Refutation: Is Jesus God because he did mighty miracles?

Bismillahir Rahmanir Raheem
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,


Some Christians believe that Jesus’ miracles prove that he is God. The problem with this claim is that almost every single miracle performed by Jesus finds a parallel within the OT. There are many OT prophets that performed the very same kinds of miracles that Jesus did. If the miracles of Jesus make him God then why don’t the miracles of the other prophets prove that they are God/gods as well?


Sam’s response is quite muddled, in the sense that while he does attempt to answer the question, he actually falls just short. I understand that this was an honest attempt at responding to the question, but Sam seems unable of directly answer questions. Whether this is due to a lack of faith or a lack of intelligence, I cannot say. but clearly he has lost the plot. He says, and I quote:

 In the first place, it isn’t so much the miracles which make Jesus God, but the divine claims of Jesus which the miracles serve to validate. Jesus made certain statements that no other true prophet before him ever did, and then performed supernatural miracles to back up the truthfulness and validity of those claims:

“‘My sheep hear my voice, and I know them, and they follow me. I GIVE THEM ETERNAL LIFE, and they will never perish, AND NO ONE WILL SNATCH THEM OUT OF MY HAND. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.’ The Jews picked up stones again to stone him. Jesus answered them, ‘I have shown you many good works from the Father; for which of them are you going to stone me?’ The Jews answered him, ‘It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.’ Jesus answered them, ‘Is it not written in your Law, “I said, you are gods”? If he called them gods to whom the word of God came–and Scripture cannot be broken– do you say of him whom the Father consecrated and sent into the world, “You are blaspheming,” because I said, “I am the Son of God”? If I am not doing the works of my Father, then do not believe me;but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.’ Again they sought to arrest him, but he escaped from their hands.” John 10:25-39

“Jesus said to him, ‘Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, “Show us the Father”? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me,or else believe on account of the works themselves.’” John 14:9-11

If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father.” John 15:24

“concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God IN POWER according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,” Romans 1:3-4

Thus, the miracles do not make Jesus God, but rather it is Jesus’ own claims which demonstrate that he at least believed he is God. The miracles only served the purpose of providing divine validation for Christ’s claims.

According to Sam, it’s Jesus’ own words which make him into their God and the miracles Jesus did are simply done to validate Christ’s statements. However, this is a dogmatic answer, it is quite well known that these statements attributed to Christ in the Bible are not first person verbatim (Greek: grapho) statements. Meaning then, that they cannot directly be traced back to Jesus, but can be traced back to someone attributing them to Jesus. If I were to throw this piece of knowledge out of the discussion and assume that Jesus did speak these words, we would still reach at the conclusion that Christ is not a God. For example, using Sam’s quote from John 10 above, we read:

My sheep hear my voice, and I know them, and they follow me. I GIVE THEM ETERNAL LIFE, and they will never perish, AND NO ONE WILL SNATCH THEM OUT OF MY HAND. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand……I have shown you many good works from the Father;

If we also examine his quote of John 14, we see:

“Jesus said to him, ‘Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, “Show us the Father”? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me,or else believe on account of the works themselves.’” John 14:9-11

While Jesus is able to do the miracle, he is claiming that the source of the miracle is not himself, but the Father (God). Jesus is making it clear that the authority who is permitting him to exercise these ‘miracles’ are from the Father (God). Sam’s quote of Romans is irrelevant as these are Paul’s words and not Christ’s. If he cannot prove Christ’s divinity without needing Paul, then clearly he has failed at proving Christ’s divinity, as this would mean that Christ’s words alone are not sufficient in determining his deity. There exists another problem, Sam’s argument can be summarised as such:

  • Christ is God because of what he says.
  • Miracles add validity to his claim of being a deity.

The logic being:

  • If Christ says he is a God.
  • Then miracles add credence to his claim.

