battle of Badr. Umayya had been in Syria at the time of that battle, not in Medina. Umayya tore his tunic and said, “By Allah, if he were truly a prophet he would not have killed his own people.” That was the opinion of Umayya bin Abu Salt.
AHMAD: The same person whose poetry Muhammad took and put it in the Quran!
COMMENT: The idea that Muhammad codified the beliefs of the hanifs into a religion he called Islam will of course offend many Muslims. The important question, however, is not “Is it offensive?” but “Is it true?”
* * * * * * * * * * * * * * * * * * * * * *
AHMAD: We have spoken about the religious influences on the life of Muhammad, and the idolatry that was widespread in the Arab Peninsula. Can you also tell us about the hanifs and hanafiya?
ABUNA: The first thing I want to do is make a distinction between the Hanafiya legal school that was established by Abu Hanifa and is one of the four major schools of Islamic jurisprudence, and the hanafiya movement that existed before Islam. Shaykh Khalil Abd al-Karim writes in “The Historical Roots of Islamic Sharia” that the hanafiya was a religious movement whose followers were called hanifs and who believed theirs was the religion of Abraham. They did not worship idols, believed in only one God, did not drink alcohol, prohibited adultery, fasted, practiced the pilgrimage, circumcised their sons, and were against the murder of daughters as was commonly practiced at the time. Muslims often claim that Muhammad was the first to outlaw female infanticide, but it was condemned by the hanifs. They also believed in destiny and fate.
Dr. Jawad Ali writes that the hanifs did not follow an organized religion like Judaism or Christianity, and did not have a system of doctrines and regulations from texts that were revealed from heaven. He adds that today we would call them reformers, because they wanted to improve the general situation and elevate the role of reason.
AHMAD: Can you give the names of some of them?
ABUNA: There was Kab bin Luay, who was one of the ancestors of Muhammad, and Abd al-Mutallib who was Muhammad's grandfather. The poet Zayd bin Amer, who was the uncle of the Caliph Umar bin Khattab, was a hanif. So was the poet Umayya bin Abu Salt, who was a contemporary of Muhammad and influenced Muhammad to the extent that Muhammad adopted some of his poetry and turned it into verses of the Quran.
AHMAD: How was Muhammad influenced by hanafiya?
ABUNA: Muhammad found that this movement was all prepared, ready to be turned into a religion. He took the beliefs of this movement and turned them into a religion. He transformed them into a system and laws, and put them into a book and named it the Quran. He claimed this was revealed from heaven via the angel Gabriel. Shaykh Khalil Abd al-Karim writes, “Islam adopted the regulations and beliefs and practices of the hanifs, pronounced them openly, and called people to them.”
AHMAD: Is their evidence from the Quran that Muhammad adopted the ideas of the hanafiya movement and turned it into the religion of Islam?
ABUNA: Quran 16:123 says, “We revealed to you, Muhammad, that you are to follow the faith of Abraham, who was one of the hanifs.” Quran 12:38 says, “I have followed the faith of my ancestors Abraham, Isaac, and Jacob, and we would never attribute any partners to Allah.” Quran 6: 161 says, “My Lord has guided me in a way that is straight, the path of Abraham the hanif.” Quran 3: 95 says, “Follow the religion of Abraham the hanif, who was not one of the idolaters.” Quran 2:135 says, “They tell you to become Jews or Christians if you want to be rightly guided. Tell them you would rather follow the religion of Abraham the hanif.” Note that none of these verses even mention Islam. It was only in Quran 22:78 (which is a later Medinan surah) that they were called Muslims. That verse says, “Strive for Allah…he has chosen you and has given you the faith of your father Abraham, who called you Muslims.” Now Muhammad says that Abraham and those with him were Muslim.
AHMAD: Is their additional evidence from other Islamic sources?
ABUNA: We always begin with the Quran in our study, because that is the main authority for the Muslims. Then we look at the books that explain the Quran. In his exegesis of Quran 6:161 (“My Lord has guided me in a way that is straight, the path of Abraham the hanif”), Al-Tabari writes, “This was hanafiya, the religion of Abraham. The hanif was the one guided in a straight way.” Note that he says Muhammad proclaimed the religions of the hanifs, not a new religion.
Al-Wahidi writes in “Asbab al-Nazul” that Muhammad entered a Jewish school and called the Jews there to follow Allah. When they asked him which religion he belonged to, he replied he followed the religion of Abraham. One would have expected him to say Islam. Dr. Jawad Ali writes that the poet Umayya bin Abu Salt came to Muhammad in Medina and asked what he had brought to them. Muhammad replied that he had come with the hanafiya, the religion of Abraham.
AHMAD: You said that Umayya bin Abu Salt was one of the hanifs who influenced Muhammad. How did he do that?
ABUNA: Dr. Jawad Ali writes that Umayya was the first person to introduce his writings with the expression “In your name, who is their Allah.” Muhammad began to use this expression, and then exchanged it for the expression “In the name of Allah the Merciful, the Compassionate One” (which opens all but one of the chapters of the Quran). Umayya also recounted a story of angels appearing and opening his chest in preparation for prophethood, which was also adopted by Muhammad. Ibn Kathir recounts in his book “The Beginning and the End” stories that Umayya met with priests who saw on him physical marks of prophethood, and that enchanting beings descended on him and opened up his heart to cleanse and purify it. Muhammad took these stories that Umayya wrote, and claimed they happened to him. Umayya Ibn Abu Salt was a noteworthy and respected person among the Arabs. If Muhammad could claim to have the same experiences he did, it would be to his advantage. The earliest authoritative biographies of Muhammad including Ibn Ishaq’s “The Life of Muhammad” claim that all these events happened to Muhammad.
AHMAD: Umayya Ibn Abu Salt was a poet. Did Muhammad take any of his poetry and incorporate it into the Quran?
ABUNA: Yes, he did. The Arabic book “An Anthology of Christian Poets” gives some of Umayya’s poetry:
The God of the heavens and the earth
And lord of the mountain peaks
Created them and planted them firmly
Without visible pillars or cords
He made them and adorned them with light
From the sun and the moon
He put the shooting stars in the darkness
Throwing them swifter than arrows.
Is this not what Muhammad said in Quran 31:10: “He created the heavens without visible pillars, and planted mountains firmly on the earth.”
AHMAD: Are there other examples?
ABUNA: Yes, there are many. Ali Jawad writes that the descriptions of Umayya bin Abu Salt of judgment day, and heaven and hell, correspond in great detail to what is written in the Quran. Umayya wrote that Allah sends individuals as messengers and judges and rewards people. Those who do wrong are condemned to hell, and those who do right live forever in a heaven where they feast on water, wine, milk and honey, and have whatever they desire including beautiful women. Quran 47:15 contains direct quotes from Umayya’s poetry, “The heaven that has been promised to the righteous will contain rivers of water, milk, wine and honey.” Quran 56: 17-22 says, “Young boys will serve them wine from cups that will not cause headaches or intoxication, and they will have females with wide lovely eyes like pearls.
AHMAD: Is there more historical evidence that Muhammad knew the poetry of Umayya bin Abu Salt?
ABUNA: Sahih Muslim (book 28, hadith 5602) wrote that Amr bin Sharid reported his father said he was riding behind Allah’s Messenger one day when the Messenger asked him, “Do you remember any poetry of Umayya bin Abu Salt?” When the father said he did, the Messenger asked him to recite some of it. After he recited a few verses, the Messenger asked him to continue and he recited to the Messenger one hundred couplets of Umayya’s poetry. Another relevant hadith is (book 28, 5606), Abu Huraira reported that Allah’s Messenger said, “The truest verse recited by a poet is ‘Apart from Allah everything is vain’, and Umayya bin Abu Salt was almost a Muslim.”
The encyclopedia of Islamic Knowledge writes that the poetry of Umayya bin Abu Salt was one of the sources that the Quran relied upon.
AHMAD: Abuna, what do you personally think was the influence of Umayya on Muhammad?
ABUNA: Rather than give my opinion, I’d rather continue with what the Muslim historians themselves have written. I have a feeling that after this program today, the Muslim shaykhs are going to attack their own books!
Jawad Ali writes that Umayya bin Abu Salt said, “If Muhammad was truly a prophet, he would not have killed those people in the cemetery.”
AHMAD: What was he talking about?
ABUNA: Umayya bin Abu Salt was going to meet with Muhammad, and on the way he and his associates passed a cemetery. Someone informed Umayya that the people in the cemetery were those Muslims who had been killed in the battle of Badr. Umayya had been in Syria at the time of that battle, not in Medina. Umayya tore his tunic and said, “By Allah, if he were truly a prophet he would not have killed his own people.” That was the opinion of Umayya bin Abu Salt.
AHMAD: The same person whose poetry Muhammad took and put it in the Quran!
Sunday, January 18, 2009
Who was Muhammad? Part 5 - The Practices of Islam
SUMMARY: In this segment, Boutros Zakariya shows from Muslim sources that many things Muslim practice today were part of pre-Islamic society.
COMMENT: Few Muslims know that practices as common as the fast of Ramadan and the circumambulation of the Kaaba during the Pilgrimage were done by the pagan Arabs long before Islam. The Muslim belief, of course, is that these were revealed to Muhammad from Allah. Muslims often have two responses when presented with new, unfavorable information about Islam. The first is to admit they did not know this. The second is to deny it. The majority continue in that denial for the rest of their lives.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
AHMAD: We have looked at the idols that were present during the “jahiliyah” (the time of ignorance before Islam). Let’s move to a related subject, which is the religious practices of the idolaters and their influence on Muhammad and Islam.
ABUNA: Every religious system has its accompanying religious practices, and this is true of idolaters as well. I would like to introduce at this point an important additional reference text, “The Historical Roots of Islamic Shariah” by Shaykh Khalil Abdel Karim. He is a graduate of Al-Azhar University, and his book is very important. There is also the book of Dr. Jawad Ali about the Arabs before Islam that we saw in our previous session.
AHMAD: Can you tell us the religious practices of the time that influenced Muhammad?
