The Devil is black!
The one who will destroy the Kaaba is a BLACK MAN from Ethiopia, before the Last Hour:
Sahih Al-Bukhari, Book 26, Hadiths 661, 665, 666 Reported Ibn Abbas:
The Prophet said,
“As if I were watching him, a black person with skinny legs tearing out the stones of the Kaaba one after one.”
The same story can be found in Ibn Kathir’s interpretation and Sahih Al-Bukhari by following this link:
www.qtafsir.com/index.php?
option=com_content&task=view&id=301&Itemid=36
We would learn from the hadiths above the following:
1. It is so clear that Muhammad considers every black person ugly and evil to the point that even Satan himself is black and the one who will destroy the Kaaba is black too.
2. He described the Turkish people in a very degrading way. Not only did he mention their ethnic group but he also described their facial attributes and the clothes they wore. In case you do not know, the Turkish before can be called true. They were pure Asian nation.
3. Then we see Muhammad encouraging Muslims to fight the white blond to get the blond women, which meant that he loved the white race but only wanted from them the blond women. That explains why Muhammad promised his men that the Hoor (beautiful,white females with big black eyes), which Allah promises every Muslim in heaven, are going to be so white to the point they’ll be able to see through their bones.
The different "Canons" of the Bible!
Different and conflicting variations of "gospels" and "books" that are disagreed upon by the Churches today.
After this, it was noticed that in the beginning verses of the OT manuscripts, Deuteronomy says: "These are the words that Moses spoke to the children of Israel across the Jordan...."
They noticed that the words "across the Jordan" refers to people who are on the opposite side of the Jordan river to the author. But the alleged author, Moses himself, was never supposed to have been in Israel in his life.
It was also noticed that Moses speaks in detail in Deuteronomy 34:5-10 about how he died and where he was buried.
Moses also calls himself the most humble man on earth in Numbers 12:3 (would the most humble man on earth call himself the most humble man on earth?).
In Deuteronomy 34:10 we read "And there arose not a prophet since in Israel like unto Moses." This also implies that the author was looking back at Moses through history a long time after Moses's death. Now the flood gates were opened and countless other discrepancies began to show up.
In the beginning, it was claimed that Moses wrote the Pentateuch (Five "books of Moses") and anyone contesting this fact would be severely punished or worse.
However, when these matters started to become well known, it became necessary to find explanations.
For example, the first explanation presented for the verses referring to the death of Moses was that Moses had written his books, but that later prophets, as well as "inspired" scribes (who could also be considered prophets), had later on added on a couple of lines here and there. In this manner the text remained 100% the "inspiration" of God.
This explanation, however, did not stand up to scrutiny because the style and literary characteristics of the verses are the same throughout. For instance, the verses which describe the death and burial of Moses exhibit the same literary characteristics as the verses before and after them.
After this, the trend became to explain any and all discrepancies through abstraction and elaborate interpretations, or through the introduction of additional narrative details that did not appear in the biblical text.
Around this time, a startling new discovery was made. It was noticed that the stories in the five books of Moses were made up of doublets. A doublet is a case of one story being told twice. Even in the English translation of the Bible, the doublets are noticeable. These doublets have been masterfully intertwined so that they become one narrative.
For example, there are doublets of the creation of the world, the covenant between God and Abraham, the naming of Isaac, Abraham's claim that his wife Sarah was his sister, the story of Jacob's journey to Mesopotamia, Jacob's revelation at Beth-El,...etc. In many cases these doublets actually contradict one another.
The apologists once again jumped up with an explanation in hand. They claimed that the doublets were complementary and not contradictory. It was claimed that they came to teach us a lesson by their "apparent" contradiction.
However, this claim did not hold water for long. The reason is that not long after, it was discovered that when the doublets were separated into two separate accounts, each account was almost always consistent about the name of the deity that it used.
One would always refer to God as Yahweh/Jehovah. This document was called "J." The other always referred to Him as Elohiym(God). It was called "E." There were various other literary characteristics which were then found to be common to one group or the other. It became obvious that someone had taken two separate accounts of the ministry of Moses , cut them up, and then woven them together quite masterfully so that their actions would not be discovered until countless centuries later.
Once this startling discovery was made, the Old Testament was once again placed under the scrutiny of scholars and it was discovered that the Pentateuch was not made up of two major source documents but FOUR.
It was discovered that some stories were not only doublets, but triplets. Additional literary characteristics were identified for these documents. The third source was called P (for Priestly), and the fourth D (for Deuteronomy).
In the end it was concluded that the first four "books of Moses" were the result of the merging of three separate accounts which were called J, E, and P, and the book of Deuteronomy was found to be a separate account which was called D. The person (or persons) who collected and intertwined these sources was called "The Redactor."
"D (DEUTERONOMIST). The designation of one of the principle literary sources or strata of the PENTATEUCH. The Deuteronomist was the editor or compiler of this source, which is roughly coextensive with the book of Deuteronomy"
The Interpreter's Dictionary of the Bible, Abingdon Press, Vol. 1, p. 756
"E (ELOHIST). One of the principle narrative sources or strata of the PENTATEUCH. The term is derived from a Hebrew word for 'God' ... the use of which is characteristic of this source"
The Interpreter's Dictionary of the Bible, Abingdon Press, Vol. 2, p. 1
"J. One of the principle narrative sources or strata of the PENTATEUCH. The symbol is derived from the personal name of God, Jehovah ... the use of which is characteristic of this source. It is commonly regarded as Judahite in origin, and somewhat earlier than E (tenth-ninth centuries B.C.)"
The Interpreter's Dictionary of the Bible, Abingdon Press, Vol. 2, p. 777
"P. The designation of the so-called Priestly source of the PENTATEUCH. To this source are assigned most of the liturgical, genealogical, legal, and technical materials, connected by a bare minimum of narrative. The Priestly narrative is usually dated after the captivity, in the sixth or fifth century B.C."
The Interpreter's Dictionary of the Bible, Abingdon Press, Vol. 3, p. 617
"The critical analysis of the Hexateuch [the five 'books of Moses' plus the book of Joshua] is the result of more than a century of profound study of the documents by the greatest critics of the age.
There has been a steady advance until the present position of agreement has been reached, in which Jew and Christian, Roman Catholic and Protestant, Rationalistic and Evangelical scholars, Reformed and Lutheran, Presbyterian and Episcopal, Unitarian, Methodist, and Baptist all concur.
The analysis of the Hexateuch into several distinct original documents is a purely literary question in which no article of faith is involved. Whoever in these times, in the discussion of the literary phenomena of the Hexateuch appeals to the ignorance or prejudice of the multitude as if they were any peril to faith in these processes of Higher Criticism, risks his reputation for scholarship by so doing.
There are no Hebrew professors on the continent of Europe, so far as I know, who deny the literary analysis of the Pentateuch into the four great documents"
source : Who wrote the Bible, Washington Gladden, Boston: Houghton, pp. 57-58 