Yet, none of Sam’s passages, whether they be Mark 2:5-12, Mark 3:9-11, Matthew 14:22-23, John 6:5-15, 26-42, 47-59, John 11:1-3, 23-27, 38-43 or John 5:2-10, 16-21, 25-26, 28-29, demonstrate that Christ is God, Sam has instead, skipped his initial premise and jumped into the second premise, foregoing his onus of having to prove that Jesus claimed to be a deity. He recognized this by labelling them miracles:

  • Miracles Proving that Jesus Forgives Sins
  • Miracles Proving that Jesus is Sovereign over both the Spiritual and Physical Realms
  • Miracles Proving that Jesus is the Sustainer and the Source of Life
  • Miracles Proving that Jesus is co-equal to the Father

Therefore by Sam’s purposeful ignoring of his own criteria, and because of his own actions, he has intentionally rested his case on miracles and not on Christ claiming to be a deity. This would then mean that because Sam has not proved Christ’s deity through Christ’s own words, then logically, the miracles do not add validity to the claim of Jesus being a deity. Thus rendering Jesus as a miracle worker and not a man-God. If we examine Sam’s ‘miracles‘, what do we see? If we take each of the miracles that Sam has used an example and refer them to Acts 2:22, which reads:

Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. – Acts 2:22.

and John 5:30, which reads:

By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me. – John 5:30.

Our resulting conclusion of those miracles should be that:

  • Jesus told someone that there sins were forgiven because the Father forgave the person.
  • Jesus was called the Son of God (a title given to many throughout the OT and NT), and his hand was licked like a dog licking its master’s hand (the word used for worship is  ‘προσκυνέω’ – Strong’s Lexicon, G4352, ‘From G4314 and probably a derivative of G2965 (meaning to kiss, like a dog licking his master’s hand)’.
  • Jesus brings life to those who are spiritually dead, he will ‘resurrect’ their spirituality.
  • The Father has sent Christ to do works in His name.

Practically nothing that Sam has quoted or referenced, lends credence to the claim that Christ is a deity, in fact, what we’ve seen is the direct opposite. Christ constantly indicates that he is doing the work or will of God, by the authority of God. After not proving Christ’s deity and relegating Christ’s miracles as a sign that he is not a God (Note: Sam said that miracles do not make Christ a God, yet Sam constantly tries to demonstrate the miracles which allude to Christ being a God). Sam goes on to say:

No prophet or apostle ever made the claims that the Lord Jesus made, and none of their miracles were done to validate their claims of being Deity.

None of the passages above demonstrate any odd claims that Jesus made. Christ constantly indicates that he is doing the will of the Father (God), in fact, Christ never lays claim to deity, as opposed to his alleged ‘Triune Father’ – YHWH who boasted of it, and made it known to thousands constantly – see my article, “The Christian God: Non Compos Mentis“. Sam continues by saying:

The prophets went out of their to show that they were nothing more than fallible human beings whom God empowered to carry out his specific purpose and will. This is quite unlike the Lord Jesus.

How is this, ‘unlike Jesus‘? Jesus showed that he was weak and feeble, that he had to run and hide, as any other man would, when his life was threatened:

 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them. – John 12:36.

Sam, realising that he can’t prove Jesus’ deity through Jesus’ own words, then tried to prove Jesus was God through another alleged miracle, he attempted to do so using Mark 9:38, which reads:

“Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.”

The phrase, ‘in your name’, is rendered as: ‘εν σου ονομα‘, which according to the Greek, also reads, ‘by your authority‘ (see: Strong’s Lexicon, G1722, G4675, G3686). Therefore Sam’s appeal to the text is fanciful at best as the text can be rendered both ways, which is in light of the Gospel’s account of him, which reads:

When Jesus had finished saying these things, the crowds were amazed at his teaching, because he taught as one who had authority, and not as their teachers of the law. – Matthew 7:29.

Therefore, in Mark 9:38, the person was able to drive out demons, by the authority of Christ’s teachings. Similarly, the account in Acts which  Sam has appealed to are once again based on experiences of Paul and not from Jesus, thus directly contradicting his own criteria. If Sam needs more than what Jesus said or did to prove him to be a deity, as opposed to using examples of Christ-only events, then Christ’s own testimony is not sufficient to qualify his claims. Sam then says:

The Quran mentions many of the miracles of the prophets but fails to record a single miracle of Muhammad.