ABUNA: Dr. Ali Jawad points out that the religious practices of the Arabs before Islam included fasting, things that were permitted and prohibited (halal and haram), major and minor pilgrimages (the hajj and the umrah), and houses for their gods including the Kaaba and its cloth covering. Shaykh Khalil Abdel Karim adds to this list the month of fasting (Ramadan), the exaltation of Abraham and Ismail, and a public meeting on Fridays (Islam’s holy day). All these Islamic practices were present before Islam.
AHMAD: As a former Muslim, the first thing that comes to my mind is Ramadan. What can you tell us about fasting before Islam?
ABUNA: The Quraysh would fast on the day of Ashurah, which is still practiced by Muslims today (and was a fast of the Jews at the time of Muhammad). Muhammad practiced this before he imposed the month of Ramadan, and afterwards he allowed it as a voluntary fast. Shaykh Khalil writes that even the fast of Ramadan was practiced before Islam.
AHMAD: About 80 days after the end of Ramadan comes the pilgrimage. What can you tell us about that?
ABUNA: I want to repeat one important comment, which is that the fast of Ramadan did not just drop out of the sky as revelation to Muhammad but was practiced by the Arabs before Islam. Some of the hanifs would fast in the cave of Hira during that time (which is where Muhammad received the first revelation of the Quran). Ramadan is simply a continuation of a practice that existed before Islam.
Now for the Hajj (pilgrimage). Shaykh Khalil writes that the Arab tribes agreed that the Kaaba in Mecca was sacred, and were eager to make pilgrimage to it. Islam continued the emphasis on the holiness of the Kaaba and Mecca, and the Quran used many expressions common at the time to describe them. Jawad Ali adds men and women would circumambulate the Kaaba naked. And even today the white cloth (the ihram) they wear at the pilgrimage leaves them half-naked.
AHMAD: What is the meaning and origin of the word “Hajj”?
ABUNA: In his important book “Myths and Traditions”, Dr. Qimni writes that the word “hajj” originally came from the root “hakk”, and even today some Arabic dialects pronounce the “J” sound as a “K”. By the way, they have silenced Dr. Qimni, but they cannot silence his books (Sayyid Qimni or Qemni is a current Egyptian reformer whose writings are attacked and banned in his own country). The root “hakk” is a derivative of “ihtikak”, which means “to rub against”. In “Al Milal wal Nahal”, Abu Qasim al-Shahristani writes that the pilgrims used to rub themselves against the black stone in the Kaaba. Dr. Qimni adds that the women would rub menstrual blood against the black stone. My question for my Muslim brethren is, If that was the meaning of the pilgrimage in the jahiliyah, why was it incorporated into Islam? What is the meaning of their kissing the black stone today?
AHMAD: You have also noted that the pilgrimage was a time of commercial profit.
ABUNA: “The Encyclopedia of Islamic Knowledge” informs us the pilgrimages were held during the date season, and markets to sell dates were set up during that time. Dr. Qimni says this was also a time where prostitution and group sex were practiced by the pilgrims as a celebration of the date harvest. One of the idols in the Kaaba was Hubal, the god of fertility, and sex was considered part of his worship. This explains why circling the Kaaba nude was part of the pilgrimage. They also practiced a form of prostitution known as “mutah” (a form of “temporary marriage” or “marriage for enjoyment” still practiced today among the Shia; the word “mutah” means “enjoyment” and it is explained in detail at mutah.com). In Quran 4:24, the list of women that Muslim men can marry includes those “for enjoyment” to whom a price is to be paid. In his “Exegesis of the Quran”, Qurtabi writes that Abu Durr said “mutah” marriage was practiced in the pilgrimage.
AHMAD: What were other pilgrimage rites at that time?
ABUNA: Shaykh Khalil writes that the pilgrims did many of the same practices they do today. These included the chant, “I am here at your service, Oh Allah”, wearing special clothing, stopping at Mt. Arafat, circling the Kaaba, throwing stones at the devil, etc.
AHMAD: What is the origin of throwing stones at the devil?
ABUNA: Jawad Ali writes that the idea of throwing stones at the devil goes back to Amr ibn Lahya (or Luhayy, who lived 400 years before Muhammad). Murtada al-Zubaydi writes in “The Bride’s Crown” that Amr brought seven idols to Mecca and then threw three stones at each one saying it was larger than the one before it. So the idea of throwing stones at the devil at the Kaaba preceded Muhammad by hundreds of years.
AHMAD: What about the black stone of the Kaaba? Was it considered sacred before Islam?
ABUNA: The black stone was sacred before Islam to the extent that the Kaaba itself took its sacredness from it. Mahmud Salim al-Hut says in his book “Mythology and the Arabs” that the Kaaba housed the black stone they believed had come down from heaven. The Arabs used to circumambulate this stone. I have already mentioned that women would rub their menstrual blood against it in the belief that would give them fertility.
AHMAD: Did Muhammad consider the black stone to be sacred?
ABUNA: Yes indeed, and he used to kiss it. He preserved circumambulating the Kaaba and the black stone in the rituals of the Hajj. The Kaaba is the focal point of the pilgrimage. In the hadith of Bayhaqi, he writes that Ibn Abbas said that Muhammad kissed the black stone and rubbed his right cheek against it. He added that the Prophet would circle the Kaaba three times running like a gazelle, and would then circumambulate it four times walking slowly in respect of the black stone. Sahih Bukhari adds that the Caliph Umar kissed the black stone and said, “I know that you are only a stone, having no power of good or evil, and I would not kiss you had not I seen the Prophet kiss you.” I ask the Muslims, why did Muhammad make this stone sacred? Can they give one reason?
AHMAD: Do you have any comment as to why Muhammad considered the black stone sacred, when Umar realized it was only a stone?
ABUNA: This is an indication of how Muhammad tried to please people, in order to gain them to his side. He called for the abolition of idols, but considered the black stone sacred. Was that not an idol? Umar realized that the stone carried no blessing. Was he better than Muhammad? Did Muhammad not realize that as well? Is it proper of a prophet that he try to please the idolaters to attract them to him? Why is the black stone still located in the Kaaba?
COMMENT: Few Muslims know that practices as common as the fast of Ramadan and the circumambulation of the Kaaba during the Pilgrimage were done by the pagan Arabs long before Islam. The Muslim belief, of course, is that these were revealed to Muhammad from Allah. Muslims often have two responses when presented with new, unfavorable information about Islam. The first is to admit they did not know this. The second is to deny it. The majority continue in that denial for the rest of their lives.
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
AHMAD: We have looked at the idols that were present during the “jahiliyah” (the time of ignorance before Islam). Let’s move to a related subject, which is the religious practices of the idolaters and their influence on Muhammad and Islam.
ABUNA: Every religious system has its accompanying religious practices, and this is true of idolaters as well. I would like to introduce at this point an important additional reference text, “The Historical Roots of Islamic Shariah” by Shaykh Khalil Abdel Karim. He is a graduate of Al-Azhar University, and his book is very important. There is also the book of Dr. Jawad Ali about the Arabs before Islam that we saw in our previous session.
AHMAD: Can you tell us the religious practices of the time that influenced Muhammad?
ABUNA: Dr. Ali Jawad points out that the religious practices of the Arabs before Islam included fasting, things that were permitted and prohibited (halal and haram), major and minor pilgrimages (the hajj and the umrah), and houses for their gods including the Kaaba and its cloth covering. Shaykh Khalil Abdel Karim adds to this list the month of fasting (Ramadan), the exaltation of Abraham and Ismail, and a public meeting on Fridays (Islam’s holy day). All these Islamic practices were present before Islam.
AHMAD: As a former Muslim, the first thing that comes to my mind is Ramadan. What can you tell us about fasting before Islam?
ABUNA: The Quraysh would fast on the day of Ashurah, which is still practiced by Muslims today (and was a fast of the Jews at the time of Muhammad). Muhammad practiced this before he imposed the month of Ramadan, and afterwards he allowed it as a voluntary fast. Shaykh Khalil writes that even the fast of Ramadan was practiced before Islam.
AHMAD: About 80 days after the end of Ramadan comes the pilgrimage. What can you tell us about that?
ABUNA: I want to repeat one important comment, which is that the fast of Ramadan did not just drop out of the sky as revelation to Muhammad but was practiced by the Arabs before Islam. Some of the hanifs would fast in the cave of Hira during that time (which is where Muhammad received the first revelation of the Quran). Ramadan is simply a continuation of a practice that existed before Islam.
Now for the Hajj (pilgrimage). Shaykh Khalil writes that the Arab tribes agreed that the Kaaba in Mecca was sacred, and were eager to make pilgrimage to it. Islam continued the emphasis on the holiness of the Kaaba and Mecca, and the Quran used many expressions common at the time to describe them. Jawad Ali adds men and women would circumambulate the Kaaba naked. And even today the white cloth (the ihram) they wear at the pilgrimage leaves them half-naked.
AHMAD: What is the meaning and origin of the word “Hajj”?
ABUNA: In his important book “Myths and Traditions”, Dr. Qimni writes that the word “hajj” originally came from the root “hakk”, and even today some Arabic dialects pronounce the “J” sound as a “K”. By the way, they have silenced Dr. Qimni, but they cannot silence his books (Sayyid Qimni or Qemni is a current Egyptian reformer whose writings are attacked and banned in his own country). The root “hakk” is a derivative of “ihtikak”, which means “to rub against”. In “Al Milal wal Nahal”, Abu Qasim al-Shahristani writes that the pilgrims used to rub themselves against the black stone in the Kaaba. Dr. Qimni adds that the women would rub menstrual blood against the black stone. My question for my Muslim brethren is, If that was the meaning of the pilgrimage in the jahiliyah, why was it incorporated into Islam? What is the meaning of their kissing the black stone today?
AHMAD: You have also noted that the pilgrimage was a time of commercial profit.
ABUNA: “The Encyclopedia of Islamic Knowledge” informs us the pilgrimages were held during the date season, and markets to sell dates were set up during that time. Dr. Qimni says this was also a time where prostitution and group sex were practiced by the pilgrims as a celebration of the date harvest. One of the idols in the Kaaba was Hubal, the god of fertility, and sex was considered part of his worship. This explains why circling the Kaaba nude was part of the pilgrimage. They also practiced a form of prostitution known as “mutah” (a form of “temporary marriage” or “marriage for enjoyment” still practiced today among the Shia; the word “mutah” means “enjoyment” and it is explained in detail at mutah.com). In Quran 4:24, the list of women that Muslim men can marry includes those “for enjoyment” to whom a price is to be paid. In his “Exegesis of the Quran”, Qurtabi writes that Abu Durr said “mutah” marriage was practiced in the pilgrimage.
