Reflecting on the context of this verse, which reminds us that reality does not change just because people say something, we can deduce that during the time of revelation some people believed that they had two hearts. The Quran rejects these superstitions. From the implication of the verse we may understand the following too: Heart is a word used for the center of acknowledging the truth, and love. Hearts should be dedicated to the beautiful attributes of God alone. God is the only Lord and Master.

See 3:81.

In Sunni literature, the view of infallible or saint-like companions of Prophet Muhammed is predominant. Sunni literature tries to establish a taboo on discussing or criticizing any companion (sahaba, plural ashab) whose names are listed in the so-called authentic books as narrators. In a hadith falsely attributed to Muhammed, his companions are likened to stars and following any of them would be sufficient for guidance. The Quran, however, gives us a very different picture of Muhammed's companions. The Quran uses the word sahaba and its plural ashab for all companions of Muhammed, including his opponents, hypocrites, and muslims (34:46; 53:2; 81:22). The Quran informs us about the existence of hypocrites among Muhammed's companions; nevertheless, their names are not exposed to the public. The reason for not exposing the name of the hypocrites is God's will to implement the test freely on earth.

As it is the case in most religious matters, Sunnis prefer fabricated hadiths to the Quran. In Sunni teaching there is a hierarchy of righteousness, starting from the stars of the sky to the next generation and the next generation. Through this myth, they craftily established ancestor-worship, one of the versions of polytheism categorically rejected by the Quran. Shiites, on the other hand, have a stricter rule for creating idol stars from dead people. They require Muhammed's or Ali's genes as a pre-requisite for sainthood. Idolizing early generations was a natural consequence of their theology: the authority of hadiths solely relies on the credibility and superiority of sahaba, and subsequent generations (tabeen, etba tabeen...), whose names have been sanctified in the lists of narrators of hearsay. They found it imperative to create a blanket protection for all companions, since allowing one to be scrutinized or questioned would create a slippery slope that would ultimately expose the human nature of the superhuman, ideal, angelic characters. Nevertheless, numerous works by Sunni scholars have challenged the mainstream position.

Even if their history books point at some of those "holy men" killing other "holy men," the Sunnis claim that all will go to heaven; both the murderers and the victims. Sunni sources refuse even to condemn Muawiya and his governor Marwan who committed many atrocities. Though they express their grievances for the brutal murdering of Hassan and Hussain, prophet Muhammed's grandchildren, Sunnis again, refuse to criticize, let alone condemn the murderers, who happened to be Muhammed's companions when he was alive, or the companions of his companions! Sahaba-worship is one of the main teachings of Sunni sects. Shiites, on the other hand, condemn anyone who somehow participated in the conflict against anyone related to Muhammed through Ali and Fatima's lineage. Shiites, rather than using the universal criteria of justice and truth, use genes as their compass to hell or heaven. They worship only those ashab (plural of sahaba) who either supported Muhammed's son in-law Ali or his children. In brief, the historical animosity between Sunnis and Shiites originates from the differences in the list of their idols. All other differences are secondary, and can be found plentiful among their own subjects.

Yathrib was the name of the city that Muhammed and his supporters immigrated to and there they established a constitutional federal system accommodating a multi-religious and multi-racial diverse population. But now we cannot find the name of Yathrib on the map. The followers of hadith and sunna changed the name of the city after Muhammed just as they changed many other things. Since hadith is the product of later generations who started calling Yathrib with the word Medina (City), Muslims abandoned the original name, the name that is mentioned in the Quran and was used by Muhammed and his companions. This is one of the many evidences that prove our assertion that "Muslims" have deserted the Quran and are following hearsay as their guide (25:30).

Those who idolized Muhammed have taken the verse out of its context and have abused it to justify volumes of stories presented as Muhammed's actions (sunna). The verse refers to Muhammed's bravery and constant remembrance of God during the war. The Quran refers to some other good leadership qualities of Muhammed (3:121, 159; 9:40) as well as some of his weaknesses (33:37; 80:1). Those who deserted the Quran (25:30), instead of following the progressive teaching of the Quran, extended this good example to irrelevant individual or cultural behavior. They introduced numerous rules to be mimicked, such as Muhammed's clothing, diet, toothbrush, beard, walk, sleep, and even urination. They sanctified growing beards and wearing turbans, ignoring the fact that the Meccan idol worshipers, such as Abu Jahl and Walid b. Mugiyra also had long beards and wore turbans. They adopted a whole concoction of medieval Arabic, Jewish and Byzantine cultures as God's religion. They regressed to monkeys like previous generations (2:65; 5:60; 7:166).

What is worse, the actions and words ascribed to prophet Muhammed have depicted him with a character that is far from exemplary. The Hadith books portray the prophet as a phantasmagoric character with multiple personalities. That character is more fictitious than mythological gods and goddesses, such as Hermes, Pan, Poseidon and Aphrodite. He is a pendulous character, both bouncing up to deity, and down to the lowest degree. He is both wise and a moron. He is sometimes more merciful than God and sometimes a cruel torturer. He is both perfect and criminal, humble and arrogant, chaste and a sex maniac, trustworthy and a cheater, illiterate and an educator, rich and poor, a nepotistic and a democratic leader, caring and a male chauvinist, a believer and a disbeliever, prohibiting Hadith and promoting Hadith. You can find numerous conflicting personalities presented as an exemplary figure. Choose whichever you like. This peculiar aspect of Hadith collection is well-described by the prophetic verses of the Quran (68:35).

