Why I Am a Salafi. Michael Muhammad Knight

ibukum, a homosocial bond is assumed: ibukum could be translated as “the male companion of you men.” Because the masculine plural also serves as an inclusive, generic plural, kum would be used to address a mixed group of both men and women, but we don’t know who is there: This kum is not changed by the presence or absence of women.

      I do not know the name that my companion was given at birth, but the Qur’n calls him both Muammad and Amad. Sra 47 is traditionally called Muammad, though sra titles are not part of the Qur’n proper. The text of the Qur’n mentions my companion by name five times: four for Muammad, one for Amad. The discrepancy of names has led some scholars to suggest that Muammad, signifying an object of praise, was an honorific title, not a birth name. At any rate, in these five appearances, Muammad’s role overwhelms the details of his person. The Qur’n tells us that Muammad is the messenger of Allh (48:29); that he is the messenger of Allh and seal of prophets, despite the fact that he is not the father of any men (33:40); that he is nothing but a messenger, and other messengers before him have died (3:144); that those who believe in what has been sent down to him will have their misdeeds erased (47:2); and that Jesus foretold to his people the coming of one who would be named Amad (61:6). Other than that, we don’t get much information. The Qur’n tells me almost nothing concrete about my companion.

      In contrast, Musa/Moses is mentioned by name 136 times. Ibrahim/Abraham is mentioned 69 times, as is Jesus (who is called by three names: ‘sa, al-Mash, and Ibn Maryam). Nuh/Noah is mentioned 43 times; Yusuf/Joseph and Lot/Lut, 27 each; Hud, 25; Sulayman/Solomon, 17. Harun/Aaron is mentioned 6 times. The Qur’n even says Pharaoh’s name more than that of Muammad (and all prophets except for Moses) at 76. Iblis, the Devil, is mentioned 11 times by name, more than twice the instances of Muammad’s name; this does not even include references to Iblis as shayn. From a superficial first glance, it would appear as though Muammad is not the central character in the Qur’n.

      When the Qur’n speaks of my companion, it is usually to argue for its own legitimacy. Such is the case with 53:2; the Qur’n mentions only my companion, the means by which we have access to the Qur’n, to say that he has not gone astray or spoken from his own desire. Both of the Qur’n’s other uses of