AHMAD: What were other pilgrimage rites at that time?
ABUNA: Shaykh Khalil writes that the pilgrims did many of the same practices they do today. These included the chant, “I am here at your service, Oh Allah”, wearing special clothing, stopping at Mt. Arafat, circling the Kaaba, throwing stones at the devil, etc.
AHMAD: What is the origin of throwing stones at the devil?
ABUNA: Jawad Ali writes that the idea of throwing stones at the devil goes back to Amr ibn Lahya (or Luhayy, who lived 400 years before Muhammad). Murtada al-Zubaydi writes in “The Bride’s Crown” that Amr brought seven idols to Mecca and then threw three stones at each one saying it was larger than the one before it. So the idea of throwing stones at the devil at the Kaaba preceded Muhammad by hundreds of years.
AHMAD: What about the black stone of the Kaaba? Was it considered sacred before Islam?
ABUNA: The black stone was sacred before Islam to the extent that the Kaaba itself took its sacredness from it. Mahmud Salim al-Hut says in his book “Mythology and the Arabs” that the Kaaba housed the black stone they believed had come down from heaven. The Arabs used to circumambulate this stone. I have already mentioned that women would rub their menstrual blood against it in the belief that would give them fertility.
AHMAD: Did Muhammad consider the black stone to be sacred?
ABUNA: Yes indeed, and he used to kiss it. He preserved circumambulating the Kaaba and the black stone in the rituals of the Hajj. The Kaaba is the focal point of the pilgrimage. In the hadith of Bayhaqi, he writes that Ibn Abbas said that Muhammad kissed the black stone and rubbed his right cheek against it. He added that the Prophet would circle the Kaaba three times running like a gazelle, and would then circumambulate it four times walking slowly in respect of the black stone. Sahih Bukhari adds that the Caliph Umar kissed the black stone and said, “I know that you are only a stone, having no power of good or evil, and I would not kiss you had not I seen the Prophet kiss you.” I ask the Muslims, why did Muhammad make this stone sacred? Can they give one reason?
AHMAD: Do you have any comment as to why Muhammad considered the black stone sacred, when Umar realized it was only a stone?
ABUNA: This is an indication of how Muhammad tried to please people, in order to gain them to his side. He called for the abolition of idols, but considered the black stone sacred. Was that not an idol? Umar realized that the stone carried no blessing. Was he better than Muhammad? Did Muhammad not realize that as well? Is it proper of a prophet that he try to please the idolaters to attract them to him? Why is the black stone still located in the Kaaba?
Friday, December 12, 2008
Who was Muhammad? Part 4 - The Influence of Idolatry
SUMMARY: In this episode from Al-Hayat TV, Abuna Zakaria Boutros presents evidence that Muhammad as a youth participated in the idolatry of his peers, and later incorporated their gods into his religion in hopes of attracting them to Islam.
COMMENT: It makes sense that as a young man Muhammad would participate in and be influenced by the religious practices of those around him. It is also logical that he would incorporate some of their beliefs into Islam in the hope of attracting the citizens of Mecca. This of course runs directly counter to the Islamic belief that Muhammad was "masum" (divinely protected) from error and any such influence.
Although the hadiths quoted below indicate Muhammad's involvement in idolatry, Muslims can easily dismiss them by claiming they are "weak" or inauthoritative. It's interesting that even the hadiths of Sahih Bukhari and Sahih Muslim, which have been as authoritative as the Quran for 1400 years, are now said to be weak when they prove embarrassing. That was Shaykh Yusuf Qaradawi's response to Wafa Sultan when she quoted the Bukhari hadith "Heaven is under the shadow of the sword." It is also the response of Western writers such as Reza Aslan (No god but God) and Sumbul Ali-Karamali (The Muslim Next Door) to the Bukhari hadith that Muhammad consumnated his marriage with Aysha when she was nine years old.
* * * * * * * * * * * * * *
AHMAD: We have spoken about the personal, tribal, and political circumstances that influenced the personality of Muhammad. What about his religious environment?
ABUNA: The religious environment influenced Muhammad more than any of the other factors, and it is very important to understand this environment. There were many religious factions at his time including idol worshipers, the hanifs who followed the monotheism of Abraham, the Sabians who worshipped the planets, Jews and Christians, and they all influenced Muhammad.
AHMAD: Can you paint a picture of what idolatry was like at that time?
ABUNA: Yes, indeed. And I would also like to note the ancient sources as well as the modern references for anyone who wants to do further study. The sources include “The Book of Idols”, by Ibn Kalbi (819-920 A.D); another book entitled “The Book of Idols” by Jahith, and “Nihayat al-Arab” by Nuwayri. The modern references include “The History of Islam” by Dr. Hasan Ibrahim Hasan, and “The History of the Arabs before Islam” by Dr. Jawad Ali.
AHMAD: Let’s begin by talking about the local gods of the Arab Peninsula.
ABUNA: Dr. Hasan writes the Quraysh put 360 idols in and around the Kaaba. It does not mean the people of Mecca worshipped an idol each day of the year, but each tribe kept its idol in the Kaaba. The Quraysh benefitted financially from the annual pilgrimage when people came to the Kaaba to worship their idols. They linked economics to one of humankind’s strongest motivation, that of religion. Dr. Jawad Ali writes that the names of the Arab gods included Allat, Uzza, Manat (who are each mentioned in the Quran and subject of Muhammad’s “Satanic verses”), Hubal, Wudd, Asaf, Nailah, and many others.
AHMAD: Can you give us an idea of who these gods were?
ABUNA: Dr. Jawad Ali writes that Allat is linguistically derived from the name of Allah, and was his female version (adding the letter “t” to a word in Arabic generally makes it feminine). Allah was the masculine, and Allat was “Mrs. Allah”. The people were primitive in their thinking; they had Allah, and they had his wife. The first mosque in (the Saudi Arabian city of) Taif was built on the location where Allat was worshipped. The explanation given for this was that the mosque was built by former idolaters who had converted to Islam with their mouths but still believed in Allat in their hearts. They built the mosque in that location in lasting memory of their idol Allat. This helps us understand how Muhammad later tried to please the idolaters and attract them to his religion.
Next was the goddess Uzza, who was also feminine and worshipped by the people of Taif. Dr. Jawad writes on p.208 of his book that Muhammad said, “I sacrificed a white sheep to Uzza when I practiced the religion of my people.” I must admit I was amazed when I first read that Muhammad worshipped idols and presented a sacrifice to Uzza.
AHMAD: Why were you amazed?
ABUNA: Because Muhammad has been surrounded by such sanctity in the traditions of Islam. The ancient books tell us that he was “a light behind Adam even before Adam’s creation”. They say he was prophesied in the Torah and the Injil (Old and New Testaments) long before he was born. His mother supposedly emanated a light when she was pregnant with him that could be seen in the palaces of Syria. Angels cut open his chest when he was a child to remove a black clot that was impurity from Satan. If all that is true, why did Muhammad worship idols while practicing the religion of his people?
According to Abu Hisham, Muhammad stated that Zayd bin Amer was the first to scold him for worshipping idols. Muhammad told the story as follows, “I had come from Taif with Zayd bin Haritha when we passed Zayd bin Amer in the highlands of Mecca. The Quraysh had made a public example of Zayd bin Amer for abandoning his religion, so he went out from their midst (Zayd bin Amer had left idolatry for the monotheism of the hanifs). I was but a lad at the time, and we had a bag containing meat that we had sacrificed to our idols. I offered some to Zayd bin Amer, but he refused to eat it and said he never ate those sacrifices. Then he upbraided me for idolatry and spoke disparagingly of those who worship idols. After that I never knowingly stroked one of their idols, not did I sacrifice to them.”
Muslim author Suhayli explains this by saying Allah did not allow Zayd to eat this meat, but Muhammad was above that! But my question is, if Muhammad was present in the creation, prophesied in the Gospels, a light from his mother’s stomach illuminated Syria, and angels removed all impurity from his chest, why was he worshipping and eating food sacrificed to idols? I would like to hear a reply from the Shaykhs of Al-Azhar.
AHMAD: Perhaps one of them will respond. What can you tell us about the other idols?
ABUNA: Manat is the third goddess mentioned in the Quran. Dr. Hasan and Dr. Jawad both inform us that the Meccans would circumambulate the Kaaba repeating,
By Allat and Uzza and Manat,
The three goddesses who are the most exalted females (sometimes translated as “cranes),
And whose intercession is desirable indeed.”
The Muslims today circle the Kaaba, repeating chants. The Arabs did that before Islam.
These three goddesses are famous because of their mention in the Quran (this is the story of the “Satanic verses”). Both Ibn Sad in “The Major Classes” and Wahidi in “Asbab al-Nazul” (the science of determining the authenticity of the hadith) tell the story of Muhammad’s desire to attract the people of his tribe who were turning against him. While sitting with them one day near the Kaaba, Muhammad recited, “Do you see Allat and Uzza and Manat, the three goddesses who are the most exalted females? Their intercession is desirable indeed.” It was the same thing the idolaters said when circumambulating the Kaaba! When the Quraysh heard this, they were filled with joy realizing that Muhammad acknowledged their gods (News of this event even reached Ethiopia where some of Muhammad’s followers had taken refuge, and they began to come home thinking their problems with the Quraysh were resolved).
That evening, according to Muslim scholars, Gabriel informed Muhammad that it was Satan, not he, who had whispered these words in Muhammad’s ears. Note that Muhammad apparently could not distinguish the voice of Satan from that of Gabriel. Gabriel then reassured Muhammad that Satan tried to whisper words into the ears of all of Allah’s prophets by revealing Quran 22:52, 53:
“Whenever we send a messenger who recites the words of Allah, Satan tries to throw some falsehood into it. Allah, however, abolishes the words Satan throws in, and establishes his revelations. Allah allows Satan to do this to test those whose hearts are hardened with unbelief.”