Which is a bit funny, as he then goes on to quote two ayat (verses) from the Qur’an, which says that the Qur’an itself is one of the miracles attributed to Muhammad [saws] (see quote below). That being a direct contradiction of his previous claim:

In fact, many passages of the Quran explicitly deny that Muhammad could perform any sign or wonder. Here are a couple of verses:

But (now), when the Truth has come to them from Ourselves, they say, “Why are not (Signs) sent to him, like those which were sent to Moses?” Do they not then reject (the Signs) which were formerly sent to Moses? They say: “Two kinds of sorcery, each assisting the other!” And they say: “For us, we reject all (such things)!” S. 28:48

Nay; rather it is signs, clear signs in the breasts of those who have been given knowledge; and none denies Our signs but the evildoers. They say, ‘Why have signs not been sent down upon him from his Lord?’ Say: ‘The signs are only with God, and I am only a plain warner. What, is it not SUFFICIENT FOR THEM that We have sent down upon thee the Book that is recited to them? Surely in that is a mercy, and a reminder to a people who believe. S. 29:49-51 A.J. Arberry

It should be noted that none of the ayat say that Muhammad [saws] could not perform any sign or wonder. I know that Sam can be desperate at times, but to quote something and then directly lie about what he has just quoted either demonstrates abject dishonesty or really horrible comprehension abilities. He continues his eisegesis of the Qur’an by saying:

The last passage expressly states that the Quran is sufficient as a sign, which means that no other sign or miracle was necessary. Thus, this surah poses huge problems for Muslims since if Muhammad did perform miracles then this means that the Quran is not sufficient, thereby falsifying the claims of the Quran!

In a previous response to Sam, I dubbed the term, “Shamounian Logic”, and it’s mostly certainly showed up again. The Qur’an clearly says that the Qur’an is a sufficient miracle for those who have knowledge and understanding, it does not say that it is the only miracle that is necessary, or that other miracles would be more sufficient, or that there would be no other miracles. In Sam’s reasoning, although the Qur’an says it is sufficient, if more miracles were done, this somehow makes the Qur’an less sufficient. His reasoning is not clear, the Qur’an does not say that nothing else is a sufficient miracle or that there would be no more miracles, but what it does say, is that by itself, the Qur’an is a sufficient miracle, if there are other miracles that are sufficient for other persons, that does not negate the appropriateness or sufficiency of the Qur’an. I’ll give an example of Sam’s reasoning using Paul and “the sufficiency of Christ’s Grace“. In 2 Corinthians 12 we read:

Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me.  Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” – 2 Corinthians 12:7-9.

Even though Christ’s grace was supposed to be sufficient enough for Paul to deal with the messenger of Satan tormenting him, Paul still begged and pleaded for the ‘thorn in his flesh’ to be removed. This thorn was never removed, does this mean that Christ’s grace was not sufficient? According to Sam’s reading, the answer is “Yes”. Sam then admits that while there are miracles that the Prophet Muhammad [saws] did do, that these are recorded in ahadith and they are therefore ‘all made up or false‘, an appeal to ignorance really. Sam does not understand Ulum al Hadith, of which is the basis for the modern science of Textual Criticism. Hadiths were not written later or hundreds of years after the Prophet [saws], but during and directly after his lifetime, see the following excerpt from this article by Brother Jibreel (a former Christian convert to Islam):

2. The Muslim Methodology of Preserving Information

The Jewish and Christian Scriptures suffered at the hands of the very people who should have guarded them. Because of this, the Muslim community felt a pressing need to safeguard the knowledge that was entrusted to them. To write a book using a false name is tremendously easy; in the literary world the use of pen names is commonplace. Similarly, it is possible to tamper with someone else’s work then republish it under the original author’s name…Muslims devised a working solution long ago, developing a watertight system which they employed faithfully for eight or nine centuries.[4] Starting from the time of prophet Muhammad (peace be upon him) him receiving the firs revelation, knowledge proliferation has been at the core of the Muslim nation. Upon reaching Madinah the prophet (peace be upon him) arranged schools and ordered scribes to write whatever he dictated. Many companions had copies of his letters dispatched to different people.[5] Not only those things were written down with the outmost care, but also at the same time information was being checked for reliability and content. From the affairs of the government during the reigns of the three caliphs to the administrative lessons, religious rulings, political and military strategies and all of the prophet’s traditions were passed on through a very strict system.[6] The Muslims methodology of gathering information, verifying it and passing it on had no match. The isnad systems that were developed to make sure that each incident or rapport is reported by an unbroken chain back to the original narrator[7]. Evidence for the transmission of knowledge in this manner comes from thousands of ahadith bearing identical wordings but coming from different corners of the Islamic world, each tracing its origin back to a common source – the Prophet, a Companion, or a Successor.[8] For example the hadith of Abu Huraira about the obligation of following the Imam is recorded at least 124 times, and reported by 26 third-generation authorities that unanimously trace its origin to Companions of the Prophet (peace be upon him).[9] However theisnad system was only the first step in establishing authenticity and preserving information. Establishing trustworthiness (morality, ability, memory etc.) of the narrator was another important step in the Muslim methodology of preserving information. Umar Al Khatab and Abu Bakr, when collecting the Quran in one book, they followed the instructions of Allah the Almighty:

