The Heart's Witness Against Muhammad: The Murder of Ka'b bin Al-Ashraf
To exchange reason for Muhammad's Islam is a Mephistophelian bargain
Ka'b bin al-Ashraf, a chief of the Jewish tribe of Banu Nadi, was another victim of Muhammad's rise to power which personifies the alleged prophet's moral failings. Once Muhammad gained political power and the ability for force his will on others, some of the Jewish tribes around him grew mistrustful and opposed both his message and his rising influence. Muhammad ordered Ka'b bin al-Ashraf's murder, and authorized deception in the process.
The Fifth Commandment, if Muhammad knew it expressly at all, did not apply to Muhammad in his view. He doubtfully read Exodus, since he was supposed to be illiterate. Perhaps it might have done him some good had he read, "Thou shalt not kill. (Exodus 20:13; Deut. 5:17) It would also have done him well to have heard Jesus' angle on that commandment. (Matt. 5:21-22). He certainly seems not to have been open to the divine injunction that prohibited murder that was contained in the recesses of his heart, i.e., the natural law.
But in Muhammad's view, there was no need to read the Scriptures prior to his supposed revelations; they were corrupted on Muhammad's account (See Qur'an 5:13, 41.). And whatever was therein contained was of no moment since, by the supposed revelations of Allah which came to us through the mouth of Muhammad, whatever Muhammad did was perfect. If the Fifth Commandment has to take a back seat to Muhammad's "perfect" desires, and if the unwritten law of God in the heart of every man that says one should not kill an innocent man had to be squelched, then so be it: Allah and his messenger know best.
Unlike Yahweh, Allah did not say, "Thou shalt not kill." Rather, Allah said, "Thou shalt kill." Or so Muhammad would have it where it was to his political advantage.
Ka'b bin al-Ashraf, a chief of the Jewish tribe of Banu Nadi, was another victim of Muhammad's rise to power which personifies the alleged prophet's moral failings. Once Muhammad gained political power and the ability for force his will on others, some of the Jewish tribes around him grew mistrustful and opposed both his message and his rising influence.
Though Muhammad had ostensibly entered into an informal treaty with the Jewish tribes in the town of Yathrib (which later was known as Medina), there was tension between Muhammad's followers and the Jewish tribes, including the Banu Nadi. (This seems to be a chronic feature of Islam's relationship with its neighbors, even to this day.)
Al-Ashraf, it may be conceded, was an opponent of Muhammad, believed Muhammad a false prophet, and opposed himself to Muhammad's worrisome rise.
After Muhammad's victory at the battle of Badr, al-Ashraf grew particularly concerned. But is that a crime?
It was from Muhammad's vantage point. In Muhammad's eyes, opposition to him and his doctrine and will was anathema: nay, it was more than that; it was a virtual death sentence.
Moreover, Muhammad was like the devil, "the proud spirit [who] cannot endure to be mocked," as St. Thomas More put it, and al-Ashraf mocked both Muhammad and the Muslim women. "He [al-Ashraf] inveighed against the apostle," wrote a plaintive poem at the loss by the Quraysh tribe defeated at Badr, and "composed amatory verses of an insulting nature about Muslim women," Muhammad's biographer Ibn Ishaq tells us.
This was the extent of his alleged crimes.
The enmity between al-Ashraf and Muhammad and Muhammad's response to it is found in several sources, including Sahih al-Bukhari 3.45.687 and 5.59.369. The second hadith is particularly long, so only parts will be quoted here. The hadith begins:
"Allah's messenger said 'Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His apostle?'
Thereupon Maslama got up saying, 'O Allah's messenger! Would you like that I kill him?'
The prophet said, 'Yes.'
Maslama said, 'Then allow me to say a (false) thing (i.e., to deceive Ka'b).' The prophet said, 'You may say it.'"
So here we have two questionable moral lapses by Muhammad to the Realpolitik of the day. The first: a willingness to put a political opponent to death--political murder. The second: a willingness to use all manners of deceit to advance the political murder--lying. Here we find an instance of the questionable doctrine of taqiyya, or dissimulation, approved by the alleged prophet of Allah, the Arab war idol and transformed moon god who--unlike Christ who says, "I am the truth" (John 14:6)--says of himself that he is the "best of deceivers," Allahu khayru al-makirina, (Qur'an 3:54).
Based on the pretense that, as an opponent of Muhammad, he wanted to borrow a camel load or two of food, Maslama visited al-Ashraf at night and, together with his foster brother Abu Naila, was ...
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