Muhammad then changed his message to the Quraysh to Quran 53:19-23, “Have you thought about the goddesses Allat, Uzza, and Manat? Would Allah give you male sons while giving himself female goddess daughters? That would be most unfair! Those are merely names that you have given, not names from Allah” (note the insinuation that daughters are of less value than sons).
My question is, Muhammad repeated to the Quraysh that day the same sentences about the three goddesses they had all memorized by heart and repeated every year at the Kaaba. What makes more sense, that Satan whispered those words in his ear, or that his memory recalled them to mind? Another question is why did Gabriel wait until the evening to correct Muhammad? Why not correct him immediately when Muhammad was speaking to the Quraysh?
I have another serious question. According to this story, Satan spoke to Muhammad. But the Quran says in 16:99-100 that Satan has no power over those who put their trust in Allah. Satan’s power is only over those who obey him, or who associate others with Allah. If Satan spoke to Muhammad, does that mean Muhammad was one of those who obeyed him or associated others with Allah? How could Satan have the power to whisper words into Muhammad’s ears? I invite the Shaykhs to answer me.
AHMAD: It is clear from the hadith that both the Arabs and Muhammad worshipped idols. What was the influence of this on Muhammad?
ABUNA: You can see the influence from an idol named Wudd (the Lover). Jawad Ali writes that Wudd was the moon god, as well as the greatest god, and his symbol was the crescent. I want to link things together. First of all, Muhammad adopted the crescent, which was the symbol of the moon god. Muhammad also adopted the slogan “Allahu Akbar” (Allah is the greatest). These both came from Wudd. Could Muhammad have adopted these to placate Wudd’s worshippers?
AHMAD: What about other gods?
ABUNA: There was Rahman (the Compassionate). Dr. Jawad Ali writes that the texts of the Southern Arabs describe a new god named Rahman, or Rahman Saman. That is, he was the god of the sky (sky is “samah” in Arabic, or “saman” in some grammatical forms). “Rahman” as well as “Wudd” are both included in the Muslim 99 names of Allah, as well as the god Rahim (the Merciful). I find it amazing that Muhammad took the names of these idols and included them in the names of Allah. The expression “al-Rahman al-Rahim” opens almost every chapter of the Quran.
AHMAD: Is there additional information available for those who want to learn more?
ABUNA: Yes, indeed. Jawad Ali describes all 360 idols in his book and some of them are very interesting. One of them was named Allah-humah (“their Allah” which is a common expression of the Quran). Did Muhammad use this expression to convince the idolaters there was no difference between the Allah he was calling them to, and their Allah-humah?
There was the god “Rabb al-Aalimin” (Lord of the Universe, another common Muslim phrase used to describe Allah). There was a god called Allah Ya Sin (two letters of the Arabic alphabet) worshiped in the Hadramout in Yemen. Does that not explain the chapter of the Quran entitled “Ya Sin”?
COMMENT: It makes sense that as a young man Muhammad would participate in and be influenced by the religious practices of those around him. It is also logical that he would incorporate some of their beliefs into Islam in the hope of attracting the citizens of Mecca. This of course runs directly counter to the Islamic belief that Muhammad was "masum" (divinely protected) from error and any such influence.
Although the hadiths quoted below indicate Muhammad's involvement in idolatry, Muslims can easily dismiss them by claiming they are "weak" or inauthoritative. It's interesting that even the hadiths of Sahih Bukhari and Sahih Muslim, which have been as authoritative as the Quran for 1400 years, are now said to be weak when they prove embarrassing. That was Shaykh Yusuf Qaradawi's response to Wafa Sultan when she quoted the Bukhari hadith "Heaven is under the shadow of the sword." It is also the response of Western writers such as Reza Aslan (No god but God) and Sumbul Ali-Karamali (The Muslim Next Door) to the Bukhari hadith that Muhammad consumnated his marriage with Aysha when she was nine years old.
* * * * * * * * * * * * * *
AHMAD: We have spoken about the personal, tribal, and political circumstances that influenced the personality of Muhammad. What about his religious environment?
ABUNA: The religious environment influenced Muhammad more than any of the other factors, and it is very important to understand this environment. There were many religious factions at his time including idol worshipers, the hanifs who followed the monotheism of Abraham, the Sabians who worshipped the planets, Jews and Christians, and they all influenced Muhammad.
AHMAD: Can you paint a picture of what idolatry was like at that time?
ABUNA: Yes, indeed. And I would also like to note the ancient sources as well as the modern references for anyone who wants to do further study. The sources include “The Book of Idols”, by Ibn Kalbi (819-920 A.D); another book entitled “The Book of Idols” by Jahith, and “Nihayat al-Arab” by Nuwayri. The modern references include “The History of Islam” by Dr. Hasan Ibrahim Hasan, and “The History of the Arabs before Islam” by Dr. Jawad Ali.
AHMAD: Let’s begin by talking about the local gods of the Arab Peninsula.
ABUNA: Dr. Hasan writes the Quraysh put 360 idols in and around the Kaaba. It does not mean the people of Mecca worshipped an idol each day of the year, but each tribe kept its idol in the Kaaba. The Quraysh benefitted financially from the annual pilgrimage when people came to the Kaaba to worship their idols. They linked economics to one of humankind’s strongest motivation, that of religion. Dr. Jawad Ali writes that the names of the Arab gods included Allat, Uzza, Manat (who are each mentioned in the Quran and subject of Muhammad’s “Satanic verses”), Hubal, Wudd, Asaf, Nailah, and many others.
AHMAD: Can you give us an idea of who these gods were?
ABUNA: Dr. Jawad Ali writes that Allat is linguistically derived from the name of Allah, and was his female version (adding the letter “t” to a word in Arabic generally makes it feminine). Allah was the masculine, and Allat was “Mrs. Allah”. The people were primitive in their thinking; they had Allah, and they had his wife. The first mosque in (the Saudi Arabian city of) Taif was built on the location where Allat was worshipped. The explanation given for this was that the mosque was built by former idolaters who had converted to Islam with their mouths but still believed in Allat in their hearts. They built the mosque in that location in lasting memory of their idol Allat. This helps us understand how Muhammad later tried to please the idolaters and attract them to his religion.
Next was the goddess Uzza, who was also feminine and worshipped by the people of Taif. Dr. Jawad writes on p.208 of his book that Muhammad said, “I sacrificed a white sheep to Uzza when I practiced the religion of my people.” I must admit I was amazed when I first read that Muhammad worshipped idols and presented a sacrifice to Uzza.
AHMAD: Why were you amazed?
ABUNA: Because Muhammad has been surrounded by such sanctity in the traditions of Islam. The ancient books tell us that he was “a light behind Adam even before Adam’s creation”. They say he was prophesied in the Torah and the Injil (Old and New Testaments) long before he was born. His mother supposedly emanated a light when she was pregnant with him that could be seen in the palaces of Syria. Angels cut open his chest when he was a child to remove a black clot that was impurity from Satan. If all that is true, why did Muhammad worship idols while practicing the religion of his people?
According to Abu Hisham, Muhammad stated that Zayd bin Amer was the first to scold him for worshipping idols. Muhammad told the story as follows, “I had come from Taif with Zayd bin Haritha when we passed Zayd bin Amer in the highlands of Mecca. The Quraysh had made a public example of Zayd bin Amer for abandoning his religion, so he went out from their midst (Zayd bin Amer had left idolatry for the monotheism of the hanifs). I was but a lad at the time, and we had a bag containing meat that we had sacrificed to our idols. I offered some to Zayd bin Amer, but he refused to eat it and said he never ate those sacrifices. Then he upbraided me for idolatry and spoke disparagingly of those who worship idols. After that I never knowingly stroked one of their idols, not did I sacrifice to them.”
Muslim author Suhayli explains this by saying Allah did not allow Zayd to eat this meat, but Muhammad was above that! But my question is, if Muhammad was present in the creation, prophesied in the Gospels, a light from his mother’s stomach illuminated Syria, and angels removed all impurity from his chest, why was he worshipping and eating food sacrificed to idols? I would like to hear a reply from the Shaykhs of Al-Azhar.
AHMAD: Perhaps one of them will respond. What can you tell us about the other idols?
ABUNA: Manat is the third goddess mentioned in the Quran. Dr. Hasan and Dr. Jawad both inform us that the Meccans would circumambulate the Kaaba repeating,
By Allat and Uzza and Manat,
The three goddesses who are the most exalted females (sometimes translated as “cranes),
And whose intercession is desirable indeed.”
The Muslims today circle the Kaaba, repeating chants. The Arabs did that before Islam.
These three goddesses are famous because of their mention in the Quran (this is the story of the “Satanic verses”). Both Ibn Sad in “The Major Classes” and Wahidi in “Asbab al-Nazul” (the science of determining the authenticity of the hadith) tell the story of Muhammad’s desire to attract the people of his tribe who were turning against him. While sitting with them one day near the Kaaba, Muhammad recited, “Do you see Allat and Uzza and Manat, the three goddesses who are the most exalted females? Their intercession is desirable indeed.” It was the same thing the idolaters said when circumambulating the Kaaba! When the Quraysh heard this, they were filled with joy realizing that Muhammad acknowledged their gods (News of this event even reached Ethiopia where some of Muhammad’s followers had taken refuge, and they began to come home thinking their problems with the Quraysh were resolved).
That evening, according to Muslim scholars, Gabriel informed Muhammad that it was Satan, not he, who had whispered these words in Muhammad’s ears. Note that Muhammad apparently could not distinguish the voice of Satan from that of Gabriel. Gabriel then reassured Muhammad that Satan tried to whisper words into the ears of all of Allah’s prophets by revealing Quran 22:52, 53:
“Whenever we send a messenger who recites the words of Allah, Satan tries to throw some falsehood into it. Allah, however, abolishes the words Satan throws in, and establishes his revelations. Allah allows Satan to do this to test those whose hearts are hardened with unbelief.”
Muhammad then changed his message to the Quraysh to Quran 53:19-23, “Have you thought about the goddesses Allat, Uzza, and Manat? Would Allah give you male sons while giving himself female goddess daughters? That would be most unfair! Those are merely names that you have given, not names from Allah” (note the insinuation that daughters are of less value than sons).