“…and take for witness two persons from among you, endued with justice.”[10]

The people of ahlul suffah (companions of the rows) used to dedicate their whole lives just to record and propagate the teachings of Islam during the time of prophet Muhammad (peace be upon him). Many companions such as Uthman, Ali, Umar and others memorized not only the sayings of prophet Muhammad (peace be upon him) but also the whole Quran. The knowledge they preserved was passed on in the forms of books through a very stringent system that involved different levels of information delivery such as Sama’ (teacher reading to student), Ardh(student reading to teacher), Munawala (hading someone a text and allowing transmission), Kitaba (a form of correspondence), and Wasiyya (entrusting someone with knowledge to be delivered). These are just a few examples of the strict methods taken by Muslims to preserve information and the early stage in which such began being implemented[11]. Now we turn our attention to the proofs of the documentation of the Sunnah of prophet Muhammad (peace be upon him) during his time.

3. Documentation of the Sunnah during the Prophet’s (peace be upon him) time

It is agreed upon that the Sunnah of prophet Muhammad (peace be upon him) was not fully recorded in written form during his life time, however as we have pointed out the Muslim methodology was not restricted to writing, and it relied heavily on memorization. However much of the ahadtih have been recorded in writing and books during the lifetime of the prophet (peace be upon him). There are many evidences showing that companions (in this case Abu Shah) used to write the speeches of prophet Muhammad such as the example of the speech of the inviolability of Makkah.[12] The prophet (peace be upon him) also wrote letters to many kings inviting them to Islam, some of them still being available today. Some critics have raised an objection by quoting the hadith of Abu Sa’eed al-Khudri, who narrates that prophet Muhammad said:

“Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that…”[13]

They claim that prophet Muhammad (peace be upon him) did not allow hadith to be recorded, however they selectively take what suits their agenda and ignore the whole corpus of ahadith. It is clear from the wording of prophet Muhammad that such a statement was general and it was during the time when the writing of the Quran was in it’s early stages. The prophet allowed and encouraged his companions to write ahadith once the system for recording Quran was in place. He did not want companions to mix the Quran with ahadith, and indeed we see today that such genius paid off. When some companions heard that Amr ibn Al As’s had scrolls of ahadith, they reproached him, however he went and told the prophet who said:

“Write from me, for by the One Who has my soul in His hand, nothing other than the truth has ever come out of my mouth”.[14]

The same Abdullah ibn Amr ibn Al As’s collected the book called Al-Sahefah As-Sadiqah. This is a book that contained many ahdith of the prophet Muhammad (peace be upon him) and was spread amongst the companions and later generations. The Sahefah of Abu Hurayrah, which was proliferated by his student Hammam ibn Munabbih, that has survived till today and was published by Dr. Hamidullah.[15] It is without a doubt that there is sufficient information in the history of Islam to show that the Sunnah of prophet Muhammad (peace be upon him) was recorded and passed on with his permission and during his lifetime. Those who say that the Sunnah was recorded only centuries after prophet Muhammad during the time of Bukhari and Muslim are far away from the historical proofs that are widely available, wishing only to escape the strict security measures that were divinely implemented in guarding not only the Quran and the Sunnah, but also Islam as a way of life.