Furthermore, a similar statement is made about Abraham: "A good example has been set for you by Abraham and those with him" (60:4, 6). If verse 33:21 requires Muhammed's hadith, then why would the verses 60:4 not also require Abraham's hadith? Which books narrate hadiths from Abraham? Obviously, the only reliable source for both examples is the Book of God, which narrates the relevant exemplary actions. It also warns us not to repeat the mistakes committed by Muhammed (33:37; 80: 1-10). See 3:18; 3:159; 60:4. 42:21.

Prophet Muhammed was one of the most successful political and military leaders in history. His revolutionary leadership in theology, philosophy, culture, economy and politics, put him on top of the list of a prominent Western historian, Michael Hart, in the "History's 100 Most Influential People." Muhammed received a great opposition from the oligarchy of the Meccan theocracy. He had also some opposition in his own city-state. Besides violent campaigns to eliminate him and his supporters, he would occasionally become the target of defamation campaigns. Many conspired to embarrass and defame him through his wives. Indeed, this verse distinguishes Muhammed's wives from other Muslim women. Muhammed's wives were asked to be more careful not to provide ammunition for the negative propaganda of regressive forces who wished to stop the progressive movement that started with the light of the Quran.

One of the verbs in this verse can be understood in two ways, depending on the inclusion or exclusion of the letter W. Traditional commentators read it "wa QaRna" (and they should settle), derived from the root QRR, meaning to settle, sit down, etc. They translate the phrase as "sit in your homes." This translation followed by generalization of the instruction has been used as one of the reasons for why Muslim women should be confined in her homes. We prefer reading it as WaQaRna, which comes from the root WQR, which means acting in an honorable, kind, and dignified manner. (See 48:9; 71:13). Our reading would not be accurate if the verb was spelled, QaRaRna, from the root QRR. (See 7:143; 14:26; 22:5; 23:13; 27:61; 38:60; 40:39). It is evident that Muhammed's wives had their separate income and wealth.

When the Quran uses the word hadith (word; saying; narration) for something other than itself, it usually uses it in negative way or context (7:185; 12:111; 31:6; 33:53; 45:6; 52:34; 66:3; 77:50). Since God knew that that Sunni and Shiite mushriks would create other authorities besides God in their religion and call them hadith and sunna of prophet Muhammed, the Quran uses the word sunna (law) in conjunction with God, as in Sunnatullah (God's law), which depicts the social, political and echological consequences for rejecting God's message (33:38; 35:43; 40:85; 48:23; 8:38; 15:13; 17:77; 18:55; 3:137; 4:26). There is only one valid sunna (law, way) and it is God's sunna. Those who follow Muhammed's sunna or, more accurately, a man-made sunna falsely attributed to him, will be convicted to the sunna mentioned in 35:43. The singular word sunna is never used for other than God to denote a positive path; but its plural, sunan, is used once in a positive sense in connection to previous generations (4:26). More interesting, the third fabricated religious authority or idol is called ijma (consensus) and whenever this word or its derivatives are used in the Quran for other than God, they are always negative (20:60; 70:18; 104:2; 3:173; 3:157; 10:58; 43:32; 26:38; 12:15; 10:71; 20:64; 17:88; 22:73; 54:45; 28:78; 7:48; 26:39; 26:56; 54:44…). The same is true for the fourth word sharia (law) (42:21). The same is true for the word salaf (43:56) and for the word ashab (53:2). Are all of these a coincidence? Since the followers of hadith and sunna do not translate these words, to expose the nature of their teachings we preferred not to translate some of those words too. This would not only expose their evil scheme, but would also highlight one of the prophetic features of the Quran. Faced with these prophetic Quranic challenges, later Sunni and Shiite scholars tried to hijack one of the attributes of the Quran, hikma (wisdom) or hakim (wise), for their hadiths; but they failed. The abundance of nonsense in hadith books did not accept or deserve such a description; they could not market donkey's braying as music, except to the deaf; they could not portray camels as penguins, except to the blind. See 6:112; 17:39; 36:1; 39:18; 53:2; 66:3. Also, see 49:1.

Those who traded the progressive precepts of the Quran with the misogynistic culture of the medieval Pagan, Jewish and Christian communities covered women from head to toe while stripping them of their identities. Why do these people not reflect on this verse and acknowledge it?

The verse refers to physical attraction. What is it? Is it subjective or is there a universal or measurable factor in our perception of beauty? Beauty, specifically facial attractiveness, has been a subject attracting the curiosity of philosophers and scientists. The issue received a scientific explanation with the computerized studies in the 1990s. In one of those studies, the scientists took the pictures of 96 college students and made their computer-generated composites by mathematically averaging their pixels in key points. They later asked 300 judges to rate them on a 5-point scale, 1 being very unattractive and 5 being very attractive. The composite faces consisting of higher component faces received the highest scores. In other words, our brain considers the average face of the population in which we live as the most attractive. There are interesting genetic, social and cognitive implications of this study. See 12:31; 30:21.

See 66:3; 33:38, and 33:32. Verse 4:22 prohibits marrying the ex-wives of fathers. To keep the privacy of Muhammed's personal life and prevent a possible competition among would-be candidates, the prophet's wives were legally considered to be the mothers of those who acknowledge (33:6).