My question is, Muhammad repeated to the Quraysh that day the same sentences about the three goddesses they had all memorized by heart and repeated every year at the Kaaba. What makes more sense, that Satan whispered those words in his ear, or that his memory recalled them to mind? Another question is why did Gabriel wait until the evening to correct Muhammad? Why not correct him immediately when Muhammad was speaking to the Quraysh?
I have another serious question. According to this story, Satan spoke to Muhammad. But the Quran says in 16:99-100 that Satan has no power over those who put their trust in Allah. Satan’s power is only over those who obey him, or who associate others with Allah. If Satan spoke to Muhammad, does that mean Muhammad was one of those who obeyed him or associated others with Allah? How could Satan have the power to whisper words into Muhammad’s ears? I invite the Shaykhs to answer me.
AHMAD: It is clear from the hadith that both the Arabs and Muhammad worshipped idols. What was the influence of this on Muhammad?
ABUNA: You can see the influence from an idol named Wudd (the Lover). Jawad Ali writes that Wudd was the moon god, as well as the greatest god, and his symbol was the crescent. I want to link things together. First of all, Muhammad adopted the crescent, which was the symbol of the moon god. Muhammad also adopted the slogan “Allahu Akbar” (Allah is the greatest). These both came from Wudd. Could Muhammad have adopted these to placate Wudd’s worshippers?
AHMAD: What about other gods?
ABUNA: There was Rahman (the Compassionate). Dr. Jawad Ali writes that the texts of the Southern Arabs describe a new god named Rahman, or Rahman Saman. That is, he was the god of the sky (sky is “samah” in Arabic, or “saman” in some grammatical forms). “Rahman” as well as “Wudd” are both included in the Muslim 99 names of Allah, as well as the god Rahim (the Merciful). I find it amazing that Muhammad took the names of these idols and included them in the names of Allah. The expression “al-Rahman al-Rahim” opens almost every chapter of the Quran.
AHMAD: Is there additional information available for those who want to learn more?
ABUNA: Yes, indeed. Jawad Ali describes all 360 idols in his book and some of them are very interesting. One of them was named Allah-humah (“their Allah” which is a common expression of the Quran). Did Muhammad use this expression to convince the idolaters there was no difference between the Allah he was calling them to, and their Allah-humah?
There was the god “Rabb al-Aalimin” (Lord of the Universe, another common Muslim phrase used to describe Allah). There was a god called Allah Ya Sin (two letters of the Arabic alphabet) worshiped in the Hadramout in Yemen. Does that not explain the chapter of the Quran entitled “Ya Sin”?
Tuesday, December 9, 2008
Who was Muhammad? Part 3 - International Political Influence
SUMMARY: Numerous tribes in the Arab Peninsula had united to form kingdoms at the time of Muhammad, but the tribes of the Hejaz (the area including Mecca and Medina) were never able to follow their example. Muhammad’s grandfather Abu Mutallib envisioned his descendants forming a kingdom similar to those of the surrounding kingdoms. Muhammad himself had political and economic ambitions that included conquering the Sassanid (Persian) and Byzantine (Roman) Empires.
COMMENT: The concept of Muhammad having political and economic ambitions runs counter to the common Muslim understanding that he was a peace-loving man called by Allah to be a religious prophet. As could be expected, there are numerous websites that seek to vigorously refute all that (Abuna) Zakaria Boutros says about Muhammad on his Al-Hayat TV programs. Zakaria often repeats that he only wants people to critically examine the available evidence and think for themselves.
* * * * * * * * * * * * * * * * *
AHMAD: We have talked about the tribal and domestic political influences that influenced the personality of Muhammad. What were the other influences?
ABUNA: By domestic political influences, I meant the Arab Peninsula, but we only talked about the situation in Mecca. The most important thing occupying the minds of the thinkers in Mecca was how to establish a united country with Mecca as its capital. In his book “Mecca and Medina”, Dr. Ahmad al-Sharif writes that the Arabs of Mecca felt that the absence of a kingdom uniting them was a source of abasement and shame. This was particularly true because they were surrounded by numerous Arab kingdoms.
AHMAD: What were some of them?
ABUNA: There were at least eight Arab kingdoms. First of all, there was the kingdom of Hirah in the northern part of the Peninsula on the border of the Persian Empire that includes today’s Iraq, with its famous king Numan. In the north-western part, bordering the Byzantine Empire that is today’s Syria, was the Ghassanid Kingdom led by king Harith. There was the Sabean kingdom (also known as the Kingdom of Sheba) near Najran south-west of Mecca, the Qatban kingdom in a southern pocket of the Peninsula, the kingdom of Hadramout east of Qatban, and other kingdoms in Yemen including the Humayr, the Maen and the Kindah. One of the Kindah kings, Imru al-Qais, is famous for his pre-Islamic poetry. There was a sense of Arab nationalism that encouraged the establishment of these kingdoms.
AHMAD: How did these kingdoms influence the personality of Muhammad?
ABUNA: We have already seen that Muhammad’s ancestors including Qusay, Hashim, and his grandfather Abu Mutallib were occupied by this idea. They were surrounded by kings; why could they not establish a kingdom? In his book “Islamiyat”, Dr. Qimni writes that Abu Mutallib once pointed at his children and grandchildren and said Allah would raise children such as these if he wanted to establish a kingdom in Mecca. Dr. Qimni also pointed out that the area of the Hejaz with its two major cities of Mecca and Yathrib (Medina) was geographically far removed from the realm of international conflicts and independent of subjugation to any foreign influence. In spite of that, however, it did not have kings in the true sense nor a sense of political unity that united all the tribes. One man, Aswad Ibn Abdel al-Uzzah said, “We need to establish a state with a leader like the Prophet David.” The political environment in which Muhammad lived was occupied with the idea of establishing a kingdom.
AHMAD: Why were the people of the Hejaz unable to form a kingdom?
ABUNA: They were a tribal society, unable to decide which tribe would be the ruler. Dr. Qimni writes that they would not allow one person to rule over them, because that would mean the ruler’s tribe was superior to the other tribes and his family was above their families. Even king Numan, who inherited the throne of the Hirah Kingdom from his father, informed the Persian king Khosrau that the infighting of the Arabs made it impossible for one person to be their king, even though many had tried. For that reason some believed the only solution was that of the Jewish tradition where one person, such as King David, fulfilled the dual role of prophet and king.
AHMAD: Perhaps Muhammad announced himself as a prophet in order to achieve the dream of his grandfather Abu Mutallib of establishing a kingdom in the Hejaz. But what was the connection between the people of Mecca and the surrounding Arab kingdoms?
ABUNA: In his book “The Ancient Arabs”, Lutfi Abdul Wahab writes that even though the Kindah kingdom in Yemen did not last very long, the fact that it even existed at all gave birth to a longing among the Arab tribes of the Hejaz to form a similar union. It paved the way for the uniting of the region under Islam.
AHMAD: So it was not merely a dream of uniting the tribes of Mecca, but of establishing a kingdom in the entire Hejaz.
ABUNA: Yes, but much more than that. This will become evident as we examine the influence of the external or international political situation on Muhammad. His dream was not only to unite the Hejaz with Mecca as its capital, but to unite the other Arab kingdoms and overtake the Persian Sassanid and Roman Byzantine Empires which had been making inroads into conquering some of the Arab kingdoms.
AHMAD: Was Muhammad really thinking about conquering the Byzantine and Persian Empires?
ABUNA: Yes. Dr. Qimni writes in “Islamiyat” that when Muhammad first called the slaves of Mecca to Islam, he promised them that if they followed him he would give them the treasures of Khosrau and Caesar, meaning the rulers of those empires. Dr. Qimni adds that when the Quraysh understood what Muhammad meant, they concluded he was merely another self-proclaimed prophet with political ambitions. He was attacking their commercial interests by calling their slaves to follow him, and then planned to rule the Hejaz in preparation for defeating the Persian and Byzantine Empires. This was particularly true of Muhammad’s distant relatives, the Meccan Quraysh clans of Abdel Dar, Abdel Shams, and Naufal, as they realized Muhammad’s clan of the Beni Hashim would be above them.
AHMAD: You have been quoting from Dr. Sayyid Qimni, but some Muslims might say he was only a historian subject to error. Are their authoritative hadith from the life of Muhammad that speak of conquering those empires?
ABUNA: Yes indeed. But I want to say that modern researchers and historians rely upon the authoritative texts. They do not create new information. However if we want to go back to the source documents, we have the following hadith that indicate Muhammad’s ambitions toward these kingdoms.
Sahih Bukhari says in hadith volume 8, book 78, number 626: Narrated Abu Huraira, Allah's Apostle said, "If Khosrau is ruined, there will be no Khosrau after him; and if Caesar is ruined, there will be no Caesar after him. By Him in Whose Hand Muhammad's soul is, surely you will spend their treasures in Allah's cause.
Also Sahih al-Bukhari hadith volume 4, book 52, number 175: Narrated Khalid bin Madan, The Prophet then said, “The first army amongst my followers who will invade Caesar’s city will be forgiven their sins.”
Also Sahih al-Bukhari hadith volume 9, book 91, number 369: Narrated Abdullah bin Abbas: Allah's Apostle sent a letter to Khosrau and told his messenger to give it first to the ruler of Bahrain, and tell him to deliver it to Khosrau. When Khosrau had read it, he tore it into pieces. (Az-Zuhri said: I think Ibn Al-Musaiyab said, "Allah's Apostle invoked Allah to tear them (Khosrau and his followers) into pieces."
And Sahih al-Bukhari hadith volume 4, book 56, number 793: Narrated Adi bin Hatim: The Prophet said, “If you should live long, the treasures of Khosrau will be opened and taken as spoils.”
AHMAD: What caused Muhammad to think in this way?
ABUNA: It was the victory of the Christian Arabs over the Persians in the battle of Dhi Qar about 609 that caused Muhammad to think about overcoming the Persians.
AHMAD: What happened in that battle?