4. Documentation of the Sunnah after the Death of Prophet Muhammad (peace be upon him)

After the death of Muhammad (peace be upon him), his companions took an even stricter approach in preserving and reporting the Sunnah. In this period, a number of leading companions wrote down narrations and preserved them. Abu Hurayrah to whom 5374 channels of hadith are attributed, had many books in his possession as reported by Hasan ibn Amr ad-Damari.[16] Abdullah ibn Abbas to whom 1600 channels of narrations are attributed used to write whatever he heard and used to hire his servants to write ahadith for him.[17] Abdullah ibn Amr ibn Al Aas to whom 700 channels of narration are attributed recorded ahadith in his Sahefah, while Abu Bakr was also amongst those who used to possess written copies of the Sunnah of prophet Muhammad (peace be upon him).[18] After the companions of prophet Muhammad (peace be upon him), their students passed on the knowledge to their students. Abu Hurairah had nine students writing down from him, Ibn Umar had eight, Anas had sixteen, Aisha had three, ibn Abbas had nine, Jabir had fourteen, and others did the same as well.[19] The time in history is known as the era of the Tabi’oon and in this era the science of gathering ahadith became stricter, as people began inventing ahadith. It is very important to highlight here the fact that fabrication was discovered and dealt with. This shows the strict nature of the system and the strong filters it had for innovations and lies. Under the reign of Umar ibn Abdul Azeez[20] the scholars compiled books of ahadith containing biographical data on the various narrators of ahadith, exposing the liars and fabricators.[21] The hadith proliferation spread with such a great strength and precise science that the science began influencing the other branches of Islamic knowledge such as Aqeedah, Fiq and other. The people would not accept the authority of any teacher of any subject, unless he or she would possess the unbroken link till prophet Muhammad (peace be upon him) coupled with the reliability criteria for that person in question. The collection of ahadith and knowledge was so intense and serious that some would not wait for the ahadith to reach them but they would travel for long periods of time to hear and verify ahadith. Jabir ibn Abdullah heard of a hadith and traveled on a mount that he had purchased, and after one moth of travel he gathered the hadith and returned back. The same happened to Abu Ayoob al Ansari.[22] The sciences have only intensified and crystallized as time advanced and following the ear of the companions, the followers and their followers came the ear of the Saheehs, which was the pinnacle of hadith sciences[23].

The following excerpt is from “The Compilation of Hadith, by Shaykh Abdul Ghafar Rahmanee“, wherein he mentions the earliest codices of ahadith, dating from the time of the Prophet [saws], to directly after his death, not several hundred years later as Sam has dishonestly stated:

The Written Works of the First Period

1. Saaheefa Saadiqaa
This has been attributed to Abdullaah Ibn Amr al-Aas (d.63H at the age of 77). He had a great love for writing and making notes and whatever he heard from the Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam), he would write down. He personally had permission from the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam).5 This treatise is composed of about 1000 ahaadeeth. It remained secure and preserved
within his family for a long time. All of it can be found in the Musnad of Imaam Ahmad (rahimahullaah).

2. Saaheefa Saheehaa
This is attributed to Humaam Ibn Munabbeh (rahimahullaah) (d.101H). He was from the famous students of Abu Hurairah (radi-Allaahu ‘anhu); he wrote all the ahaadeeth from his teacher. Copies of this manuscript are available from libraries in Berlin (Germany) and Damascus (Syria); Imaam Ahmad Ibn Hanbal (rahimahullaah) has categorised all of this Saaheefa in his Musnad, under Abu Hurairah (radi-Allaahu ‘anhu).6 This treatise, after considerable effort by Dr. Hameedullaah, has been printed and distributed from Hyderabad (Deccan). It contains 138 narrations. This Saaheefa is a part of the ahaadeeth narrated from Abu Hurairah, most of its narration’s are in Bukhaaree and Muslim; the words of the ahaadeeth are extremely similar and there are no major differences between them.

3. Saaheefa Basheer Ibn Naheek
He was the student of Abu Hurairah (radi-Allaahu ‘anhu). He also gathered and wrote a treatise of ahaadeeth which he read to Abu Hurairah (radi-Allaahu ‘anhu), before they departed, and he verified it.7

4. Musnad Abu Hurairah (radi-Allaahu ‘anhu)
It was written during the time of the Companions. Its copy was with the father of Umar Ibn Abdul Azeez (radi-Allaahu ‘anhu), Abdul Azeez Ibn Marwaan, the Governor of Misr who died in 86H. He wrote to Katheer Ibn Murrah instructing him to write down all the hadeeth he heard from the Companions and to send them to him. Along with this command, he told him not to send the ahaadeeth of Abu Hurairah as
he already had them.8 And the Musnad of Abu Hurairah (radi-Allaahu ‘anhu) was hand-written by Ibn
Taymiyyah (rahimahullaah). It is available in a library in Germany. 9