ABUNA: Dhi Qar (which is located in Iraq and the modern name of one of Iraq’s provinces) belonged to the Persians. The Persian king Khosrau had an Arab administrator working in the royal court whose father had been killed by Numan king of Hirah. The administrator created a ruse to gain revenge on his father. Knowing that Khosrau loved beautiful women, the administrator informed him that Numan had beautiful daughters. Khosrau sent the administrator to ask for one of them, but Numan refused. Khosrau then summoned Numan to appear before him. Realizing he was in a precarious position, Numan hid his family armor including 400 shields with one of the local tribes. Khosrau imprisoned and killed Numan, and then sent his forces to recover the armor. Numan’s friend Hani bin Masud refused to turn it over and enticed the Persian forces to a location of Dhi Qar where it was extremely hot and there was no water. The Persian commander challenged the Arab commander to an individual dual and the Arab won. The Persian commander was killed and his forces routed. When news of this reached Muhammad, he said, “This is the first time the Arabs defeated the non-Arabs.”
AHMAD: So the Arab victory at Dhi Qar caused Muhammad to begin thinking about defeating the Persians and the Byzantines?
ABUNA: Yes. And it is clear that his motive in this was not religious, but economic and political. Another important event took place about the same time in Yemen. The Ethiopians had conquered parts of Yemen for seventy-two years, but a Yemeni Arab leader forced them out. These two events raised sentiments of Arab nationalism, and caused Muhammad to think about achieving the dream of a kingdom long held by his grandfather Abu Mutallib.
COMMENT: The concept of Muhammad having political and economic ambitions runs counter to the common Muslim understanding that he was a peace-loving man called by Allah to be a religious prophet. As could be expected, there are numerous websites that seek to vigorously refute all that (Abuna) Zakaria Boutros says about Muhammad on his Al-Hayat TV programs. Zakaria often repeats that he only wants people to critically examine the available evidence and think for themselves.
* * * * * * * * * * * * * * * * *
AHMAD: We have talked about the tribal and domestic political influences that influenced the personality of Muhammad. What were the other influences?
ABUNA: By domestic political influences, I meant the Arab Peninsula, but we only talked about the situation in Mecca. The most important thing occupying the minds of the thinkers in Mecca was how to establish a united country with Mecca as its capital. In his book “Mecca and Medina”, Dr. Ahmad al-Sharif writes that the Arabs of Mecca felt that the absence of a kingdom uniting them was a source of abasement and shame. This was particularly true because they were surrounded by numerous Arab kingdoms.
AHMAD: What were some of them?
ABUNA: There were at least eight Arab kingdoms. First of all, there was the kingdom of Hirah in the northern part of the Peninsula on the border of the Persian Empire that includes today’s Iraq, with its famous king Numan. In the north-western part, bordering the Byzantine Empire that is today’s Syria, was the Ghassanid Kingdom led by king Harith. There was the Sabean kingdom (also known as the Kingdom of Sheba) near Najran south-west of Mecca, the Qatban kingdom in a southern pocket of the Peninsula, the kingdom of Hadramout east of Qatban, and other kingdoms in Yemen including the Humayr, the Maen and the Kindah. One of the Kindah kings, Imru al-Qais, is famous for his pre-Islamic poetry. There was a sense of Arab nationalism that encouraged the establishment of these kingdoms.
AHMAD: How did these kingdoms influence the personality of Muhammad?
ABUNA: We have already seen that Muhammad’s ancestors including Qusay, Hashim, and his grandfather Abu Mutallib were occupied by this idea. They were surrounded by kings; why could they not establish a kingdom? In his book “Islamiyat”, Dr. Qimni writes that Abu Mutallib once pointed at his children and grandchildren and said Allah would raise children such as these if he wanted to establish a kingdom in Mecca. Dr. Qimni also pointed out that the area of the Hejaz with its two major cities of Mecca and Yathrib (Medina) was geographically far removed from the realm of international conflicts and independent of subjugation to any foreign influence. In spite of that, however, it did not have kings in the true sense nor a sense of political unity that united all the tribes. One man, Aswad Ibn Abdel al-Uzzah said, “We need to establish a state with a leader like the Prophet David.” The political environment in which Muhammad lived was occupied with the idea of establishing a kingdom.
AHMAD: Why were the people of the Hejaz unable to form a kingdom?
ABUNA: They were a tribal society, unable to decide which tribe would be the ruler. Dr. Qimni writes that they would not allow one person to rule over them, because that would mean the ruler’s tribe was superior to the other tribes and his family was above their families. Even king Numan, who inherited the throne of the Hirah Kingdom from his father, informed the Persian king Khosrau that the infighting of the Arabs made it impossible for one person to be their king, even though many had tried. For that reason some believed the only solution was that of the Jewish tradition where one person, such as King David, fulfilled the dual role of prophet and king.
AHMAD: Perhaps Muhammad announced himself as a prophet in order to achieve the dream of his grandfather Abu Mutallib of establishing a kingdom in the Hejaz. But what was the connection between the people of Mecca and the surrounding Arab kingdoms?
ABUNA: In his book “The Ancient Arabs”, Lutfi Abdul Wahab writes that even though the Kindah kingdom in Yemen did not last very long, the fact that it even existed at all gave birth to a longing among the Arab tribes of the Hejaz to form a similar union. It paved the way for the uniting of the region under Islam.
AHMAD: So it was not merely a dream of uniting the tribes of Mecca, but of establishing a kingdom in the entire Hejaz.
ABUNA: Yes, but much more than that. This will become evident as we examine the influence of the external or international political situation on Muhammad. His dream was not only to unite the Hejaz with Mecca as its capital, but to unite the other Arab kingdoms and overtake the Persian Sassanid and Roman Byzantine Empires which had been making inroads into conquering some of the Arab kingdoms.
AHMAD: Was Muhammad really thinking about conquering the Byzantine and Persian Empires?
ABUNA: Yes. Dr. Qimni writes in “Islamiyat” that when Muhammad first called the slaves of Mecca to Islam, he promised them that if they followed him he would give them the treasures of Khosrau and Caesar, meaning the rulers of those empires. Dr. Qimni adds that when the Quraysh understood what Muhammad meant, they concluded he was merely another self-proclaimed prophet with political ambitions. He was attacking their commercial interests by calling their slaves to follow him, and then planned to rule the Hejaz in preparation for defeating the Persian and Byzantine Empires. This was particularly true of Muhammad’s distant relatives, the Meccan Quraysh clans of Abdel Dar, Abdel Shams, and Naufal, as they realized Muhammad’s clan of the Beni Hashim would be above them.
AHMAD: You have been quoting from Dr. Sayyid Qimni, but some Muslims might say he was only a historian subject to error. Are their authoritative hadith from the life of Muhammad that speak of conquering those empires?
ABUNA: Yes indeed. But I want to say that modern researchers and historians rely upon the authoritative texts. They do not create new information. However if we want to go back to the source documents, we have the following hadith that indicate Muhammad’s ambitions toward these kingdoms.
Sahih Bukhari says in hadith volume 8, book 78, number 626: Narrated Abu Huraira, Allah's Apostle said, "If Khosrau is ruined, there will be no Khosrau after him; and if Caesar is ruined, there will be no Caesar after him. By Him in Whose Hand Muhammad's soul is, surely you will spend their treasures in Allah's cause.
Also Sahih al-Bukhari hadith volume 4, book 52, number 175: Narrated Khalid bin Madan, The Prophet then said, “The first army amongst my followers who will invade Caesar’s city will be forgiven their sins.”
Also Sahih al-Bukhari hadith volume 9, book 91, number 369: Narrated Abdullah bin Abbas: Allah's Apostle sent a letter to Khosrau and told his messenger to give it first to the ruler of Bahrain, and tell him to deliver it to Khosrau. When Khosrau had read it, he tore it into pieces. (Az-Zuhri said: I think Ibn Al-Musaiyab said, "Allah's Apostle invoked Allah to tear them (Khosrau and his followers) into pieces."
And Sahih al-Bukhari hadith volume 4, book 56, number 793: Narrated Adi bin Hatim: The Prophet said, “If you should live long, the treasures of Khosrau will be opened and taken as spoils.”
AHMAD: What caused Muhammad to think in this way?
ABUNA: It was the victory of the Christian Arabs over the Persians in the battle of Dhi Qar about 609 that caused Muhammad to think about overcoming the Persians.
AHMAD: What happened in that battle?
ABUNA: Dhi Qar (which is located in Iraq and the modern name of one of Iraq’s provinces) belonged to the Persians. The Persian king Khosrau had an Arab administrator working in the royal court whose father had been killed by Numan king of Hirah. The administrator created a ruse to gain revenge on his father. Knowing that Khosrau loved beautiful women, the administrator informed him that Numan had beautiful daughters. Khosrau sent the administrator to ask for one of them, but Numan refused. Khosrau then summoned Numan to appear before him. Realizing he was in a precarious position, Numan hid his family armor including 400 shields with one of the local tribes. Khosrau imprisoned and killed Numan, and then sent his forces to recover the armor. Numan’s friend Hani bin Masud refused to turn it over and enticed the Persian forces to a location of Dhi Qar where it was extremely hot and there was no water. The Persian commander challenged the Arab commander to an individual dual and the Arab won. The Persian commander was killed and his forces routed. When news of this reached Muhammad, he said, “This is the first time the Arabs defeated the non-Arabs.”
AHMAD: So the Arab victory at Dhi Qar caused Muhammad to begin thinking about defeating the Persians and the Byzantines?
ABUNA: Yes. And it is clear that his motive in this was not religious, but economic and political. Another important event took place about the same time in Yemen. The Ethiopians had conquered parts of Yemen for seventy-two years, but a Yemeni Arab leader forced them out. These two events raised sentiments of Arab nationalism, and caused Muhammad to think about achieving the dream of a kingdom long held by his grandfather Abu Mutallib.
Sunday, December 7, 2008
The Iraq Security Agreement
SUMMARY: The vast majority of those who called or wrote in to a recent al-Jazeera show on the US-Iraqi security agreement believed the agreement was engineered to achieve America ’s interests, not those of Iraq . Many believed the Americans had no intention of leaving Iraq even by the 2011 terms of the agreement.
COMMENT: Two things struck me from this episode. First was that in spite of over 4200 American deaths, tens of thousands permanently injured, and the billions of dollars spent in Iraq, very few Arabs trust us or our intentions. President Bush has been speaking recently about his presidential legacy of “liberating 50 million people”. Not many in this part of the world would agree with his analysis.
The second thing is I believe the opinions expressed by those who called in below are very different from what Americans diplomats hear when they sit with Arab leaders and government officials. Either there is a great gulf between those leaders and their own people, or they don’t tell the American diplomats what they really believe. I’m not sure which of the two options is correct.
* * * * * * * * * * * * * * * * * * *
The first caller, who was from Norway, began with a poem, “Oh you people of Iraq , remember your history filled with betrayers and betrayals…” Hostess Muna Salman cut him off, reminding her viewers she would not allow them to openly insult Arab people or their leaders, and put on Iadat from Morocco . Iadat wanted Iraqis to unite as quickly as possible to put out the Americans, or else the name of their country would become the United States of America and Iraq . The American influence in Iraq was negative and not positive. Iraqis needed to hold demonstrations and resist before their country became a perpetually occupied territory like Palestine .
Muhammad from Switzerland noted that the American rationale for occupying Iraq constantly shifted. At first it was the weapons of mass destruction, followed by the need for regime change, and most recently Bush’s speech in New York that people needed protection who wanted to change their religion. The real reason was that America needed Iraq as a military and political base, and wanted access to Iraqi oil.
When Muna asked why some people opposed the security agreement even though it gave a timeline for American withdrawal, Muhammad replied there were other reports that America wanted to keep 14 military bases in Iraq for an unlimited amount of time. There was no way that the occupier would choose to liberate the land it was occupying. It was the responsibility of Muslim armies to liberate any Muslim country under occupation whether Iraq , Palestine , or Afghanistan .
Hasan from Saudi Arabia also thought Iraqis needed to unite to immediately expel the American imperialists. The Americans wanted to control not only Iraq but the entire Arab Peninsula , and the only alternative was to put them out. When Muna asked if the agreement of the Iraqi Parliament to accept the security plan could not be seen as unity, Hasan replied that 90 percent of the Iraqi Parliamentarians were only interested in media attention. He was calling on the Iraqi people, not their politicians, to unite and expel the Americans.
Ahmad was convinced that the agreement was advantageous for any American, military or civilian, who wanted to exploit Iraqis because it would exempt them from legal prosecution. He could not understand how any politician could approve it. Majid from Yemen thought the agreement would be thrown into the “dust-bin of history” by the Americans, because they needed Iraq as the “footprint” for their control of the entire region.
Abd al-Fattah from Jordan covered 1400 years of history in one sentence by linking the killing of the Prophet Muhammad’s cousin Ali (which was the beginning of the Shia-Sunni divide) to the execution of Saddam Husayn. The Shia, according to him, could never be trusted.
Adel from Saudi Arabia thought the agreement represented the “betrayal of the great Iraqi people”. At the same time it was a defeat for America , because it would force them out of Iraq . Adel’s problem with the agreement was that it allowed Americans to remain until 2011.
Mahmud, a Syrian living in Oman thought Iraqi politicians quickly pushed the agreement through following the Obama victory to serve their goals of remaining in power. Without the agreement, the new American administration might want to withdraw forces before 2011. The current leaders in Iraq were linked to the occupation and wanted it to continue. But the Iraqi people, in agreement with regional leaders such as Syrian President Bashar al-Asad who opposed the agreement, would cause it to fail. The only countries in the world willing to stand against the Americans were between Afghanistan and the Mediterranean Sea . The Americans had occupied Afghanistan in order to cut Pakistan off from Iran , and had occupied Iraq to cut off the connection between Iran and Syria . They also had made many security and military agreements with other Arab and regional governments to control the oil of the Gulf and the Caspian Sea .
Ahmad from Libya used the common expression “those who arrived on the American tanks” to describe the Iraqi leaders who signed the agreement. They were only American agents whose stay in power was linked to the occupation.
Ahmad Adel from Egypt said the Arabs would claim victory when American forces finally left Iraq , but in fact it would be a victory for the Americans who had succeeded in dividing Iraq into three separate cantons (Shia, Sunni, and Kurdish). People should not rejoice even when the Americans left, because their occupying influence would remain.
Muhsin thought the agreement represented a “change of masks” on the part of the Americans. It was foolish of the Iraqis to trust the Americans, and even more foolish for them to try to persuade other Arabs to trust the Americans. The Iraqi leaders signed the agreement to protect themselves against the resistance, but the resistance would in turn smash any agreement made with the government that “rode in on the backs of American tanks”.
Hostess Muna noted that not a single participant thus far supported the agreement. She read an email from Ridah who quoted the English proverb, “He who pays the piper calls the tune.” There was no way that America , having spent billions on this war, would allow an agreement not in its interests.
Ali, an Iraqi in the UK agreed that the agreement served only American interests in Iraq . America was buying Iraqi oil for three dollars a barrel, stealing Iraq ’s natural resources, and opening American companies that would control Iraqi interests. Having lost 5,000 soldiers, there was no way America would leave Iraq . America needed to at least reassure its people it had achieved cheap Iraqi oil. The election of Obama would make no difference; a black person might be in charge, but American policy was the same. Because of Iran , America would keep its forces in Iraq , Kuwait , and other locations throughout the Gulf region. The American intelligences services governed Iraq .
Karim from Morocco thought it was scandalous that the agreement should discuss “Americans in Iraq ”. The only agreement should be that the Americans leave and repair what they destroyed.
Faizah, a female from Saudi Arabia, had the following comment. “In the old days, the Arabs would make agreements with other countries or with the kufar when they were in a position of strength and able to impose their will in reality. Are the Arab countries in a position of strength today? America is not a charity organization. The goal of America ’s presence in the region is petrol, and they are now even more determined because of the financial crisis. Can Iraq guarantee that America will withdraw in 2011? If they do not, who will be strong enough to force them out and save the Iraqi people?
Faizah continued, “Have the Iraqis even read the agreement? Do they realize it allows the presence of five American bases in Iraq fully controlled by the Americans as if it was the country of America inside Iraq ? Do they know it gives America the right to take preemptive action using the pretext of terrorism? Do they know it allows America to call for the assistance of any foreign force if they see it necessary? The goals of America in the region make it sacrifice itself for the sake of petrol.”
Ahmad was the first Iraqi to call from within Iraq . “Why is all this fuss being made about Iraq ? Are Saudi Arabia and Kuwait and the other Arab countries free from American influence? We do not like America , and we reject this agreement, but what brought America to Iraq ? Wasn’t it the killing and the destruction that came from the Arabs?”
Nabil, a second caller from Iraq , believed the agreement signified a defeat for the Americans. It was a victory for Iraq because it indicated that Shia, Sunnis, and Kurds could reach an agreement together. It was also a victory for the jihadists and resistance fighters throughout the world who wanted the kafirs (the Americans) out of Iraq .
Khalid from Mauritania agreed with earlier callers that America had come only to plunder Iraq and had no intention of leaving. The agreement was worth no more than the paper it was written on, and allowed Americans to do what they wanted with no possibility of being tried or judged by Iraqi courts. Muna corrected him to say the section of the agreement granting immunity to all Americans in Iraq had been amended, and Americans who committed crimes would not be immune from prosecution.
Dr. Shukri added that an agreement of this type could only be valid if it were between two independent parties. An agreement between an occupier and the people occupied was of no value. In reality the agreement was not between Baghdad and Washington , but between the American occupiers and the Iraqi inhabitants of Baghdad ’s Green Zone who had come with the occupation and as part of it. The agreement would fail and the occupation would collapse just as it had in Vietnam .
Thunyan from Saudi Arabia was the first caller who believed the agreement was to the benefit of Iraq . If the Americans left without an agreement, internal violence would break out in Iraq . The first thing to happen would be “a great evil” from Iran , and who would be able to stop Iran ? Media attention and other factors put limits on what the Americans would do, but nobody could put limits on Iran .
When Muna repeated the question of an earlier caller what was the guarantee the Americans would really leave in 2011, Thunyan replied that no occupier lasted forever. The Americans would eventually leave. It used to be said that the sun never set on the British Empire , but look at that empire now.
Akram from Greece thought the agreement should be called the American-American agreement, since it was concluded between an imperialist government and an American colony. Muna countered that others had said the same thing and it was time to more the discussion forward. What did Akram think was the best solution for the Iraqi people?
Akram had a ready answer. “The security agreement does not serve the interests of the Iraqi people in any way. The Iraqis must liberate themselves from the American colonizers by establishing an opposition front that includes all those who oppose America to force the Americans out. This front cannot be based on sectarian or religious divides, because these divisions have caused all of Iraq ’s problems. The Shia, Sunnis, and Kurds must unite to force out the Americans. The Americans want to remain in Iraq to avoid the embarrassment they would face if they left at the present time.”
Kazim was the second participant who thought the agreement was a good idea. “The security agreement,” he wrote in an email, “Is the best thing the elected Iraqi government has given to its people, and is Iraq ’s salvation from civil war and dissolution. Your show today showed the superficiality of most of those who called in and their ridiculous positions.”
Mustafa from Holland had a practical perspective. “The security agreement is a fact,” he wrote, “And it could have been called the agreement of security and reconstruction. The Iraqi politicians should present a study to America containing all the parts of the Iraqi infrastructure and Iraqi organizations that were destroyed by the Americans, and take advantage of the American presence there to have them rebuild Iraq during the remaining years of the agreement.”
Sabah’s email expressed the majority view. “The haters in the Green Zone drew up the agreement of humiliation in accordance with the orders of their bosses in the Black House (a common mocking description of the American White House). This was only the culmination of many other agreements between the American intelligences services and their (Arab) servants.”
Sarah from the UAE also agreed with the majority. “The Americans won’t leave Iraq in 2011 or any other year,” she said. “They will stay for years and years, and the Iraqi people must understand this. I was one of those who cried when Saddam Husayn was hung, and his death affected me greatly. I don’t know if he was a good man or not, but as Muslims his execution had a great effect on us.”
Muna reminded Sarah that the discussion was simply whether the security agreement was good for Iraq or not. Sarah replied there would be no security as long as the Americans remained in Iraq but under the present circumstances there would be no security if the Americans left. The only answer was for all the regional governments including Iran to sit down and reach a workable solution.
COMMENT: Two things struck me from this episode. First was that in spite of over 4200 American deaths, tens of thousands permanently injured, and the billions of dollars spent in Iraq, very few Arabs trust us or our intentions. President Bush has been speaking recently about his presidential legacy of “liberating 50 million people”. Not many in this part of the world would agree with his analysis.