5. Saaheefa Alee (radi-Allaahu ‘anhu)
We find from Imaam Bukhaaree’s checking that this collection was quite voluminous and it had in it issues of zakah, and from the actions that were permissible or  impermissible in Madeenah, the Khutbatul-Hajjah al-Widah and Islaamic guidelines.10

6. The Final Sermon of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam)
On the conquest of Makkah the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) told Abu Shah Yamanee (radi-Allaahu ‘anhu) to write down the final sermon. 11

7. Saaheefa Jaabir (radi-Allaahu ‘anhu)
His students, Wahb Ibn Munabbeh (d.110H) and Sulaymaan Ibn Qais Lashkaree, collected the narrations of Jaabir (radi-Allaahu ‘anhu). In it they wrote down issues of Hajj and the Khutbatul-Hajjah al-Widah.12

8. Narrations of Aa’ishah Siddeeqa (radi-Allaahu ‘anhaa)
The narrations of Aa’ishah Siddeeqa were written by her student, Urwah Ibn Zubair.13

9. Ahaadeeth of Ibn Abbaas (radi-Allaahu ‘anhu)
There were many compilations of the ahaadeeth of Ibn Abbaas (radi-Allaahu ‘anhu). Sa’eed Ibn Jubair would compile his ahaadeeth.14
10. The Saaheefa of Anas Ibn Maalik (radi-Allaahu ‘anhu) Sa’eed Ibn Hilaal narrates that Anas Ibn Maalik (radi-Allaahu ‘anhu) would mention
everything he had written by memory; whilst showing us he would say: “I heard this narration from the Messenger of Allaah (sal-Allaahu alayhe wa sallam) myself and I would write it down and repeat it to the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) so that he would
affirm it.” 15

11. Amr Ibn Hazm (radi-Allaahu ‘anhu)
When he was made the Governor and sent to Yemen he was given written instructions and guidance. Not only did he protect the guidelines but he also added 21 commands of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) and he made it into the
form of a book.16

12. Risaalah of Samurah Ibn Jundub (radi-Allaahu ‘anhu)
This was given to his son in the form of a will; this was a great treasure.17

13. Sa’ad Ibn Ubaadah (radi-Allaahu ‘anhu)
He knew how to read and write from the time of Jahiliyyah.

14. Maktoob Naaf’i (radi-Allaahu ‘anhu)
Sulaymaan Ibn Moosaa narrates that Abdullaah Ibn Umar (radi-Allaahu ‘anhu) would dictate and Naaf’i would write.18

Citations and Sources:

5 See Mukhtasar Jaami Bayaan al-Ilm (pp. 36-37).
6 For further details see Saaheefa Humaam of Dr. Hameedullaah and Musnad Ahmad (2/312-318).
7 See Jaami al-Bayaan (1/72) and Tahdheeb at-Tahdheeb (1/470)
8 See Saaheefa Humaam (p.50) and Tabaqaat Ibn Sa’ad (7/157)
9 Muqqadimah Tuhfatul-Ahwadhee Sharh Jaami Tirmidhee (p.165)
10 Saheeh al-Bukhaaree, Kitaab al-Ei’tisaam bil-Kitaab was Sunnah (1/451)
11 Saheeh al-Bukhaaree (1/20), Mukhtasar Jaami Bayaan al-Ilm (p. 36) and Saheeh Muslim (1/439)

12 Tahdheeb at-Tahdheeb (4/215)
13 Tahdheeb at-Tahdheeb (7/183)
14 ad-Daarimee (p. 68)
15 Saaheefa Ibn Humaam (p. 34) from Khateeb al-Baghdaadee and al-Haakim (3/574)
16 al-Wathaiq as-Siyaasah (p.105), Tabaree (p.104)
17 Tahdheeb at-Tahdheeb (4/236)
18 Ad-Daarimee (p.69) and Saaheefa Ibn Humaam (p.45) from Tabaqaat Ibn Sa’ad

You can see more of the Prophet’s [saws] miracles here and here:

Ergo, Sam Shamoun has been duly debunked, his incompetence demonstrated and his dishonesty made public. He has thus far, failed to answer the question, abused his own logic, and lied against common ahadith knowledge. His attempts to deceive and pervert basic historical information have been shown to be infantile, and I must conclude that Sam’s arguments have been thoroughly reduced to nothing more than an ignorant’s rants.

wa Allaahu ‘Alam,
and Allaah knows best.

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