The second thing is I believe the opinions expressed by those who called in below are very different from what Americans diplomats hear when they sit with Arab leaders and government officials. Either there is a great gulf between those leaders and their own people, or they don’t tell the American diplomats what they really believe. I’m not sure which of the two options is correct.
* * * * * * * * * * * * * * * * * * *
The first caller, who was from Norway, began with a poem, “Oh you people of Iraq , remember your history filled with betrayers and betrayals…” Hostess Muna Salman cut him off, reminding her viewers she would not allow them to openly insult Arab people or their leaders, and put on Iadat from Morocco . Iadat wanted Iraqis to unite as quickly as possible to put out the Americans, or else the name of their country would become the United States of America and Iraq . The American influence in Iraq was negative and not positive. Iraqis needed to hold demonstrations and resist before their country became a perpetually occupied territory like Palestine .
Muhammad from Switzerland noted that the American rationale for occupying Iraq constantly shifted. At first it was the weapons of mass destruction, followed by the need for regime change, and most recently Bush’s speech in New York that people needed protection who wanted to change their religion. The real reason was that America needed Iraq as a military and political base, and wanted access to Iraqi oil.
When Muna asked why some people opposed the security agreement even though it gave a timeline for American withdrawal, Muhammad replied there were other reports that America wanted to keep 14 military bases in Iraq for an unlimited amount of time. There was no way that the occupier would choose to liberate the land it was occupying. It was the responsibility of Muslim armies to liberate any Muslim country under occupation whether Iraq , Palestine , or Afghanistan .
Hasan from Saudi Arabia also thought Iraqis needed to unite to immediately expel the American imperialists. The Americans wanted to control not only Iraq but the entire Arab Peninsula , and the only alternative was to put them out. When Muna asked if the agreement of the Iraqi Parliament to accept the security plan could not be seen as unity, Hasan replied that 90 percent of the Iraqi Parliamentarians were only interested in media attention. He was calling on the Iraqi people, not their politicians, to unite and expel the Americans.
Ahmad was convinced that the agreement was advantageous for any American, military or civilian, who wanted to exploit Iraqis because it would exempt them from legal prosecution. He could not understand how any politician could approve it. Majid from Yemen thought the agreement would be thrown into the “dust-bin of history” by the Americans, because they needed Iraq as the “footprint” for their control of the entire region.
Abd al-Fattah from Jordan covered 1400 years of history in one sentence by linking the killing of the Prophet Muhammad’s cousin Ali (which was the beginning of the Shia-Sunni divide) to the execution of Saddam Husayn. The Shia, according to him, could never be trusted.
Adel from Saudi Arabia thought the agreement represented the “betrayal of the great Iraqi people”. At the same time it was a defeat for America , because it would force them out of Iraq . Adel’s problem with the agreement was that it allowed Americans to remain until 2011.
Mahmud, a Syrian living in Oman thought Iraqi politicians quickly pushed the agreement through following the Obama victory to serve their goals of remaining in power. Without the agreement, the new American administration might want to withdraw forces before 2011. The current leaders in Iraq were linked to the occupation and wanted it to continue. But the Iraqi people, in agreement with regional leaders such as Syrian President Bashar al-Asad who opposed the agreement, would cause it to fail. The only countries in the world willing to stand against the Americans were between Afghanistan and the Mediterranean Sea . The Americans had occupied Afghanistan in order to cut Pakistan off from Iran , and had occupied Iraq to cut off the connection between Iran and Syria . They also had made many security and military agreements with other Arab and regional governments to control the oil of the Gulf and the Caspian Sea .
Ahmad from Libya used the common expression “those who arrived on the American tanks” to describe the Iraqi leaders who signed the agreement. They were only American agents whose stay in power was linked to the occupation.
Ahmad Adel from Egypt said the Arabs would claim victory when American forces finally left Iraq , but in fact it would be a victory for the Americans who had succeeded in dividing Iraq into three separate cantons (Shia, Sunni, and Kurdish). People should not rejoice even when the Americans left, because their occupying influence would remain.
Muhsin thought the agreement represented a “change of masks” on the part of the Americans. It was foolish of the Iraqis to trust the Americans, and even more foolish for them to try to persuade other Arabs to trust the Americans. The Iraqi leaders signed the agreement to protect themselves against the resistance, but the resistance would in turn smash any agreement made with the government that “rode in on the backs of American tanks”.
Hostess Muna noted that not a single participant thus far supported the agreement. She read an email from Ridah who quoted the English proverb, “He who pays the piper calls the tune.” There was no way that America , having spent billions on this war, would allow an agreement not in its interests.
Ali, an Iraqi in the UK agreed that the agreement served only American interests in Iraq . America was buying Iraqi oil for three dollars a barrel, stealing Iraq ’s natural resources, and opening American companies that would control Iraqi interests. Having lost 5,000 soldiers, there was no way America would leave Iraq . America needed to at least reassure its people it had achieved cheap Iraqi oil. The election of Obama would make no difference; a black person might be in charge, but American policy was the same. Because of Iran , America would keep its forces in Iraq , Kuwait , and other locations throughout the Gulf region. The American intelligences services governed Iraq .
Karim from Morocco thought it was scandalous that the agreement should discuss “Americans in Iraq ”. The only agreement should be that the Americans leave and repair what they destroyed.
Faizah, a female from Saudi Arabia, had the following comment. “In the old days, the Arabs would make agreements with other countries or with the kufar when they were in a position of strength and able to impose their will in reality. Are the Arab countries in a position of strength today? America is not a charity organization. The goal of America ’s presence in the region is petrol, and they are now even more determined because of the financial crisis. Can Iraq guarantee that America will withdraw in 2011? If they do not, who will be strong enough to force them out and save the Iraqi people?
Faizah continued, “Have the Iraqis even read the agreement? Do they realize it allows the presence of five American bases in Iraq fully controlled by the Americans as if it was the country of America inside Iraq ? Do they know it gives America the right to take preemptive action using the pretext of terrorism? Do they know it allows America to call for the assistance of any foreign force if they see it necessary? The goals of America in the region make it sacrifice itself for the sake of petrol.”
Ahmad was the first Iraqi to call from within Iraq . “Why is all this fuss being made about Iraq ? Are Saudi Arabia and Kuwait and the other Arab countries free from American influence? We do not like America , and we reject this agreement, but what brought America to Iraq ? Wasn’t it the killing and the destruction that came from the Arabs?”
Nabil, a second caller from Iraq , believed the agreement signified a defeat for the Americans. It was a victory for Iraq because it indicated that Shia, Sunnis, and Kurds could reach an agreement together. It was also a victory for the jihadists and resistance fighters throughout the world who wanted the kafirs (the Americans) out of Iraq .
Khalid from Mauritania agreed with earlier callers that America had come only to plunder Iraq and had no intention of leaving. The agreement was worth no more than the paper it was written on, and allowed Americans to do what they wanted with no possibility of being tried or judged by Iraqi courts. Muna corrected him to say the section of the agreement granting immunity to all Americans in Iraq had been amended, and Americans who committed crimes would not be immune from prosecution.
Dr. Shukri added that an agreement of this type could only be valid if it were between two independent parties. An agreement between an occupier and the people occupied was of no value. In reality the agreement was not between Baghdad and Washington , but between the American occupiers and the Iraqi inhabitants of Baghdad ’s Green Zone who had come with the occupation and as part of it. The agreement would fail and the occupation would collapse just as it had in Vietnam .
Thunyan from Saudi Arabia was the first caller who believed the agreement was to the benefit of Iraq . If the Americans left without an agreement, internal violence would break out in Iraq . The first thing to happen would be “a great evil” from Iran , and who would be able to stop Iran ? Media attention and other factors put limits on what the Americans would do, but nobody could put limits on Iran .
When Muna repeated the question of an earlier caller what was the guarantee the Americans would really leave in 2011, Thunyan replied that no occupier lasted forever. The Americans would eventually leave. It used to be said that the sun never set on the British Empire , but look at that empire now.
Akram from Greece thought the agreement should be called the American-American agreement, since it was concluded between an imperialist government and an American colony. Muna countered that others had said the same thing and it was time to more the discussion forward. What did Akram think was the best solution for the Iraqi people?
Akram had a ready answer. “The security agreement does not serve the interests of the Iraqi people in any way. The Iraqis must liberate themselves from the American colonizers by establishing an opposition front that includes all those who oppose America to force the Americans out. This front cannot be based on sectarian or religious divides, because these divisions have caused all of Iraq ’s problems. The Shia, Sunnis, and Kurds must unite to force out the Americans. The Americans want to remain in Iraq to avoid the embarrassment they would face if they left at the present time.”
Kazim was the second participant who thought the agreement was a good idea. “The security agreement,” he wrote in an email, “Is the best thing the elected Iraqi government has given to its people, and is Iraq ’s salvation from civil war and dissolution. Your show today showed the superficiality of most of those who called in and their ridiculous positions.”
Mustafa from Holland had a practical perspective. “The security agreement is a fact,” he wrote, “And it could have been called the agreement of security and reconstruction. The Iraqi politicians should present a study to America containing all the parts of the Iraqi infrastructure and Iraqi organizations that were destroyed by the Americans, and take advantage of the American presence there to have them rebuild Iraq during the remaining years of the agreement.”
Sabah’s email expressed the majority view. “The haters in the Green Zone drew up the agreement of humiliation in accordance with the orders of their bosses in the Black House (a common mocking description of the American White House). This was only the culmination of many other agreements between the American intelligences services and their (Arab) servants.”
Sarah from the UAE also agreed with the majority. “The Americans won’t leave Iraq in 2011 or any other year,” she said. “They will stay for years and years, and the Iraqi people must understand this. I was one of those who cried when Saddam Husayn was hung, and his death affected me greatly. I don’t know if he was a good man or not, but as Muslims his execution had a great effect on us.”
Muna reminded Sarah that the discussion was simply whether the security agreement was good for Iraq or not. Sarah replied there would be no security as long as the Americans remained in Iraq but under the present circumstances there would be no security if the Americans left. The only answer was for all the regional governments including Iran to sit down and reach a workable solution.
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